Malinalco: Guardians of Biocultural Heritage

The interaction between the richness of wild nature and the cultural wealth of human societies has given rise to landscapes that sustain us and shape our identity, memory, and heritage.

You are in the Valley of Malinalco, located in the upper basin of the Balsas River, in the southwestern region of the State of Mexico. Its ancient name, Texcaltepecticpac, comes from the Nahuatl words texcal (“place of stone”) and tepecticpac (“on top of the hill”).

A story of abandonment, vengeance, and foundation.
According to legend, Malinalxóchitl (the “Malinalli Flower”), sister of Huitzilopochtli, was abandoned on the way to Tenochtitlan because of her sorcerous habits.

She sought refuge and settled in Texcaltepec, where she married the Matlatzinca chieftain Chimalcuauhtli (“Eagle Shield”). Together, they had a son named Copilli, whose name means “conical headdress.”

The diversity of mountains and valleys, together with the pronounced rainy and dry seasons, determine the richness of the region’s pine and oak forests and its tropical dry forests.

This natural wealth has been used since ancient times, as evidenced by caves, rock paintings, archaeological sites from various cultures, and colonial chapels and convents.

That relationship continues today in the community’s activities—celebrations, markets, and home gardens.

Landscapes reflect culture.
The valley’s earliest settlers began selecting and transforming special places such as springs, caves, hunting and gathering forests, and scenic overlooks.

They established trails and roads, terraces with maize fields bordered by maguey plants and irrigated by apantles—channels that guided the water. The ancient mountain route connecting the Tenancingo Valley with the heart of Malinalco was strategic for trade and pilgrimages.

The movements of the Sun, Moon, planets, and constellations were used to measure the passage of time. Ancient cultures observed the rising and setting of the Sun over the mountains as a kind of horizon calendar.

From the Temple of the Sun, or Tonatiuhcalli, one can observe the mark of the beginning of the Mexica year on February 12, when the Sun rises behind an abrupt notch in the Sierra de Ocuilan.

Over time, new festivities were superimposed on ancient dates that once marked events essential for survival, such as seasonal food cycles. This has obscured their original meaning, distancing us from nature’s rhythms.

The major celebrations of Holy Week, linked to the Moon’s behavior, were originally related to the barley and wheat harvests in the Middle East. In Mexico, they coincide with the traditional prayers for rain at the start of the rainy season.

The annual cycle of rains and droughts determines the productive cycle of agricultural societies and is accompanied by ancient celebrations that have merged with the Catholic faith.

In 1573, Augustinian friars replaced the original cult with the worship of Jesus Christ as the Lord of Chalma. The famous ancient ahuehuete tree of Chalma has witnessed generations of pilgrims passing by.

From our hunter-gatherer origins to the present day, we have woven a complex network of relationships between nature and culture. This interaction has produced the landscapes that sustain us and define our identity, memory, and heritage.

Observe the plants and animals, the mountains and streams, and the archaeological sites. Contemplate the diverse landscape, the maize fields, and home gardens. Visit the local markets, chapels, and convents. Learn from the living traditions and memories of the community.