The primitive language was reduced to "exclamations of surprise, joy, pain, fear and acts articulated" (Bear, 1982), the use of it evolved into the current human speech, a fundamental tool for cultural production and source in the cluster of factors that man builds on its relationship with the environment play making, strengthen and encourage, satisfiers in order to perpetuate their own existence, so, current knowledge of many native cultures in the world and five the State of Mexico, have been developed with the observation of phenomena generating external knowledge through communicative forms own, whose taxonomic structure reflects that come and go with finely crafted words, just look out and see them onomatopoeic, [1] mythical [2] historical [3] geographic [4] among others, which contain a whole way of viewing the world.
Mazahuas, Otomi, matlatzincas, Tlahuicas and settled in the state Nahua Mexico State, practice facts where internalize the meaning and externalized in the form of social behavior, asserting that humans can not know things in themselves, but as the experience and build the specific knowledge, where it is clear the important role of sense the word tlauica tlajtol case in several events (Alvarez, 2004) water demand of the Nahua [5] and matlatzincas in Xinantécatl, feelings made word in the Otomi ceremonial centers and Mazahua, among other ways to reverential to address the man himself in cronyism, reception and withdrawal of special guests. Here
objects and phenomena become men and men become dependent objects of another being, water, wind, fire, earth etc., Combining wide values \u200b\u200bthat have allowed even in the historical marginalization where the ethnic group, have able to face these attacks and persist, refusing to die.
Uncertainty written
The broad body of knowledge is still only in the word of the grandparents or ueues [6] and passed from parents to children in the oral tradition gradually weakening since the death of a ueue, with him dies coarseness of increasingly distanced knowledge to new generations of the intellectual universe. This becomes important
the importance of language and not just stay home, home, village or man as a cultural unit, but is known from non-indigenous society, which necessitates the use of the script to write, it is true the graphic expression of the native language was forgotten, first with the conquest where Tlakuilo disappeared and tlamatinis [7] and after the introduction of written teaching of Castilian as the purpose of Christianity, ignorance makes the original writing and banks to use Latin script.
foreign and indigenous researchers have been concerned with finding ways to draw the international phonetic alphabet sounds and where it has been possible modifications of conventional symbols created [8] , in Nahuatl spellings have been deleted (Amador, 2002:11 - 15) looking for a more practical, useful, simple, functional and understandable in order to build the means of writing and bring it to non-speakers it.
The General Directorate for Indigenous Education is one of the institutions that led the integration of the first practical alphabets and began the publication of academic texts in a systematic way for preschool and elementary education, these scripts have been implemented by institutions and writers who in practice to take form, we have made modifications to finando its usefulness and understanding. Important
language has been for the Mazahua, the contribution of Paul Sanchez and Balbino Gomez Carrillo Basilio in the first integration of the alphabet used in various fields for Second Bartolomé Esteban Romero, Antonio López Marín, Miguel Tellez, Celestino Marcos Juarez Cardenas and Cardenas and others, and literary form Fausto Guadarrama Lopez, Demetrio Espinoza Jiménez, Julio Garduño Cervantes mainly, no doubt is also of interest, contributions from outside researchers as the university academic Eduardo Sandoval Forero.
The opportunity that the Otomi language in the script, it was with Pedro Hernandez to integrate the first practical alphabet used in the subsystem of Indian Education for primary and preschool education, however, the literary sense that letter with the Serafin Bermudez Margarita Cruz and compilations of Lazaro Vega, among others.
In 1986, Elpidia González Reynoso joined the first script supported by the first approach of the linguist phonological Martha C. Muntzel published in 1982, and until 1998, Mr. Rodrigo Sosa Fermin, Benito and Guadalupe Raymundo Hernandez Ruperto Aguilar, interested in language revitalization and advice tlahuica Dr. Muntzel, joined the review to build colegializar practice writing for speakers made up of 54 phonemes based on the Latin script (Reynoso, 1998), who to date still practice this workshop applying academic and literary way in the compilation of oral tradition, importance has been in this Ethnographer observations Reyes Alvarez Fabela in some practical significance of culture linked with the creation of the word. Post
early writings of the linguist Roberto Escalante, Noemi Quezada and Maricela Gallegos Anthropologist, for 86-87 years, Hermel Mendoza Domínguez Matlatzinca integrated speaker alphabet currently implemented to work to teach it.
Nauatl tongue, one of the most studied spiritual conquest where the early English chroniclers who were later bequeathed text linguists cornerstone of mainly foreign, to the first contributions of phonological studies, taxonomic grammatical and literary to the present, remain in force.
In 1948, the Institute created the National Indian youth hired the native language used to Castilianize, they observed the terrible mistake of using it as a means to an end different reason, began writing to propose alternatives shape in 1979 to integrate the alphabet of 18 phonemes, at present linguists, writers, researchers and academics nauahablantes have begun work to some degree theory for writing, grammar and literature of this language. Certainly
observed moments of grammatical similarity to Castilian and other different, perhaps unique (Marcial 2002) that gives the reader a view to understanding human transcendence of thought Nauatl,
now involves differentiating the result of assessments made by non-native speakers from abroad as part of a culture and analyze the proposal from within by researchers speakers and writers, two different interpretations that provide rich experiences for the national culture.
The application and use of the spelling exposed mexiquenses ethnic languages \u200b\u200bin the linguistic and literary permanence ensure future generations of the same cultural and perpetuity, for this, the Institute of Culture Mexiquense attachment to the institutional mission has integrated the publications called Library of Indigenous Peoples which broadcasts the thought of man made written word, such are the dictionaries of the five languages, literary works with an open heart mazahua sentiment in poetry Guadarrama, De la Vega explains the thinking and design of Otomi words most humane of the oral tradition, Amador Paradise in Hell, makes clear the present situation of migrant peasant agricultural field within the Mexican language work together in the structure of the verb in Nahuatl and other articles published in CASTALA magazine, to which Major components of society in the following aspects:
ethnographic knowledge: description and interpretation of cultural practices in medicine, music, clothing aesthetic, which to date have been reviewed by some researchers which surprised all and sundry.
Literacy: For those unfamiliar with these languages, at least for curiosity learn a word while reading articles and literature in a bilingual, not many Indians speak and write Castilian of them known to be illiterate, a literacy is important with the intention of developing economic and technological, but is just that, if we see ethnic languages \u200b\u200bin the same context, here are more illiterate and do not speak the language Indian also are sometimes even unaware of the existence of native languages, still believing that these are written by us have weird sounds and the Indians are only those who wear feathers and Maxtla [9] ; enable coexistence language, we would be in a field of coexistence which biligüismo forge revitalization. Identifies
: most people are unaware of the regional history of where you live, even with consistent use of place names which generally define territories, to learn it is acceptable that live in soil or mazahua Otomi.
Sincibiliza. When we reflect on the documentation, it appears closer to the cluster these are values \u200b\u200bthat it is the vehicle of thought.
proposed: It is important to mention that through publications, writers, researchers and academics native, have been able to identify themselves in their own language and where it takes an echo of who they are and really accepting and becoming known to the Otomi as Hñahñu, mazahuas Jñatrjo or Jñatjo, Tlahuac Pjie kakjo, fut matlatzincas ONA that the terms with which they are currently known Nauatl origin.
In conclusion
The curricula of professional careers, no matter relating to integrate indigenous language and culture and education schools collaborate than the estrangement of the self, what is the result of study and learn alongside Mexican cultures? De facto it comes to bilingualism, but he called himself to learn a foreign language without appreciating that bilingualism is an absorbing and displacement (Lastra, 1997) where I dare say, even believing in depersonalization and lower cultures or opt for a higher position indifferent to ethnic cultures.
If ethnic culture through values \u200b\u200bbased language, roots, covers the natural environment and important elements of foreign language training, affirm the existence of additive bilingualism and abstract, both conjugate in one man, could have a full construct alternative technologies capable of offering care for the environment, achieving an equal relationship between cultures (no command-key) freely to meet, know and understand a cohesive long-term projects (Hailing , 2002). SOURCES
Cheering, Eugene, Intercultural, multicultural society and education interculrural, compilation, Ed Castellanos Editores, Mexico, 2002. L. ALVAREZ Reyes
Fabela , Holy Hill and Pilgrims in the State of Mexico, M. Alicia Barabas, Coordinator, Conversations with the Territory, National Institute of Anthropology and History, Mexico 2004 AMADOR RAMIREZ
Crispin Tlajtolchiuali, word on the move Word Mexiquense Institute of Culture, 2002. BEAR
John. The world of communication. Edit. Follow me. Buenos Aires, 1982
GUADARRAMA Fausto LOPEZ, compiler, Dawn Ra jyasš, National Council for Culture and Arts, Mexico 1999. LASTRA
SUAREZ Yolanda, for English Sociolinguistics, Colegio de Mexico, Mexico 1997. MARTIAL
Rodrigo JIMENEZ, Article, Magazine Confluence, ANUIES, Year 2, Number 8, December 2002.
ORENCIA Francisco. Analysis of the teaching methodology as target language of Nahuatl in the nineteenth and twentieth centuries, UNAM, Mexico, 2003. GONZALEZ REYNOSO
Elpidia, alphabetically Pjiekakjo (tlahuica) SEIEM. Toluca, Mex., 1998
ROMERO SECOND Bartholomew, Dictionary Mazahua-Otomi National Fund for Culture and the Arts, PACMYC, 1996
Primer Nahuatl - English, Indian Institute of Literacy for Monolingual, Mexico, 1947.
practical Dictionary of synonyms and antonyms, Larousse, Mexico, 1986.
Dictionary of Education Sciences, Ed Santillana, Mexico 1995. Book
teacher, reading and writing in language Mazahua, SEP, 1983
[1] 'u
[2] Mexico City where she has a navel on the moon, thinking of duality where land is the umbilical cord attached to the mother, La Luna.
[3] Ajauilisapa-Orizaba, instead of water for the game, which rested stream the carriers, local had fun with alcohol.
[4] Oxtotilpan-on the hole or channel, Matlatzinca town set in a ravine in the municipality of Temascaltepec, Mex
[5] own experience of Prof. Crispin lover Ramirez, who participated in 1989 and 1990
[6] Ueue is seen as old in Nahuatl, but this goes beyond that, is the person who covered the EU government officials and therefore extensive experience to review and propose. View
http://nauatltemachtiani.blogspot.com/2008/01/ueuejuili.html [7] Writers and scholars
[8] The Otopamean languages \u200b\u200bhave changed the use of vowel / a / e / ö / Nauatl The language is called, is a value that we have not even thought about by many material desires and the desire to find new things, what is its origin, which is also ours. The Mexica thought was always closely connected with the duality, ranging from the biological interpretation, to the mythic material, this way of seeing the world is where we get lost and "do not understand where science ends and begins the belief" but for many generations things have been checked and as long as that thought in the current Indian man, will continue practicing in search of health, harmony and coexistence with the environment.
I am a man?
Tlakatl Mazahuas, Otomi, matlatzincas, Tlahuicas and settled in the state Nahua Mexico State, practice facts where internalize the meaning and externalized in the form of social behavior, asserting that humans can not know things in themselves, but as the experience and build the specific knowledge, where it is clear the important role of sense the word tlauica tlajtol case in several events (Alvarez, 2004) water demand of the Nahua [5] and matlatzincas in Xinantécatl, feelings made word in the Otomi ceremonial centers and Mazahua, among other ways to reverential to address the man himself in cronyism, reception and withdrawal of special guests. Here
objects and phenomena become men and men become dependent objects of another being, water, wind, fire, earth etc., Combining wide values \u200b\u200bthat have allowed even in the historical marginalization where the ethnic group, have able to face these attacks and persist, refusing to die.
Uncertainty written
The broad body of knowledge is still only in the word of the grandparents or ueues [6] and passed from parents to children in the oral tradition gradually weakening since the death of a ueue, with him dies coarseness of increasingly distanced knowledge to new generations of the intellectual universe. This becomes important
the importance of language and not just stay home, home, village or man as a cultural unit, but is known from non-indigenous society, which necessitates the use of the script to write, it is true the graphic expression of the native language was forgotten, first with the conquest where Tlakuilo disappeared and tlamatinis [7] and after the introduction of written teaching of Castilian as the purpose of Christianity, ignorance makes the original writing and banks to use Latin script.
foreign and indigenous researchers have been concerned with finding ways to draw the international phonetic alphabet sounds and where it has been possible modifications of conventional symbols created [8] , in Nahuatl spellings have been deleted (Amador, 2002:11 - 15) looking for a more practical, useful, simple, functional and understandable in order to build the means of writing and bring it to non-speakers it.
The General Directorate for Indigenous Education is one of the institutions that led the integration of the first practical alphabets and began the publication of academic texts in a systematic way for preschool and elementary education, these scripts have been implemented by institutions and writers who in practice to take form, we have made modifications to finando its usefulness and understanding. Important
language has been for the Mazahua, the contribution of Paul Sanchez and Balbino Gomez Carrillo Basilio in the first integration of the alphabet used in various fields for Second Bartolomé Esteban Romero, Antonio López Marín, Miguel Tellez, Celestino Marcos Juarez Cardenas and Cardenas and others, and literary form Fausto Guadarrama Lopez, Demetrio Espinoza Jiménez, Julio Garduño Cervantes mainly, no doubt is also of interest, contributions from outside researchers as the university academic Eduardo Sandoval Forero.
The opportunity that the Otomi language in the script, it was with Pedro Hernandez to integrate the first practical alphabet used in the subsystem of Indian Education for primary and preschool education, however, the literary sense that letter with the Serafin Bermudez Margarita Cruz and compilations of Lazaro Vega, among others.
In 1986, Elpidia González Reynoso joined the first script supported by the first approach of the linguist phonological Martha C. Muntzel published in 1982, and until 1998, Mr. Rodrigo Sosa Fermin, Benito and Guadalupe Raymundo Hernandez Ruperto Aguilar, interested in language revitalization and advice tlahuica Dr. Muntzel, joined the review to build colegializar practice writing for speakers made up of 54 phonemes based on the Latin script (Reynoso, 1998), who to date still practice this workshop applying academic and literary way in the compilation of oral tradition, importance has been in this Ethnographer observations Reyes Alvarez Fabela in some practical significance of culture linked with the creation of the word. Post
early writings of the linguist Roberto Escalante, Noemi Quezada and Maricela Gallegos Anthropologist, for 86-87 years, Hermel Mendoza Domínguez Matlatzinca integrated speaker alphabet currently implemented to work to teach it.
Nauatl tongue, one of the most studied spiritual conquest where the early English chroniclers who were later bequeathed text linguists cornerstone of mainly foreign, to the first contributions of phonological studies, taxonomic grammatical and literary to the present, remain in force.
In 1948, the Institute created the National Indian youth hired the native language used to Castilianize, they observed the terrible mistake of using it as a means to an end different reason, began writing to propose alternatives shape in 1979 to integrate the alphabet of 18 phonemes, at present linguists, writers, researchers and academics nauahablantes have begun work to some degree theory for writing, grammar and literature of this language. Certainly
observed moments of grammatical similarity to Castilian and other different, perhaps unique (Marcial 2002) that gives the reader a view to understanding human transcendence of thought Nauatl,
now involves differentiating the result of assessments made by non-native speakers from abroad as part of a culture and analyze the proposal from within by researchers speakers and writers, two different interpretations that provide rich experiences for the national culture.
The application and use of the spelling exposed mexiquenses ethnic languages \u200b\u200bin the linguistic and literary permanence ensure future generations of the same cultural and perpetuity, for this, the Institute of Culture Mexiquense attachment to the institutional mission has integrated the publications called Library of Indigenous Peoples which broadcasts the thought of man made written word, such are the dictionaries of the five languages, literary works with an open heart mazahua sentiment in poetry Guadarrama, De la Vega explains the thinking and design of Otomi words most humane of the oral tradition, Amador Paradise in Hell, makes clear the present situation of migrant peasant agricultural field within the Mexican language work together in the structure of the verb in Nahuatl and other articles published in CASTALA magazine, to which Major components of society in the following aspects:
ethnographic knowledge: description and interpretation of cultural practices in medicine, music, clothing aesthetic, which to date have been reviewed by some researchers which surprised all and sundry.
Literacy: For those unfamiliar with these languages, at least for curiosity learn a word while reading articles and literature in a bilingual, not many Indians speak and write Castilian of them known to be illiterate, a literacy is important with the intention of developing economic and technological, but is just that, if we see ethnic languages \u200b\u200bin the same context, here are more illiterate and do not speak the language Indian also are sometimes even unaware of the existence of native languages, still believing that these are written by us have weird sounds and the Indians are only those who wear feathers and Maxtla [9] ; enable coexistence language, we would be in a field of coexistence which biligüismo forge revitalization. Identifies
: most people are unaware of the regional history of where you live, even with consistent use of place names which generally define territories, to learn it is acceptable that live in soil or mazahua Otomi.
Sincibiliza. When we reflect on the documentation, it appears closer to the cluster these are values \u200b\u200bthat it is the vehicle of thought.
proposed: It is important to mention that through publications, writers, researchers and academics native, have been able to identify themselves in their own language and where it takes an echo of who they are and really accepting and becoming known to the Otomi as Hñahñu, mazahuas Jñatrjo or Jñatjo, Tlahuac Pjie kakjo, fut matlatzincas ONA that the terms with which they are currently known Nauatl origin.
In conclusion
The curricula of professional careers, no matter relating to integrate indigenous language and culture and education schools collaborate than the estrangement of the self, what is the result of study and learn alongside Mexican cultures? De facto it comes to bilingualism, but he called himself to learn a foreign language without appreciating that bilingualism is an absorbing and displacement (Lastra, 1997) where I dare say, even believing in depersonalization and lower cultures or opt for a higher position indifferent to ethnic cultures.
If ethnic culture through values \u200b\u200bbased language, roots, covers the natural environment and important elements of foreign language training, affirm the existence of additive bilingualism and abstract, both conjugate in one man, could have a full construct alternative technologies capable of offering care for the environment, achieving an equal relationship between cultures (no command-key) freely to meet, know and understand a cohesive long-term projects (Hailing , 2002). SOURCES
Cheering, Eugene, Intercultural, multicultural society and education interculrural, compilation, Ed Castellanos Editores, Mexico, 2002. L. ALVAREZ Reyes
Fabela , Holy Hill and Pilgrims in the State of Mexico, M. Alicia Barabas, Coordinator, Conversations with the Territory, National Institute of Anthropology and History, Mexico 2004 AMADOR RAMIREZ
Crispin Tlajtolchiuali, word on the move Word Mexiquense Institute of Culture, 2002. BEAR
John. The world of communication. Edit. Follow me. Buenos Aires, 1982
GUADARRAMA Fausto LOPEZ, compiler, Dawn Ra jyasš, National Council for Culture and Arts, Mexico 1999. LASTRA
SUAREZ Yolanda, for English Sociolinguistics, Colegio de Mexico, Mexico 1997. MARTIAL
Rodrigo JIMENEZ, Article, Magazine Confluence, ANUIES, Year 2, Number 8, December 2002.
ORENCIA Francisco. Analysis of the teaching methodology as target language of Nahuatl in the nineteenth and twentieth centuries, UNAM, Mexico, 2003. GONZALEZ REYNOSO
Elpidia, alphabetically Pjiekakjo (tlahuica) SEIEM. Toluca, Mex., 1998
ROMERO SECOND Bartholomew, Dictionary Mazahua-Otomi National Fund for Culture and the Arts, PACMYC, 1996
Primer Nahuatl - English, Indian Institute of Literacy for Monolingual, Mexico, 1947.
practical Dictionary of synonyms and antonyms, Larousse, Mexico, 1986.
Dictionary of Education Sciences, Ed Santillana, Mexico 1995. Book
teacher, reading and writing in language Mazahua, SEP, 1983
[1] 'u
[2] Mexico City where she has a navel on the moon, thinking of duality where land is the umbilical cord attached to the mother, La Luna.
[3] Ajauilisapa-Orizaba, instead of water for the game, which rested stream the carriers, local had fun with alcohol.
[4] Oxtotilpan-on the hole or channel, Matlatzinca town set in a ravine in the municipality of Temascaltepec, Mex
[5] own experience of Prof. Crispin lover Ramirez, who participated in 1989 and 1990
[6] Ueue is seen as old in Nahuatl, but this goes beyond that, is the person who covered the EU government officials and therefore extensive experience to review and propose. View
http://nauatltemachtiani.blogspot.com/2008/01/ueuejuili.html [7] Writers and scholars
[8] The Otopamean languages \u200b\u200bhave changed the use of vowel / a / e / ö / Nauatl The language is called, is a value that we have not even thought about by many material desires and the desire to find new things, what is its origin, which is also ours. The Mexica thought was always closely connected with the duality, ranging from the biological interpretation, to the mythic material, this way of seeing the world is where we get lost and "do not understand where science ends and begins the belief" but for many generations things have been checked and as long as that thought in the current Indian man, will continue practicing in search of health, harmony and coexistence with the environment.
I am a man?
understand by the concept man male because when we say man as we call it 
maseuali
, but what does this mean? tlakatl maseuali from the roots tlajko - half or half tl
noun is a word, then is an adverb of quantity or portion noun, if you look at this reality, we find the logic of the concept in two ways, social and biological, the first is the man as being of sexed you need a partner to complete the other half, so the duality is complements and is functional as such, be useful for you to serve as the authority needs the support of the other half as in thought Indian prevails that relationship to be authoritative, reproduce, to work, etc. In the biological aspect, to be formed requires two gametes, male and female fertility who depend therefore existence. Then 
social Maseuali
was a social rank in the Hispanic society, was the lower class;
comes from masou maitl
- tender now still hear this term with a pejorative meaning the end trailing or beggar, with a phonetic variation
maseua,
is the verb ending suffering and does
li
be substantive, it is understood as suffering in historical texts are as maseuales social class at that time,
them is a plural word in Castilian. Ikpali what is called in Castilian know as chair comes from
ipan - in or over, li - what substantive, short is ikpali , for this to be functional should be used according to the name be used over of, or above, then ikpali Nauatl
in thinking is not only the chair, but all that means to be used on top to rest. Names biological
Yolo is a term used to refer to the heart, is i - his, as possessive of the third person, olin - movement, short falls in Ioline - yolin - Yolo "his movement", clear concept, because the heart in heart disease many they had to apply electric shocks to have again the movement generating movement and thus there is hope of life. Tsompiliui
- flu, came from
tsontekomitl - head, Pilou - hanging, ui - word adjective of the verb "hang his head" situation in which this disease makes us so angry is colloquially said: I'm with mucus hanging. Ajkoli is called the human arm, is ajko
- high olin
- motion, "moving on or above" is the part of body movement can be done at higher than the body permits.
literal interpretation is given only to describe the phonetic roots as well. Chikonamel, chikome - seven, Amelia or Ameyali - spring, "spring seven or seven springs" Atlapechko, atl - water, tlapechtli - table, raft, ko - rather, "place in the pond water" and that are generally interpreted from right to left. 
philosophical interpretation goes beyond that, there are cases that lend themselves to deep descriptions and other, more superficial, in that of Chikonameli, chikome - seven, has several descriptions but as speakers of this language, it seems a logical mathematics, nechikoua - together, and effectively joins two pairs of three maximum value and two pairs of at least four, then chikome is a union of two; Ameyali - into thinking it is spring Nauatl specifically, that lends a lot Castilian metaphor, if we combine these two roots is: union of two - water birth, in the union speaks of a duality we must have a mathematical balance and having water addition is a dual biological example would relate to reproduction, fertilization , food, sports, etc, we need the duality and the liquid (water) to a balance and here element water is the life principle, therefore Chikonameli is "beginning of life."