Explanation: The Mixe self-designation, Ayuujkjä'äy, accurately translates to 'people who speak the mountain language,' reflecting their geographical context.

Explanation: SIL International data from 1993 estimated the number of Mixe language speakers to be approximately 90,000, not 150,000.

Explanation: The file name Banderaayuukmixemf.svg indicates it represents the flag of the Mixe people.

Explanation: The 'Indigenous peoples of Oaxaca' Navbox serves as a navigational tool listing various Indigenous groups within the state, not primarily geographical features.

Explanation: The 'Indigenous peoples of Mexico' Navbox categorizes the Mixe under the 'More than 100,000 people' group, reflecting their substantial population.

Explanation: The Mixe self-designation 'Ayuujkjä'äy' translates to 'people who speak the mountain language,' not 'people of the lowlands'.

Explanation: The Mixe self-designation, Ayuujkjä'äy, translates to 'people who speak the mountain language'.

Explanation: SIL International estimated approximately 90,000 Mixe language speakers in 1993.

Explanation: Sandra Domínguez is identified as a notable Mixe human rights activist.

Explanation: The 'Indigenous peoples of Mexico' Navbox places the Mixe people in the 'More than 100,000 people' category.

Explanation: The Mixe people predominantly reside in the eastern highlands of Oaxaca, Mexico, not the northern highlands of Sonora.

Explanation: While predominantly in Oaxaca, Mexico, a significant Mixe population is also noted in El Salvador.

Explanation: The Sierra Mixe is a mountainous region located inland, northeast of Oaxaca city, not a coastal area.

Explanation: The Papaloapan, Coatzacoalcos, and Tehuantepec rivers are indeed significant water sources for the Mixe region.

Explanation: Cempoaltepetl is a significant peak, but it exceeds 3,300 meters, and other peaks like Cerro Blanco and Cerro Malinche are also notable.

Explanation: The map labeled 'Sierra Mixe' depicts the Mixe homeland within the state of Oaxaca, not Veracruz.

Explanation: The Mixe people predominantly inhabit the highlands of Oaxaca, not the lowlands of the Isthmus of Tehuantepec.

Explanation: The Mixe people are predominantly located in the eastern highlands of the state of Oaxaca, Mexico.

Explanation: A significant Mixe population is also noted in El Salvador, in addition to their primary homeland in Oaxaca, Mexico.

Explanation: The Sierra Mixe is fundamentally a mountainous region within the Sierra Madre de Oaxaca.

Explanation: The Papaloapan, Coatzacoalcos, and Tehuantepec rivers are listed as major rivers in the Mixe region; the Oaxaca River is not mentioned in this context.

Explanation: The Mixe name for Cempoaltepetl is Ipxyukp, which translates to 'The Mountain of twenty heads'.

Explanation: The term 'Mixe' is believed to derive from the Nahuatl word 'miztli,' meaning 'cloud,' not from a Zapotec word for 'jaguar'.

Explanation: The Mixe languages are classified within the Mixe-Zoquean language family, not the Mayan family.

Explanation: Linguistic evidence indicates the Mixe are most closely related to the Zoque people within the Mixe-Zoquean family, not the Maya.

Explanation: Linguistic evidence suggests a connection to the Olmec civilization, not the Aztec.

Explanation: The Mixe language is part of the Mixe-Zoquean language family and is linguistically related to the Zoque language.

Explanation: Mixe grammar is described as polysynthetic and ergative, featuring a direct-inverse system, rather than simple and isolating.

Explanation: The Mixe language is indeed divided into three main dialect areas: Highland, Midland, and Lowland.

Explanation: The Mixe languages are considered poorly documented, with many variants lacking extensive records.

Explanation: This reference is primarily a source for information on the Mixe people's self-designation and cultural identity, rather than detailed linguistic analysis.

Explanation: Campbell and Kaufman (1976) support the theory of a linguistic connection between the Mixe and the Olmec civilization.

Explanation: The Mixe language is indeed characterized by polysynthesis and ergativity, indicative of a complex grammatical system.

Explanation: The Mixe language is correctly classified as belonging to the Mixe-Zoquean language family.

Explanation: Conversely, the Mixe language is considered poorly documented, with many variants lacking comprehensive records.

Explanation: The Mixe language incorporates a direct-inverse system for participant reference as part of its grammatical structure.

Explanation: Linguistic evidence does not establish a direct relationship between the Mixe and Nahuatl languages; they belong to different families.

Explanation: The Spanish term 'Mixe' is believed to originate from the Nahuatl word 'miztli'.

Explanation: The Mixe languages belong to the Mixe-Zoquean language family.

Explanation: The Zoque people are identified as being linguistically related to the Mixe, both belonging to the Mixe-Zoquean family.

Explanation: Linguistic evidence suggests a potential connection between the Mixe language and the ancient Olmec civilization.

Explanation: The Mixe language is characterized by polysynthesis and ergativity, along with a direct-inverse system.

Explanation: The dialect areas of the Mixe language are primarily divided into Highland, Midland, and Lowland divisions.

Explanation: Mixe oral tradition indeed describes a migration to Cempoaltepetl under the leadership of King Condoy.

Explanation: Historical accounts indicate that neither the Zapotec nor the Aztec empires fully subdued the Mixe people prior to the Spanish conquest.

Explanation: Cortés's correspondence acknowledges the Mixe as one of the groups that maintained resistance against complete Spanish subjugation.

Explanation: Peaceful contact commenced in 1555, facilitated by the Dominican order, not in the 17th century by Franciscans.

Explanation: The historical resistance of the Mixe against Zapotec, Aztec, and Spanish attempts at conquest is a significant element of their cultural identity and pride.

Explanation: Historical records indicate that the Mixe were not fully integrated into the Aztec empire and maintained a degree of autonomy.

Explanation: The Dominican order initiated peaceful contact and established missions among the Mixe beginning in 1555.

Explanation: Mixe oral history identifies the legendary leader Condoy (also known as ëy Konk) under whom they settled at Cempoaltepetl.

Explanation: Diego Sandoval led the Spanish expedition that attempted, unsuccessfully, to subdue the Mixe and Chinantec peoples.

Explanation: Peaceful contact between the Spaniards and the Mixe, facilitated by the Dominican order, commenced in the year 1555.

Explanation: A defining aspect of Mixe historical identity is their sustained resistance against complete subjugation by various external powers, including the Zapotec, Aztec, and Spanish.

Explanation: Tropical fruits like bananas and sugar cane are cultivated in the eastern lowlands; western highlands farmers focus on crops such as maize, beans, potatoes, and squash.

Explanation: While known for weaving, the Mixe also possess a significant tradition of musical ensembles, notably large brass bands.

Explanation: Backstrap loom weaving and ceramic production are indeed recognized traditional crafts among the Mixe people.

Explanation: The cargo system is a fundamental aspect of Mixe social structure, characterized by the rotation of civic and religious responsibilities among men.

Explanation: The spread of Protestantism has often challenged and disrupted the traditional cargo system, leading to social tensions.

Explanation: The Mixe are among the few contemporary Mesoamerican groups that continue to utilize the traditional 260-day ritual calendar.

Explanation: Mixe children typically receive both a Mixe name at birth and a Spanish-Catholic name during baptism.

Explanation: In the western highlands above 2,400 meters, Mixe farmers cultivate staple crops including maize, beans, potatoes, and squash.

Explanation: The Mixe people are widely recognized for their tradition of large brass bands, which perform during local festivals.

Explanation: Backstrap loom weaving is a significant traditional craft practiced by the Mixe people, alongside ceramic production.

Explanation: The spread of Protestantism has often led to challenges and disruptions within the traditional Mixe cargo system.

Explanation: The 260-day ritual calendar remains significant for contemporary Mixe communities, serving purposes of divination, ritual planning, and naming conventions.

Explanation: Mixe children traditionally receive a Mixe name at birth, often based on the ritual calendar, and subsequently a Spanish-Catholic name during baptism.

Explanation: The Mixe people primarily adhere to Roman Catholicism, often blended with Indigenous beliefs and practices.

Explanation: In the Mixe creation narrative, 'The One Whose Activity is to Have Ideas' molds the world, while 'The One Who Makes Being Alive' breathes life into it.

Explanation: Female shamans historically performed a broader range of rituals, including those for protection, divination, childbirth, travel, and hunting, not solely agricultural ceremonies.

Explanation: The Mixe concept views life as a constructed process, akin to technological activities like pottery making or basket weaving, and intrinsically linked to creation.

Explanation: Poj 'Enee (Thunder wind) and Naaxwiiñ (Earth Surface) are indeed recognized deities within the Mixe pantheon.

Explanation: Nagualism, the belief in an animal counterpart sharing a person's destiny (known as Tso'ok), is indeed part of Mixe religious beliefs.

Explanation: The Mixe creation myth indeed likens the act of creation to technological processes such as basket weaving and pottery making.

Explanation: While 'The One Who Makes Being Alive' is crucial for animating creation, it is 'The One Whose Activity is to Have Ideas' that shapes the physical world in the Mixe narrative.

Explanation: Mëjku is indeed a Mixe deity associated with wealth, hurricanes, death, and the underworld.

Explanation: The Mixe religious landscape is characterized by Roman Catholicism integrated with enduring Indigenous beliefs and practices.

Explanation: In the Mixe creation narrative, 'The One Who Makes Being Alive' is the entity credited with breathing life into the beings molded by another deity.

Explanation: Historically, female shamans performed diverse rituals related to protection, divination, childbirth, travel, and healing within Mixe religious practices.

Explanation: The Mixe view human life as being constructed and shaped, analogous to the processes involved in pottery making or basket weaving.

Explanation: Poj 'Enee is the Mixe deity associated with thunder, wind, fertility, and rain.

Explanation: Nagualism, the belief in a spiritual animal counterpart (Tso'ok) sharing an individual's destiny, is a component of Mixe beliefs.

Explanation: The Mixe creation myth portrays creation and life as processes analogous to skilled technological activities such as pottery making or basket weaving.

Explanation: Naaxwiiñ, representing the Earth Surface and associated with fertility, is a deity within the Mixe pantheon.