(Questa Rebolledo, 2005,
personal collection)
For Otomí women, craft-making has been evolving beyond a cultural practice into a means of empowerment and economic independence. By creating and selling their crafts, women could gain financial autonomy (Questa Rebolledo & Utrilla Sarmiento, 2006).
These crafting skills are passed down through generations of women, acting as a vital thread in the fabric of the community. It strengthens bonds between generations, ensuring that cultural knowledge and practices are not lost over time. It also became a source of income for many Otomí families (Liñán González, 2014).
Otomí women mainly make textiles, pottery/ceramics, and paper cutting (papel picado). Their textiles and lace are renowned for their intricate embroidery and vibrant colours, which can be seen in the dresses and headdresses of the dolls, making Lelé dolls miniature versions of the traditional Otomí attire, each doll telling the story of Otomí people and their heritage (Lazcano Arce, 2005)
During the 1930s and 1950s, regions inhabited by the Mazahua and Otomí people witnessed significant migration flows. These migrations were largely driven by environmental degradation, such as soil erosion linked to deforestation for logging purposes, coupled with a scarcity of essential services including education, healthcare, malnutrition, and disputes over the diminishing availability of arable land.
The situation deteriorated further in the 1970s, marking a further expansion of the migration patterns of these communities. Unlike previous decades where migrations were predominantly to nearby towns, individuals began to cross their traditional territorial boundaries in search of better opportunities. This shift can be attributed to the expansion of industrial capitalism, which absorbed the labour force of these indigenous groups, compelling them to seek employment in various sectors beyond their localities, including in urban areas like Mexico City. (Lazcano Arce, 2005; Questa Rebolledo & Utrilla Sarmiento, 2006)
For many women from these communities, migration meant significant adjustments. Predominantly, they found employment in domestic work, handicraft production, and street vending. This transition was not merely a change of location but represented a shift from their roles within their domestic units and traditional environments to unfamiliar urban settings. In many cases, this migration led to situations of extreme poverty, forcing them to learn new skills to adapt to the demands of their new work environments. The move to urban areas, while offering potential economic opportunities, also posed challenges in terms of integration and preservation of cultural traditions (Lazcano Arce, 2005).