Mexica Tiahui – What does it mean?

Mexica Tiahui!

I’ve always known the spirited sentiment to mean “Mexican (Indigenous) Moving/Go Forward!” It is used as a positive exclamation primarily by Chicanah (Chican@) people in the United States who are using “Mexica” as an identity point in reclaiming their Indigenous self.

From my Nahuatl dictionary research, Tiahui is a form of the the word Tihui: “to go do something.” which, if not mistaken,  is a variation of the word Titix(tli) which means to “go gather, discover, be resourceful.” It should be noted that Nahuatl words are often poetically technical and can have dimensions to their meaning. We should not assume Nahuatl words and expressions are limited to literal, rigid, and mechanical purposes as they are often approached in English.

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Mexica Tayekana

Tayekana is a term that many insist is a more accurate word to use than Tiahui. Many have told me Tayekana is the “proper way” to say “forward.” I haven’t encountered any variation of that word in any dictionary or literature yet. Still, Nahuatl words have a lot of range and dimension, so I’m sure it’s very applicable.  I’m not sure if Tayekana proponents are just being literal definition nazis about the word, I’ll have to report back to you on that one. Either way, that doesn’t matter to me because the sentiment and intention remain the same so that I  can dig Mexica Tayekana as a valid alternative to Mexica Tiahui.

Some bitter academic types like to belittle the Mexica Tiahui term and the people who use it. They often say that it’s a “new age invention” or a “corruption” of the language, as if Indigenous knowledge is a static object stuck in time. They get really picky about being academically literal since most of them don’t do any practical community organizing or mobilizing. But anyway, since I’m just trying to give a scope of the subject, their opinion is worth a mention.

I feel calling it “corruption” is an inaccurate claim. Different  Nahuatl regions have their variations of words and grammar, so I doubt their regional style would be called a “corruption” of the other community’s grammar style. Also, with all due respect to the native Nahuatl speakers who graciously share their knowledge, it doesn’t mean they are exempt from making mistakes or being incomplete in their definitions.

I have some literature from various Nahuatl teachers, which has given me great information, but even they can leave some definitions and their capacities incomplete. For one example, in some definitions of Teotl, some teachers define Teotl as “God,” which I feel most will agree leaves out a lot of depth and dynamic.

Fermin Herrera, a renowned professor from California State University of Northridge, and one of the very few college professors in the U.S who teaches Nahuatl, notes that the construction of Nahuatl grammar is often similar to how grammar is constructed in English. People also say Tiahui Mexica interchangeably with Mexica Tiahui (Mexica Lets’ Go,” “Let’s Go Mexica.), so it’s evident that the sentiment is the same. The word Tiahui also has more dimensions than just being a mechanical command; it’s also a non-material concept. It’s not like the word construction is nonsensical Nahuatl grammar, so I highly doubt it’s confusing. Rather, it is more a matter of a standard or formal grammatical preference.

The point of words is to communicate. People give life and power to words. Regions and communities have their dynamics of how they develop and decide their formal or colloquial language style, Chicanos are no different. Ultimately, I think Mexica Tiahui or Mexica Tayekana serves the practical purpose of being a positive and inspiring term for those reclaiming their (Mexican) indigenous self. Since proper knowledge is constantly growing and used for practical life purposes, the word Tiahui is legitimate in its purpose and function in our current social scenario. The power is in the intention and purpose we give our words.

 

Mexica Tiahui! Tiahui Mexica!

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About the author

Miguel Quimichipilli Bravo— Chicano-P'urhepecha from Venice, CA. Native-Indigenous spiritual activist, educator, lettering artist, musician, and Native spiritual run organizer since 2002. http://spiritrun.ws/