Zapoteca Culture

We explain what the Zapotec culture is and how they organized socially and politically. In addition, its characteristics, religion and economy.

What is the Zapotec culture?

Zapotec culture was a Ancient Mesoamerican civilization which inhabited the Mexican territory of the current Oaxaca Valley and the Isthmus of Tehuantepec, between 500 a. C. and 900 d. C.

The Zapotecs believed that their people came from heaven and They called themselves “Binni Záa“What means” the people of the clouds “name that also referred to its settlement in high mountainous lands.

His political and social organization was crossed by religious beliefs and their artistic expressions had war and ceremonial features. The Zapotec They founded the walled city of Monte Albánfrom which they expanded their state and conquered their neighboring towns.

See also: indigenous peoples of Mexico

Geographic and temporal location

The old Zapoteca civilization Inhabited the Oaxaca Valley, the Sierras del Norte del Valle and part of the Isthmus of Tehuantepecin southern Mexico. It was developed during the preclassic and classic periods of Mesoamerican history, between the 500 a. C. and 900 d. C.

However, after the decline of the Zapotec civilization (with capital in Monte Albán), the culture lasted over the centuries through small populations that continued to inhabit the region. Today, more than 800,000 people are considered Zapotec descendants.

Zapoteca religion

The Religion of the Zapotecs was polytheisticthat is, they believed in the existence of multiple gods. Heaven and earth were governed by gods who were benevolent, but who could get angry and harm the Zapotec people through natural disasters such as earthquakes or drought.

In its worldview, Earth’s surface was called Yoo Yeche Layowhich means “Earth House”. Above the earth there were nine skies and the superior called it Yoo Yabawhich meant “House of Heaven.” Under the land surface, there were nine inframundos and the lower one was called Yoo Gabilathat is, “house of the underworld.” Each of these houses was divided into four quadrants (north, south, east and west) and a center.

For the Zapotecs, The gods were the cause of everything that happened. They thought that each of the aspects of people’s life and nature was governed by the design of the gods. The Zapoteca pantheon was made up of:

• Liraa Quitxino. God creator of heaven and earth.
• Pitao Cozaana and Pitao Huichaana. Patron of hunting and patron saint of fertility, were the creative gods of natural elements (mountains, rivers and valleys) and living beings (animals, fish and humans).
• Pitao Copiycha. God of the Sun, provided the light that living beings need to survive.
• Cook. God of rain, supplied them with water necessary for the crops and survival of people.
• Pitao Cozobi. God of corn, assured the good harvests for the feeding of the Zapotec.
• Pitao Paa. God of fortune, could enrich merchants and take care of trade routes.
• Pitao Xoo. God of earthquakes and fury.
• Pitao Ziy. God of death, disease and misery.
• Pitao Peze. Patron of sorcerers and thieves, could send spells and deceive people.
• Pitao Peeelao and Xonaxi Quecuya. Patterns from beyond, received the dead in the house of the underworld and, if they were revered, they could help overcome diseases and epidemics. They were especially consulted before starting wars with enemies.

The Zapotecs believed that noble families (including that of the ruler) descended directly from the gods. When a nobleman died, he returned to the heavens and could communicate with the godsto ask for your favor and intercede for the Zapotec community in crisis situations.

The city of Mitla, located in the Sierra Norte de Oaxaca, was the religious ceremonial center of the Zapotec. There was the main temple and inhabited the priestly hierarchy. In addition, it is believed that groups of oracles were working there that were, in turn, pilgrimage centers. In the oracles, priests were consulted for both matters of everyday life and for political and military issues.

All Zapotec cities and villages had temples and residences for their priests. There the rituals and ceremonies were performed to venerate the gods and ask for favors. Each city had a patron god who was especially venerated.

The priests had to practice celibacy (they could not marry or have physical relationships with other people) and maintain a strict code of behavior. In addition, in the temples there were priestess virgins who attended the priests and carried out minor tasks in some ceremonies.

Zapotec cultural elements

The Zapoteca culture was nourished by several elements that allowed him to organize and structure his society from his religious beliefs:

• Zapoteca writing. From their settlement in the city of Monte Albán, the Zapotec used a writing system from which they indicated objects, appointed people and even told stories. Zapotec writing records were found in the oldest archaeological remains of San José Mogote and Monte Albán. In the tombs of the rulers, writing is usually accompanied by images and telling stories of how they conquered and sacrificed their enemies.
  Currently, archaeologists have managed to gather more than one hundred glyphs that belonged to this system. However, the Zapotec writing has not yet been completely deciphered. It is believed that it is a logosylabic system (each glyph can represent sounds or ideas) and that it is read by columns, from top to bottom.
• Ritual calendar. The Zapotecs believed that time was cyclical: for them, instead of being in a continuous future to the future, time returned on himself and moved like a wheel over the years. This belief marked the ritual calendar, created to organize ceremonies and respect the sacred times: 13 months identified with numbers marked 20 days.
• Solar calendar. In addition, they created another calendar related to agrarian cycles. It had 18 months of 20 days, and about 5 remaining days. This organization was used to mark the sowing and harvest times, fundamental in agricultural production.

Zapoteca social organization

The social organization of the Zapotecs was marked by a rigid structure that divided the population into two castes: the nobility and the people. This separation responded to a religious criterion. They believed that when a noble person died, he became an ancestor who could talk to the gods and intercede in favor of the Zapotec people. Instead, when a plebeian person died, he returned to the land where he came from.

On the other hand, the priesthood constituted a separate social group in which class differences were relegated to religious role.

• Nobility. It was a closed and endogamic group of families; A noble person was born and related to people of the nobility and could only marry another noble person. Within the upper class there was a hierarchy determined by the proximity to the ruler’s family. They lived in the “noble houses” that had been built in Monte Albán for this purpose, while the family of the ruler inhabited the “Royal Palace.” All high government positions and high military hierarchies were assigned to people of the nobility.
• Plebs. The rest of the population formed the plebs and included all those people who were not linked to the gods. At the lowest of the plebeian class were slaves, who were captured in military battles and conquests. At the top of this class were merchants, which were often richer than some noble families.
  Beyond the rigid structure that divided the castes, within the plebe there was a certain freedom of action, which lacked other Mesoamerican peoples. There were no occupational or social movement limitations. Slaves could win their freedom again, devote themselves to an occupation of their taste and even marry any other person (who was not noble).
• Priestly order. Technically the priestly order cannot be considered as a separate class. However, within this social group there was less strict division that affected the rest of society. The ecclesiastical hierarchy was composed of people of noble origin, but the priestly order could also join plebeians. The style and quality of life they carried was not so differentiated and, although the roles of high hierarchy were more important, they shared with the rest of the priests many responsibilities and ceremonial acts. On many occasions, the service to the gods prevailed over the birth family. In the ceremonial sacrifices offered to the gods, both the blood of the noble priests and that of the commoners were accepted.

Zapotec customs

From the study of the ruins and archaeological remains, the specialists could decipher many of the customs of the ancient Zapotec.

The differences in social hierarchy were noticed by the place of residence, the occupational occupation, the clothing and the place that was occupied in religious ceremonies or public acts. For example, The clothes of the nobles were cotton dyed in different colorsa comfortable material for the temperate climate and the temperatures of the region. In addition, they used ornaments with gaps and gold jewels and precious stones. Instead, the plebe wore clothes made with agave fiber and natural colors, a more rustic and less fresh fabric. This clothing difference allowed the nobles to hold their status and, in that way, the commoners show due respect to their encounter.

Numerous cities and villages had spaces dedicated to ball game. Archaeologists are not still sure how the rules of the game were. However, from the glyphs surrounding the game fields, it is known that players should wear knee pads, gloves, and other protection elements. The balls were rubber, which allowed them to bounce.

In the smallest villages, these playing fields only involved a space delimited outdoors, often accompanied by some pictorial representation of the game in some wall of the vicinity. On the other hand, in the big cities decorated constructions were carried out and the space seemed to have a place of importance in the planning of the city. The most imposing playing field was that of the city of Dainzu. There the walls of the complex have recorded with competitors of the ball game.

The Zapotec were expert gold workers and precious stones, such as jade. The goldsmiths were artisans specialized in jewelry for the nobility. Instead, the potters who produced ceramic did it for people from both castes. Ceramics were used both for daily use of food storage and cooking, and to decorate homes, public buildings or temples. Many ceramics had complex drawings that, together with some writing glyphs, told a story or represented a specific image of Zapotec beliefs.

Architecture and art of the Zapotecs

The most important cities of the Zapoteca culture were San José Mogote, Monte Albán and Mitla.

The knowledge of architecture and engineering marked the Zapotec culture since its inception. To be able to live in the arid Oaxaca Valley, the Zapotecs created an irrigation system on the Atoyac River, from which they could ensure the water supply for crops and cities.

The city of Monte Albán is recognized for its variety of public buildings and the imposition of his style. It is believed that more than 20,000 people came to house. This urban center included a government palace, which integrated residential spaces for the king and his family with audience rooms and public use. By 200 a. C., a wall was built around the city, more than 3 kilometers long. In addition to serving as a defense against possible attacks of enemies, this wall crossed a ravine and functioned as a dam that stored water for the city.

Zapotec families built public monuments and buildings to consolidate their place with the rulers. Inside, its broad environments were destined for ceremonial and government activities, the accumulation of goods and the organization of the city. In addition, they built their residences in the vicinity of the Royal Palace, with expensive materials and abundant decorations. The constructions of the plebey houses were made with stone and mud and were smaller than those of the nobility.

Zapoteca political and economic organization

Monte Albán was the center of Zapotec politics and economy. From the Royal Palace, the ruler governed over the entire population that was under their domain. Although some towns and cities that were further away had a certain degree of autonomy to handle their affairs, they all had to comply with the orders of the ruler and pay the taxes that were imposed from the capital city.

The economy of the Zapotec culture was based on agricultural activities carried out by peasants living in villages close to the cultivation fields. To do this, the Zapotec They applied their knowledge in architecture and engineering through the construction of artificial terraces on the slopes of the valleys, located in a staggered way. In this way, they provided water to the land cultivated in a region marked by almost constant aridity and drought.

In addition, the trade developed by merchant groups allowed to incorporate goods necessary for the construction and development of cities. Through these commercial networks too The luxury goods used by the nobility were brought.

Continue with: Mixtec culture

References

• “Zapote Civilization” in Ancient History Encyclopedia.
• “Monte Albán. Capital of the Zapoteca culture” in unknown Mexico.
• “Zapotecs” at Encyclopedia.com.
• “Zapotec customs and traditions” in ethnicities.
• “Zapoteca culture” in Professor in History.
• “Zapoteca calendar” in culture10.org.
• Marcus, Joyce (2020): Zapotec Monuments and Political History. Ann Arbor, University of Michigan Press.
• Lind, Michael (2015): Ancient Zapotee Religion: An ethnohistorical and. Archaeological Perspective. University Press of Colorado.
• Urcid, Javier (2005): Zapotec Writing: Knowledge, Power, and Memory In Ancient Oaxaca. Department of Anthropology, Brandeis University.
• Adams, R., & Macleod, M. (eds.). (2000). The Cambridge History of the Native Peoples of the Americas. Cambridge: Cambridge University Press.
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