MICHOACÁN:
A STRUGGLE FOR IDENTITY
By John P. Schmal
The
State of Michoacán de Ocampo, located in the west central part of the
Mexican Republic, occupies 59,864 square kilometers (23,113 square
miles) and is the sixteenth largest state in Mexico, taking up 3% of the
national territory. With a population that was tallied at 3,985,667 in
the 2000 census, Michoacán is divided into 113 municipios and has a
common border with Jalisco and Guanajuato (to the north), Querétaro (on
the northeast), the state of Mexico (on the east), Guerrero (to the
southeast), and Colima (to the west). In addition, Michoacán's
southeast border includes a 213-kilometer (132-mile) shoreline along the
Pacific Ocean.
Dominated by the mountains of the Sierra Madre Occidental, Michoacán
extends from the Pacific Ocean northeastward into the central plateau.
The climate and soil variations caused by this topography make Michoacán
a diverse agricultural state that produces both temperate and tropical
cereals, fruits, and vegetables. Mining is a leading industry in the
state, with significant production of gold, silver, zinc, and iron.
The Purhépecha
For
more than a thousand years, Michoacán has been the home of the Purhépecha
Indians (more popularly known as the Tarascans). The modern state of
Michoacán preserves, to some extent, the territorial integrity of the
pre-Columbian Kingdom of the Purhépecha. This kingdom was one of the
most prosperous and extensive empires in the pre-Hispanic Mesoamerican
world. The name Michoacán derives from the Náhuatl terms, michin (fish) and hua
(those who have) and can
(place) which roughly translates into "place of the
fisherman."
Because the Purhépecha culture lacks a written language, its origin and
early history are shrouded in mystery. Its stories, legends and customs
pass from one generation to the next through oral traditions. A Tarascan
origin myth relates the story of how Curicaueri, the fire god, and his
brother gods founded the settlements along Lake Pátzcuaro. The primary
source of information about the cultural and social history of the Purhépecha
Indians is Relación de Michoacán (published in English as The
Chronicles of Michoacán), which was dedicated as a gift to Don Antonio
de Mendoza, the first Viceroy of Nueva España (1535-1550). Professor
Bernardino Verástique's Michoacán and Eden: Vasco de Quiroga and the
Evangeliztion of Western Mexico, frequently cites "The
Chronicles" in his publication and is an excellent source of
information about the history of Michoacán in general.
The Tarascans of Michoacán have always called themselves Purhépecha.
However, early in the Sixteenth Century, the Spaniards gave the Purhépecha
a name from their own language. The name of these Indians, Tarascos, was
derived from the native word tarascué, meaning relatives or
brother-in-law. According to Fray (Friar) Martín Coruña, it was a term
the natives used mockingly for the Spaniards, who regularly violated
their women. But the Spaniards mistakenly took it up, and the Spanish
word Tarasco (and its English equivalent, Tarascan), is commonly used
today to describe the Indians who call themselves Purhépecha. Today
both the people and their language are known as Tarasca. But Professor
Verástique comments that the word Tarasco "carries pejorative
connotations of loathsomeness and disgust."
"The Purhépecha language," writes Professor Verástique,
"is a hybrid Mesoamerican language, the product of a wide-ranging
process of linguistic borrowing and fusion." Some prestigious
researchers have suggested that it is distantly related to Quecha, one
of the man languages in the Andean zone of South America. For this
reason, it has been suggested that the Purhépecha may have arrived in
Mexico from Peru and may be distantly related to the Incas. The Tarascan
language also has some similarities to that spoken by the Zuni Indians
of New Mexico.
Early Purhépecha History
The
ancient Tarascan inhabitants were farmers and fishermen who established
themselves in present-day Michoacán by the Eleventh Century A.D. But,
in the late Twelfth Century, Chichimec tribes from the north crossed the
Lerma River into Michoacán and settled in the fertile valley near the
present-day town of Zacapu. "The entry of these nomadic hunters,
writes Professor Verástique, "was facilitated by the fall of the
Toltec garrisons at Tula and the political vacuum created in the region
by the city's fall." Once in Michoacán, the nomadic Chichimecs
began to intermingle with the Purhépecha, to create what Verástique
calls "the Purhépecha-Chichimec Synthesis."
By 1324 A.D., they had become the dominant force in western Mexico, with
the founding of their first capital city Pátzcuaro, located 7,200 feet
(2,200 meters) above sea level along the shore of Lake Pátzcuaro
(Mexico's highest lake). The name, Pátzcuaro, meaning "Place of
Stones," was named for the foundations called "Petatzecua"
by Indians who found them at the sites of ruined temples of an earlier
civilization. Eventually, however, the Purhépecha transferred their
capital to Tzintzuntzan ("Place of the Hummingbirds"), which
is about 15 kilometers north of Pátzcuaro, on the northeastern shore of
the lake. Tzintzuntzan would remain the Purhépecha capital until the
Spaniards arrived in 1522.
Tzintzuntzan, the home of about 25,000 to 30,000 Purhépecha, was the
site of the Tarascans' peculiar T-shaped pyramids that rose in terraces.
The Tarascans became skilled weavers and became known for their
feathered mosaics made from hummingbird plumage. With time, these gifted
people also became skilled craftsmen in metalworking, pottery, and
lapidary work. In the Michoacán of this pre-Hispanic period, gold,
copper, salt, obsidian, cotton, cinnabar, seashells, fine feathers,
cacao, wax and honey became highly prized products to the Tarascans.
Neighboring regions that possessed these commodities quickly became
primary targets of Tarascan military expansion. When a tribe was
conquered by the Tarascans, the subjects were expected to pay tributes
of material goods to the Tarascan authorities.
The Purhépecha Empire
During
the Fourteenth and Fifteenth Centuries, the Purhépechas grew militarily
strong and economically prosperous. An early Tarascan king named Tariácuri
initiated numerous wars of expansion. In addition to occupying and
establishing garrisons in the western frontier (now Jalisco), he cut a
wedge through the Sierra Madre into the tierra caliente (hot country) of
the present-day state of Guerrero. With this acquisition, he
incorporated Náhuatl people into his empire. However, the region was
also a primary source of certain precious objects that were used in the
religious cults of the time: copper, gold, silver, cotton, copal
incense, cacao, beeswax, and vegetable fats.
Confrontations with the Aztecs
Eventually,
the Purépecha Kingdom would control an area of at least 45,000 square
miles (72,500 square kilometers), including parts of the present-day
states of Guanajuato, Guerrero, Querétaro, Colima, and Jalisco.
However, 240 miles to east, the Aztec Empire, centered in Tenochtitlán,
had begun its ascendancy in the Valley of Mexico. As the Aztecs expanded
their empire beyond the Valley, they came into conflict with the
Tarascans. More than once, the Aztecs tried to conquer the Tarascan
lands. But, in all of their major confrontations, the Tarascans were
always victorious over the Aztecs. The Aztecs called the Tarascans
Cuaochpanme, which means "the ones with a narrow strip on the
head" (the shaven heads), and also Michhuaque, meaning "the
lords of the fishes".
During the reign of the Tarascan king Tzitzic Pandacuare, the Aztecs
launched a very determined offensive against their powerful neighbors in
the west. This offensive turned into a bloody and protracted conflict
lasting from 1469 to 1478. Finally, in 1478, the ruling Aztec lord,
Tlatoani Axayácatl, led a force of 32,000 Aztec warriors against an
army of almost 50,000 Tarascans in the Battle of Taximaroa (today the
city of Hidalgo). After a daylong battle, Axayácatl decided to withdraw
his surviving warriors. It is believed that the Tarascans annihilated at
least 20,000 warriors. In the art of war, the Purhépecha had one major
advantage over the Aztecs, in their use of copper for spear tips and
shields.
The
Arrival of the Spaniards
In
April 1519, a Spanish army, under the command of Hernán Cortés,
arrived on the east coast of Mexico near the present-day site of
Veracruz. As his small force made its way westward from the Gulf coast,
Cortés started meeting with the leaders of the various Indian tribes
they found along the way. Soon he would begin to understand the complex
relationship between the Aztec masters and their subject tribes. Human
sacrifice played an integral role in the culture of the Aztecs. However,
the Aztecs rarely sacrificed their own. In their search for sacrificial
victims to pacify their gods, the Aztecs extracted men and women from
their subject tribes as tribute. Cortés, understanding the fear and
hatred that many of the Indian tribes held for their Aztec rulers,
started to build alliances with some of the tribes. Eventually, he would
align himself with the Totonacs, the Tlaxcalans, the Otomí, and
Cholulans. Finally, on November 8, 1519, when Cortés arrived in
Tenochtitlán (the Aztec capital), he was accompanied by an army of at
least 6,000.
Aware that a dangerous coalition was in the making, the Aztec Emperor
Moctezuma II quickly dispatched ten emissaries to Tzintzuntzan to meet
with the Tarascan King, Zuangua. The Aztec messengers arrived in October
1519 and relayed their monarch's plea for assistance. But Zuangua, after
consulting with his sages and gods, came to believe that the "new
men from the east" would triumph over the Aztecs. Unfortunately,
the Aztec emissaries brought more than a cry for help. Apparently, one
of them carried the disease smallpox into the capital city and into the
presence of the King.
With this initial exposure to the dreaded disease, King Zuangua became
ill and died. In a matter of days, a deadly plague of smallpox ravaged
through the whole kingdom. Horrified by this bad omen, the Tarascans
threw the Aztec representatives in prison and sacrificed them to their
gods. Shortly thereafter, as Tenochtitlán was locked in a
life-and-death struggle for survival against a massive attacking force,
the Purhépechas in Tzintzuntzan choose as their new monarch, the oldest
son of Zuangua, Tangoxoán II.
The Conquest
On
August 13, 1521, after a bloody 75-day siege, Tenochtitlán finally fell
to a force of 900 Spaniards and a hundred thousand Indian warriors.
Almost immediately, Hernán Cortés started to take an interest in the
surrounding Indian nations. Once in control of Tenochtitlán, Cortés
sent messengers off to Tzintzuntzan. These messengers returned with
Tangoxoán's emissaries, who were greeted by Cortés and taken on a
canoe tour of the battle-torn city. The famous conquistador made a point
of demonstrating his cavalry in action. In concluding his guided tour,
Cortés assured Tangoxoán's representatives that, if they subjected
themselves to the King of Spain, they would be well treated. They soon
returned to Tzintzuntzan to report to their king.
Convinced that the Spaniards would allow him to continue ruling and
fearing a terrible fate if he challenged them, Tangaxoan allowed the
Spanish soldiers to enter Tzintzuntzan unopposed. The only precaution
the Purhépechas took was to sacrifice eight hundred slaves who they
feared would join the Spanish if a fight did occur. In July 1522, when
the conquistador Cristobal de Olíd, with a force of 300 Spaniards and
5,000 Amerindian allies (mainly Tlaxcalans) arrived in the capital city
of Tzintzuntzan, they found a city of 40,000 inhabitants.
Horrified by the sight of the temples and pyramids awash with the blood
of recent human sacrifices, The Spanish and Tlaxcalan soldiers looted
and destroyed the temples of the Purhépecha high priests. The occupying
army, writes Professor Verástique, "required an enormous exertion
of human labor and the preparation of vast quantities of food."
During the four months that the occupying army stayed in Michoacán, it
soon became apparent that the Spaniards were interested in finding gold
and silver in Tangoxoán's mountainous kingdom. The discovery of gold in
western Michoacán near Motín in 1527 brought more of the invaders.
However, several of the Náhuatl tribes in the region resisted the
intrusion vigorously. With the influx of adventurers and treasure
seekers, more of the Tarascans were expected to help labor in the mines
or help feed the mineworkers and livestock.
On a visit to Mexico City, in 1524, King Tangoxoán II was baptized with
the Christian name of Francisco. It was Tangoxoán II himself, on
another visit to Mexico City, who asked the bishop to send Catholic
priests to Michoacán. In 1525, six Franciscan missionaries, led by Fray
Martín de Jesus de la Coruña, arrived in Tzintzuntzan in 1525. The
next year, they built a large Franciscan monastery and a convent. They
saved a great deal of labor by tearing down much of the Purhépecha
temples and platforms, using the quarried stones for their own
buildings. Augustinian missionaries would arrive in Michoacán during
1533.
In the meantime, however, Cortés, seeking to reward his officers for
their services, awarded many encomienda grants in Michoacán to the
inner core of his army. The tribute-receiving soldier, known as an
encomendero received a grant in the form of land, municipios or Indian
labor. He was also obliged to provide military protection and a
Christian education for the Indians under his command. However,
"the encomienda grant," comments Professor Verástique,
"was also fertile ground for bribery and corruption."
Continuing with this line of thought, the Professor writes that
"forced labor, especially in the silver mines, and the severe
tribute system of the conquistadors" soon inflicted "extreme
pressures on Purhépecha society."
Nuño de Guzmán
Concerns
for the impending devastation of the indigenous people of Mexico soon
reached the Spanish government. The Crown decided to set up the First
Audiencia (Governing Committee) in Mexico in order to replace Cortés'
rule in Mexico City and reestablish their own authority. On November 13,
1528, the Spanish lawyer, Nuño Guzmán de Beltran, was named by the
Spanish King Carlos V to head this new government and end the anarchy
that was growing in Nueva España.
Unfortunately, writes Professor Verástique, "the government of
Spain had no idea of the character of the man whom they had appointed as
president of the Audiencia." Eventually it became apparent that the
"law and order personality" of Guzmán would be replaced with
"ruthlessness and obstinacy." As soon as Guzmán took over,
"he sold Amerindians into slavery, ransacked their temples
searching for treasure, exacted heavy tribute payments from the
caciques, and kidnapped women." Guzmán was "equally spiteful
with his own countrymen," confiscating the encomiendas that Cortés
had awarded his cronies.
Zumárraga
Almost
immediately, the Bishop-elect of Mexico City, the Franciscan Juan de Zumárraga
came into conflict with Guzmán. Appointed as the "Protector of the
Indians" and inquisitor of Nueva España, Zumárraga initiated
court proceedings to hear Amerindian complaints about Spanish injustice
and atrocities. By 1529, Guzmán was excommunicated from the church for
his defiance of the church and his abuse of the Indian population.
Anticipating loss of his position as well, Guzmán set off for Michoacán
at the end of 1529.
Accompanied by 350 Spanish cavalrymen and foot soldiers, and some 10,000
Indian warriors, Guzmán arrived in Michoacán and demanded King Tangoxoán
to turn over all his gold. However, unable to deliver the precious
metal, on February 14, 1530, the King was tortured, dragged behind a
horse and finally burned at the stake. Guzmán's cruelty stunned and
horrified the Tarascan people who had made their best efforts to
accommodate the Spaniards and Tlaxcalans. Fearing for their lives, many
of Purhépecha population either died or fled far into the mountains to
hide. Guzmán's forces plundered the once-grand and powerful Purhépecha
nation. Temples, houses, and fields were devastated while the
demoralized people fled to the mountains of Michoacán.
Guzmán now declared himself "King of the Tarascan Empire" and
prepared to leave Michoacán. However, before moving on to plunder
Jalisco, Guzmán drafted 8,000 Purhépecha men to serve as soldiers in
his army. News of Guzmán's blatant atrocities rippled through the
countryside and reached the ears of church authorities. While Guzmán
moved on in an attempt to elude the authorities in Mexico City, Bishops
Bartolomé de Las Casas and Zumárraga prepared a case against Guzmán.
Eventually he would return to the capital, where he was arrested and
shipped to Spain for trial.
A
New Beginning: Vasco de Quiroga
Guzmán's
cruelty had destroyed the relationship between the Spanish and the
Tarascans. In a short time, the grand and powerful Purhépecha nation
had been completely devastated. Had it not been for the effort of one
man whose ideals, good judgment and ability to put into practice the
morals that he preached, it is possible that the Purhépechas would not
have survived this catastrophe. This man was Don Vasco de Quiroga, who
at the age of 60, arrived in Mexico in January 1531, with a mandate to
repair both the moral and material damage that had been inflicted upon
Michoacán by Guzmán. A Spanish aristocrat born in Galicia, Don Vasco
de Quiróga was trained in the law but would play an important role in
the evangelization of the Purhépecha people.
According to Bernardino Verástique, the primary task assigned to
Quiroga was to assume "the pastoral role of protector, spiritual
father, judge and confessional physician" to the Purhépecha. On
December 5, 1535, Vasco Quiroga was endorsed by Zumárraga as
Bishop-elect of Michoacán. The nomination was approved on December 9,
1536, and in 1538, he was formally ordained by Bishop Zumárraga in
Mexico City. Quiroga, upon arriving in Michoacán, very quickly came to
the conclusion that Christianizing the Purhépecha depended upon
preserving their language and understanding their worldview. Over time,
Quiroga would embrace the Tarascan people and succeed in implanting
himself in the minds and hearts of the natives as "Tata", or
"Daddy" Vasco, the benefactor and protector of the Indians.
To attract the Indians to come down from their mountain hideouts and
hear the Word of God, Don Vasco staged performances of a dance called
"Los Toritos", a dance that is still performed today in the
streets of local villages during certain festivities. All the dancers
wear colorful costumes and masks, one of which is a great bull's head.
The bull prances to the music of guitars and trumpets as the others try
to capture him with capes and ropes.
Little by little, small groups of natives came down from the hills to
investigate this strange phenomenon and Don Vasco befriended them with
gifts. He treated the Indians with "enlightened compassion"
and soon many families came down from the hills to settle near the
monastery, as much for protection as to embrace the new faith. Don Vasco
stood at odds with the cruel treatment the Spanish soldiers meted out to
the Indians, and with his influence and personal power, he was able to
put an end to the crippling tribute system the Spaniards had inherited
from the Purhépecha kings.
Recovery and Rejuvenation
Don
Vasco ensured that the old boundaries of the Purhépecha Kingdom would
be maintained. He began construction of the Cathedral of Santa Ana in
1540. He also established the Colegio de San Nicolas Obispo. As a Judge
(oidor) and Bishop, Quiroga was driven by a profound respect for Spanish
jurisprudence and his desire to convert the Purhépecha to a purified
form of Christianity free of the corruption of European Catholicism. He
strove to establish "New World Edens" in Michoacán by
congregating the Purhépecha into repúblicas de indios, or
congregaciones (congregations) modeled after Thomas More's Utopia.
Guided spiritually by the friars, the natives of these communities
became self-governing. Under this system, Augustinian and Franciscan
friars could more easily instruct the natives in the fundamental beliefs
of Christianity as well as the values of Spanish culture.
Quiroga's efforts to raise the standard of living for the Tarascans
gradually took hold. Labor in the communal fields or on the cattle
ranches was performed on a rotating basis to permit the people to become
self-supporting and to allow them free time for instruction, both
spiritual and practical, and to work in specialized industries.
Gathering the dispirited Purhépechas into new villages made possible
the development of a particular industrial skill for each community.
Soon one town became adept at making saddles, another produced painted
woodenware, and another baskets, etc. In time, the villages developed
commerce between one another, thus gaining economic strength. Don Vasco
de Quiroga finally died on March 20, 1565 in Pátzcuaro.
On February 28, 1534, King Carlos issued a royal edict, awarding
Tzintzuntzan the title of City of Michoacán, and in 1536 it became the
seat of a newly created Bishopric. However, Tzintzuntzan lost its
importance when the Spaniards changed their administrative center to Pátzcuaro
in 1540. Then, in 1541 the Viceroy Antonio de Mendoza issued an order to
raise a city called Valladolid, 185 miles northwest of Mexico City. This
town - originally known as Guayangareo by the indigenous people - was
elevated to the status of a city in 1545, with the approval of the King
of Spain. Almost three centuries later, in 1828, Valladolid, the
birthplace of Jose Maria Morelos was renamed Morelia in honor of the
revolutionary patriot who served in the War of Independence. Although
Tzintzuntzan remained the headquarters of the Franciscans, it soon
dwindled in size and significance as the royal title of City of Michoacán
passed to Pátzcuaro.
The Colonial Period
During
the colonial years, thanks to Quiroga's efforts, Michoacán flourished
and came to occupy an important position in regard to its artistic,
economic and social development. The prosperity that flourished in
Michoacán has been explored in a number of specialized works. Professor
Verástique has suggested that "Vasco de Quiroga's ideals of
humanitarianism and Christian charity had a critical influence on the
conversion process."
Unfortunately, the repercussions of Guzmán's cruelty also had
long-range effects on Michoacán's population. Professor Verástique
writes that "three factors contributed to the loss of life in
Michoacán: warfare, ecological collapse, and the loss of life resulting
from forced labor in the encomienda system." Between 1520 and 1565,
the population of Michoacán had declined by about thirty percent, with
a loss of some 600,000 people. For the rest of the colonial period - the
better part of three centuries - Michoacán would retain its
predominantly agrarian economy.
Michoacán in the Twentieth
Century
Michoacán
- known as the Intendancy of Valladolid during the Spanish period - saw
a significant increase in its population from the 1790 census (322,951)
to the 1895 census (896,495). The 1900 census tallied 935,808
individuals, of whom only 17,381 admitted to speaking indigenous
languages. It is likely, however, that during the long reign of Porfirio
Díaz, many indigenous-speaking individuals were afraid to admit their
Indian identity to census-takers.
In the Mexican Revolution of 1910-1920, one in eight Mexican citizens
lost their lives. The armies and battlegrounds of this civil war shifted
from one part of Mexico to another during this decade. Michoacán was
not the site of major active revolutionary participation, but Jennie
Purnell, the author of Popular Movements and State Formation in
Revolutionary Mexico: The Agraristas and Cristeros of Michoacán, writes
that Michoacán endured "attacks by rebel bands, wide-spread
banditry, prolonged drought, and devastating epidemics." As a
result, the population of Michoacán in 1910 (991,880) dropped to
939,849 in the 1921 census.
The 1921 Mexican Census
The
1921 census was unique among Mexican tallies because it asked people
questions about their racial identity. Out of a total population of
939,849 people in Michoacán, 196,726 persons claimed to be of "indígena
pura" (pure indigenous) descent, representing 20.9% of the total
population. The vast majority of Michoacán residents - 663,391 in all -
identified themselves as "indígena mezclada con blanca"
(indigenous mixed with white, or mestizo), representing 70.6% of the
total state population. Only 64,886 individuals referred to themselves
as "blanca" (white).
The 2000 Mexican Census
According
to the 2000 census, the population of persons five years and more who
spoke indigenous languages in the state of Michoacán totaled 121,849
individuals. The most common indigenous languages in Michoacán are: Purépecha
(109,361), Náhuatl (4,706), Mazahua (4,338), Otomí (732), Mixteco
(720), and Zapoteco (365).
In all, 121,409 persons who spoke Purépecha were tallied in Mexico's
2000 census, with the vast majority of them living in Michoacán. It is
noteworthy that the vast majority of these Purépecha-speaking persons -
103,161, or 85% - also spoke the Spanish language, indicating a
significant level of assimilation. In recent decades, the people of
Michoacán have developed a new appreciation of their Purépecha roots
and culture. Today, the people of Michoacán can look back with pride on
several hundred years of evolution: from an indigenous kingdom to a
Spanish colony to a free and sovereign state of the Republic of Mexico.
The
2010 Mexican Census
In
the 2010 census, Michoacán was ranked 13th among the Mexican
states with 3.5% of its population speaking indigenous languages
(136,608 individuals in all). The single largest group among the
indigenous speakers were the Purhépecha who represented 83.1% of total
indigenous-speaking language. Náhuatl was the second most common
language spoken in the state.
The 2010 census also
included a question that asked people if they considered themselves
indigenous, whether or not an indigenous language was spoken. The
results of this question indicated that 15.7
million Mexicans 3 years of age and older identified themselves as
“indigenous:” 14.9% of the total Mexican population. This time
Michoacán ranked 14th, with 14.6% of its population 3 years
of age and older being considered indigenous.
In 2010, a total of
124,494 Mexicans identified themselves as speakers of the Purépecha
language. Purépecha was the 15th most commonly spoken
language in Mexico, and more than 94% of those persons lived within the
borders of Michoacán. However, the rate of monolingualism in the Purépecha
speakers declined from 12.9% in 2000 to 7.8% in 2010.
The
Future
The future of
Mexico’s indigenous languages is not certain, but there does appear to
be some effort to carry on some of the nation’s ancient languages.
The movement of indigenous peoples from their places of origin to
other parts of Mexico will play some role in the continued decline of
some languages. On the other
hand, the sense of pride and cultural identity among some indigenous
groups will ensure the survival of many of the languages well into the
future.
Copyright
© 2016, by John P. Schmal.
All Rights Reserved.
Sources
Access Mexico Connect. "The Tarasco Culture and Empire."
Mexico Connect, 1996-2003. Online: http://www.mexconnect.com/mex_/history/tarasco.html.
April 20, 2003.
Eugene R. Craine and Reginald C. Reindorp, “The Chronicles of Michoacán.”
Norman, Oklahoma: University of Oklahoma Press, 1970.
Departamento de la Estadística Nación, “Annuario de 1930.”
Tacubaya, Distrito Federal, 1932.
Instituto Nacional de Estadística, Geografía e Informática (INEGI).
“Tabulados Básicos. Estados Unidos Mexicanos.” XII Censo General de
Población y Vivienda, 2000 y 2010.
Jennie
Purnell, “Popular Movements and State Formation in Revolutionary
Mexico: The Agraristas and Cristeros of Michoacán.” Durham: Duke
University Press, 1999.
Bernardino Verástique, “Michoacán and Eden: Vasco de Quiroga and the
Evangelization of Western Mexico.” Austin: University of Texas Press,
2000.
J. Benedict Warren, “The Conquest of Michoacán: The Spanish
Domination of the Tarascan Kingdom in Western Mexico, 1521-1530.”
Norman, Oklahoma: University of Oklahoma Press, 1985.
02/23/2016 06:14 AM
|