Instruct: Given a question, retrieve relevant documents that answer the question.
Query: How many indigenous people's are in Mexico?
According to the National Commission for the Development of Indigenous Peoples (Comisión Nacional para el Desarrollo de los Pueblos Indígenas, or CDI in Spanish) and the INEGI (official census institute), in 2015, 25,694,928 people in Mexico self-identify as being indigenous[3][4] of many different ethnic groups,[5] which constitute 21.5% of Mexico's population.[1][2]
In the process of industrial and economic development that was observable in many regions of the world after the Second World War, the rights of indigenous peoples to their land and to the unobstructed expression of their language, culture and traditions came under pressure or were, at best, ignored. Industrialization (led by the petroleum industry) made the problem as acute in Mexico as elsewhere. The Church had begun to warn about the erosion of indigenous cultures in the 1960s, but this was generally in the context of "the poor", "the under-privileged", and "ethnic minorities", often being tied to land reform. The Latin American episcopate, at its Second and Third General Conferences held at Medellin, Colombia (November 1968) and at Puebla, Mexico (January 1979) respectively, made the transition from treating indigenous populations as people in need of special care and attention to recognising a duty to promote, and defend the dignity of, indigenous cultures. Against this background, it was Pope John Paul II, starting with an address to the indigenous peoples of Mexico in 1979, who raised the recognition of indigenous rights to the level of a major theme distinct from poverty and land reform. The first time he linked Juan Diego to this theme, however, was not on his first Apostolic journey to Mexico in 1979, but in a homily at a Mass in Popayán, Colombia, on July 4, 1986. Numerous Papal journeys to Latin America in this period were marked by meetings with indigenous peoples at which this theme was presented and developed.
Prior to contact with Europeans the indigenous peoples of Mexico had not had any kind of shared identity. Indigenous identity was constructed by the dominant Euro-Mestizo majority and imposed upon the indigenous people as a negatively defined identity, characterized by the lack of assimilation into modern Mexico. Indigenous identity therefore became socially stigmatizing. Cultural policies in early post-revolutionary Mexico were paternalistic towards the indigenous people, with efforts designed to help indigenous peoples achieve the same level of progress as the rest of society, eventually assimilating indigenous peoples completely to Mestizo Mexican culture, working toward the goal of eventually solving the "Indian problem" by transforming indigenous communities into mestizo communities.
Temoaya has the highest population of indigenous people in the state of Mexico, with about 38% of the population speaking an indigenous language. The municipality is losing population, with many leaving to work in nearby Mexico City. However, most of these people keep their ties to their home municipality. Only about one percent of the municipality’s residents were born somewhere else. Despite, its proximity to Mexico City and Toluca, the municipality is rural with only limited development.
In recent times the Mexican government has decided to conduct new ethnic surveys and censuses, also widening the criteria to classify the ethnicities who were already considered such as the Indigenous Mexican one, which was previously reserved to people who lived in indigenous communities or spoke an indigenous language. According to these recent surveys, Indigenous peoples amount to 23% of Mexico's population (including people who declared to be partially indigenous), Afro-Mexicans are 2% of Mexico's population (including people who declared to be partially African) and European Mexicans amount to 47% of Mexico's population (based on appearance rather than on self-declared of ancestry). Less numerous groups in Mexico such as Asians and Middle Easterners are also accounted for. Out of all the ethnic groups that have recently been surveyed, that of Mestizos is notably absent, which may be consequence of the ethnic label's fluid and subjective definition, which complicates a precise calculation as well the tendency that Mexicans have to identify people with "static" ethnic labels rather than "fluid" ones.
In 1810, a tax official calculated that New Spain (Mexico plus California, the American Southwest, and Texas) had a population of 6.1 million people, of which 18 percent or 1,097,928 were Spaniards. Of the Spanish only about 15,000 had been born in Spain and, thus, were peninsulares. The remainder on the Spaniards had been born in Mexico. The greatest concentration of peninsulares was in the capital of Mexico City. The non-Spanish 82 percent of the population consisted of 22 percent mestizo (people with descent from both indigenous peoples and Spaniards) and other mixed-blood peoples, and 60 percent members of one of many indigenous (American Indian) groups.
Several events in the months preceding the formation of Las Abejas were also important. The Xi'Nich' March for Human Rights of the Indigenous Peoples was a march of about 700 indigenous people from Palenque, Chiapas to Mexico City. The march, which began on March 7, 1992, was to protest government corruption, political repression, and cuts in spending in rural areas that affected indigenous populations. A second march, from various indigenous areas to San Cristobal de Las Casas, occurred on October 12, 1992, attracting as many as 10,000 participants concerned about indigenous rights. Protesters toppled a statue of Diego de Mazariegos, the Spanish "conquistador" who had founded the colonial city. Beyond the many participants in the two marches, likely including many from Chenalho, the attention which the marches attracted led many indigenous people to consider the power of nonviolent protest for indigenous rights.
Prior to contact with Europeans the indigenous peoples of Mexico had not had any kind of shared identity. Indigenous identity was constructed by the dominant Euro-Mestizo majority and imposed upon the indigenous people as a negatively defined identity, characterized by the lack of assimilation into modern Mexico. Indian identity therefore became socially stigmatizing. Cultural policies in early post-revolutionary Mexico were paternalistic towards the indigenous people, with efforts designed to "help" indigenous peoples achieve the same level of progress as the rest of society, eventually assimilating indigenous peoples completely to Mestizo Mexican culture, working toward the goal of eventually solving the "indian problem" by transforming indigenous communities into mestizo communities .
Wars of the indigenous peoples of North America refers to conflicts between the indigenous peoples of North America and Western powers in territory now part of Canada, the United States, and Mexico. At various times indigenous peoples fought against forces from the Russian, Spanish, French and British colonial empires, and with residents of Canada, the United States, and Mexico. Wars between the United States and indigenous people are covered in the American Indian Wars article. Wars other than those referred to in the US as the Indian Wars include:
While indigenous languages have almost completely disappeared since the Conquest, many old customs and traditions continue to live on as part of many people's identity. Many ethnic Nahuas conserve much of their ancient knowledge, such as dances, music agricultural practices and rituals, although most are mixed with Catholic and moderns beliefs and practices. Since Mexico's census only counts the indigenous by language spoken and not by ethnicity, it is not possible to be sure of the precise number of Nahua in Morelos. Between 32 and 35 communities in the state have been identified as being "indigenous" based on prevailing customs and tradition. However, this does not take into account migrant workers or who have immigrated to the state from other parts of Mexico. In 2000, 30,896 people were counted as speaking an indigenous language, with the municipalities of Cuautla, Cuernavaca, Ayala, Puente de Ixtla, Temixco and Tetela del Volcàn having the highest number of speakers.
The indigenous peoples in Mexico have the right of free determination under the second article of the constitution. According to this article the indigenous peoples are granted:
Many parts of the Americas are still populated by indigenous peoples; some countries have sizable populations, especially Belize, Bolivia, Canada, Chile, Ecuador, Greenland, Guatemala, Guyana, Mexico, Panama, Peru and the United States. At least a thousand different indigenous languages are spoken in the Americas. Some, such as the Quechuan languages, Aymara, Guaraní, Mayan languages and Nahuatl, count their speakers in millions. Many also maintain aspects of indigenous cultural practices to varying degrees, including religion, social organization and subsistence practices. Like most cultures, over time, cultures specific to many indigenous peoples have evolved to incorporate traditional aspects but also cater to modern needs. Some indigenous peoples still live in relative isolation from Western culture and a few are still counted as uncontacted peoples.
The indigenous population of Mexico has in recent decades increased both in absolute numbers as-well as a percentage of the population. This is largely due to increased self-identification as indigenous, as-well as indigenous women having higher birth rates as compared to the Mexican average.[2][12][57][58] Indigenous peoples are more likely to live in more rural areas, than the Mexican average, but many do reside in urban or suburban areas, particularly, in the central states of Mexico, Puebla, Tlaxcala, the Federal District and the Yucatán Peninsula.
Of the three, Rivera was the most traditional in terms of painting styles, drawing heavily from European modernism. In his narrative mural images, Rivera incorporated elements of cubism His themes were Mexican, often scenes of everyday life and images of ancient Mexico. He originally painted this in bright colors in the European style but modified it to more earthy tones to imitate indigenous murals. His greatest contribution is the promotion of Mexico’s indigenous past into how many people both inside and outside of the country view it.
According to the National Commission for the Development of the Indigenous Peoples (CDI), there were 25,694,928 indigenous people reported in Mexico in 2015,[1][2] which constitutes 21.5% of the population of Mexico. This is a significant increase from the 2010 census, in which indigenous Mexicans accounted for 14.9% of the population, and numbered 15,700,000[56] Most indigenous communities have a degree of financial, political autonomy under the legislation of "usos y costumbres", which allows them to regulate internal issues under customary law.
The Instituto Lingüístico de Verano A.C. (abbreviated ILV, in ) is a non-profit organization incorporated in Mexico with the legal status of a civil association ("Asociación Civil"). It is the affiliate body in Mexico to the overarching parent organization SIL International, a worldwide U.S.-based evangelical Protestant organization that sponsors the study, documentation and development of indigenous and minority languages across the world. ILV in Mexico was formally established in 1948, with a stated focus on the study and documentation of the indigenous languages of Mexico and involvement with Mexico's indigenous peoples' affairs generally. The Institute publishes dictionaries, grammars and other literacy and education materials in many of the indigenous languages, and it is also a sponsor of language workshops, presentations and conferences. As a body with ongoing degrees of association and sponsorship of Christian missionary activities and goals, ILV also works to produce translations of Biblical texts in local languages.
The category of "indigena" (indigenous) in Mexico has been defined based on different criteria through history, this means that the percentage of the Mexican population defined as "indigenous" varies according to the definition applied. It can be defined narrowly according to linguistic criteria including only persons that speak an Indigenous language, based on this criteria approximately 5.4% of the population is Indigenous. Nonetheless, activists for the rights of indigenous peoples have referred to the usage of this criteria for census purposes as "statistical genocide"Other surveys made by the Mexican government do count as Indigenous all persons who speak an indigenous language and people who do not speak indigenous languages nor live in indigenous communities but self-identifies as Indigenous. According to this criteria, the National Commission for the Development of Indigenous Peoples (Comisión Nacional para el Desarrollo de los Pueblos Indígenas, or CDI in Spanish) and the INEGI (Mexico's National Institute of Statistics and Geography), state that there are 15.7 million indigenous people in Mexico of many different ethnic groups, which constitute 14.9% of the population in the country. Finally According to the latest intercensal survey carried out by the Mexican government on 2015, Indigenous people make up 21.5% of Mexico's population. In this occasion, people who self-identified as "Indigenous" and people who self-identified as "partially Indigenous" were classified in the "Indigenous" category altogheter.
Other surveys made by the Mexican government do count as Indigenous all persons who speak an indigenous language and people who do not speak indigenous languages nor live in indigenous communities but self-identifies as Indigenous. According to this criteria, the National Commission for the Development of Indigenous Peoples (Comisión Nacional para el Desarrollo de los Pueblos Indígenas, or CDI in Spanish) and the INEGI (Mexico's National Institute of Statistics and Geography), state that there are 15.7 million indigenous people in Mexico of many different ethnic groups, which constitute 14.9% of the population in the country.
The total percentage of Mexico's population who is indigenous varies considerably depending of the criteria used by the government on its censuses: it is 5.4% if the ability to speak an indigenous language is used as the criteria to define a person as indigenous, if racial self-identification is used it is 14.9% and if people who consider themselves part indigenous are also included it amounts to 23%. Nonetheless, all the censuses conclude that the majority of Mexico's indigenous population is concentrated in rural areas of the southern and south-eastern Mexican states such as Yucatán at 59%, Quintana Roo 39% and Campeche 27%, who are chiefly Maya; Oaxaca with 48% of the population, the most numerous groups being the Mixtec and Zapotec peoples; Chiapas at 28%, the majority being Tzeltal and Tzotzil Maya; Hidalgo 24%, the majority being Otomi; Puebla 19%, and Guerrero 17%, mostly Nahua peoples and the states of San Luis Potosí and Veracruz are both home to a population that is 15% indigenous, mostly from the Totonac, Nahua and Teenek (Huastec) groups. The absolute numbers of the indigenous population are growing, but at a slower rate than the rest of the population so that the percentage of indigenous peoples in regards to total population is nonetheless falling. All of the indices of social development for the indigenous population are considerably lower than the national average even though the indigenous population participates in the workforce longer than the national average with 55% of the indigenous population receiving less than a minimum salary, compared to 20% for the national average. Many practice subsistence agriculture and regulate some internal issues under customary law.
In 2001, the constitution of Mexico was changed to acknowledge indigenous peoples and grant them protection. The second article of the constitution of Mexico recognizes and enforces the right of indigenous peoples and communities to self-determination and therefore their autonomy to:
However, there has been a lack of enforcement of the law. For example, the General Law on Linguistic Rights of Indigenous People guarantees the right to a trial in the language of indigenous peoples with someone who understands their culture.[49] According to the National Human Rights Commission (Mexico), Mexico has not abided by this law.[48] Examples of this include Jacinta Francisca Marcial, an indigenous woman who was imprisoned for kidnapping in 2006.[48] After three years and the assistance of Amnesty International she was released for lack of evidence.[48]
According to the Law of Linguistic Rights, Mexico recognizes sixty-two indigenous languages as co-official National languages. With Spanish being the dominant language, Mexico has become a site for endangered languages. "Indigenous people’s disadvantaged socioeconomic status and the pressure of assimilation into mestizo or Ladino society have been influential on indigenous language loss." The result of the conflict between indigenous languages and Spanish has been a language shift in Mexico from indigenous languages being spoken to more people using Spanish in every domain. Due to this situation there have been many different language revitalization strategies put in place in Mexico to try to reverse this language shift. See literature on projects done with the Nahua people and the experiences of language revitalization in the South of Mexico.
Many different languages are spoken in Mexico. The indigenous languages are from eleven distinct language families, including four isolates and one that immigrated from the United States. The Mexican government recognizes 68 national languages, 63 of which are indigenous, including around 350 dialects of those languages. The large majority of the population is monolingual in Spanish. Some immigrant and indigenous populations are bilingual, while some indigenous people are monolingual in their languages. Mexican Sign Language is spoken by much of the deaf population, and there are one or two indigenous sign languages as well. 
Two major monographs by historian Charles Gibson, the first on the post-conquest history of Tlaxcala, the indigenous polity that allied with Cortés against the Mexica, and the second, his monumental history of the Aztecs of central Mexico during the colonial era, were published by high-profile academic presses and remain classics in Spanish American historiography. Gibson was elected president of the American Historical Association in 1977, indicating how mainstream Mesoamerican ethnohistory had become. Litigation by Mexican Indians in Spanish courts in Mexico generated a huge archive of information in Spanish about how the indigenous adapted to colonial rule, which Gibson and other historians have drawn on. Scholars utilizing texts in indigenous languages have expanded the understanding the social, political, and religious history of indigenous peoples, particularly in Mexico.
Many indigenous rights movements have been created through the meeting of many indigenous tribes in urban areas. For example, in Barcelos, an indigenous rights movement arose because of "local migratory circulation." This is how many alliances form to create a stronger network for mobilization. Indigenous populations also living in urban areas have struggles regarding work. They are pressured into doing cheap labor. Programs like Oxfam have been used to help indigenous people gain partnerships to begin grassroots movements. Some of their projects overlap with environmental activism as well.