Teotitlán del Valle, or as it is called in the local language (Valley Zapotec), Xigiæ, is a Zapotec indigenous community located in the state of Oaxaca, Mexico. The name Xigiæ can mean “where the lights dance” or “market day.” This community is characterized by being an economic hub for surrounding communities, with exceptional patron saint festivals full of vibrant celebration. The tranquility and peace of Teotitlán are unparalleled, thanks to the organizational structure that evolves to address the community’s needs.

Autor: Gabino Damián Jiménez Martínez

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It is believed that Teotitlán del Valle is one of the oldest original communities, possibly among the first Zapotec settlements. Despite the passage of time, the community has maintained its authenticity. However, like all Indigenous communities, Teotitlán del Valle has been affected and assimilated through the colonization process, which continues today. Yet, it has integrated its unique identity into all aspects of its structure.

One of the most altered aspects during colonization was abandoning traditional social, political, and administrative systems. Indigenous communities in Mexico had to forsake these millennial traditions to assimilate into federalism and the homogenization of the nation. This effort to create a unified nation minimized Mexico’s multicultural and multiethnic richness.

Indigenous communities have maintained a unique organization, blending Roman tradition (due to the nature of Mexico’s legal system), religion, and Mexican federalism. Each community integrates these elements differently, according to its cultural identity, but all three aspects are present in Indigenous systems. This text exemplifies this through the experience of Teotitlán del Valle.

The Assembly, a figure rooted in Roman tradition, is the highest authority in Teotitlán del Valle and, without a doubt, in most Indigenous communities. In the Assembly, major decisions are made, and key public administration roles are appointed, such as the Municipal President, Council Members, Water Committee, Catholic Church Committee, Fire Prevention Committee, and other relevant roles.

The system of roles developed by Indigenous communities varies, but in Teotitlán del Valle, these roles are honorary. There is no “political career” where individuals dedicate themselves solely to politics. Instead, in Teotitlán, every citizen is a political actor. Anyone can serve on a school committee or become Municipal President, depending on their honor, integrity, family tradition, and, above all, genuine love for their community. The system also includes a hierarchy where a person must serve in at least five community roles and fulfill them satisfactorily before becoming Municipal President.This system has continuously evolved, particularly due to federal requirements. For example, the introduction of the “deputy” figure—nonexistent in Indigenous norms—was mandated by the Mexican state. Deputies must now attend all meetings, whether or not the primary representative is present. This change underscores the importance citizens place on their roles. As one Education Deputy once said: “I cannot miss meetings because if I do, I won’t know what’s happening, and I won’t be able to make informed decisions.”

Another significant change has been gender parity and women’s political participation. Unfortunately, this has often been reduced to quotas (e.g., 50/50 gender representation). In Indigenous communities, this poorly implemented parity has led to situations where women are placed in roles simply to meet quotas, without considering how families in these communities function. Special roles have even been created for single mothers. These measures, imposed by the state, only perpetuate systemic violence against women, increasing their workload and social pressure. They must now not only care for their families but also fulfill an imposed role. These issues must be analyzed further, starting with understanding Indigenous communities at the family level.

Finally, as mentioned, these roles are constantly changing to improve the community. I am proud to share that I have recently been appointed to a community role as the first superintendent of the reforestation center—a position traditionally reserved for elders or individuals with prior roles. However, this role has now been entrusted to a young university student. Young people are gradually integrating into community life, and although our voices have often gone unheard due to supposed inexperience, this appointment marks a significant change.

Indigenous communities continue to seek balance and hope our normative systems can serve as examples for others. Through social and community organization, incredible achievements are possible.