The Lacandon Maya, ‘True People’ of the Chiapas Rainforests
The Lacandon Maya (also called Hach Winik, meaning “true people” in their language) are an Indigenous group living in the rainforests of Chiapas, Mexico, primarily in the Lacandon Jungle (Selva Lacandona). They are one of the most isolated and culturally conservative Maya groups, having maintained their traditional ways of life, in an almost intact form, until recent decades.
When Europeans colonized Mexico and reached what is today Chiapas, the Lacandon, feeling outnumbered and outmatched, decided to retreat further into the jungle, which today bears their name. In their new home, the Lacandon found more than enough resources to not just survive but thrive during a time when other Maya peoples were being enslaved and forcibly converted to Catholicism.
Traditional Lacandon Maya ways of life
Traditionally, they practiced a form of polytheism (similar but not identical to that of their ancestors) centered around nature deities, particularly the rain god Chaac and the sun god Kinich Ahau. The Lacandon perform ceremonies in god houses, small thatched temples where they offer pom (copal incense), homemade balché (a ritual drink), and prayers to ensure balance between humans and the divine. Their cosmology is rich with myths, including the tale of the creation of the first men from clay — a story that binds them to their ancestors and the land. Historically, they practiced slash-and-burn agriculture, growing maize, beans, squash, and other crops. Hunting (using bows and blowguns) and gathering were also important.
Some sources claim that the Lacandon would occasionally make pilgrimages to grand classical Maya sites in their territory, like Bonampak or Yaxillán, but this fact is disputed. Some modern-day Lacandon have even gone as far as to say that ancient sites built by the Maya of the classical age should be off limits, as they bring nothing but bad luck.
The Lacandon speak Hach T’an, a Yucatec-Mayan language, though many now also speak Spanish. They are believed to be descendants of the Yucatec Maya, but their ranks likely also included people from other distinct ethnic groups. One reason to believe this is that many Lacandon men opt to grow full mustaches and beards, something that most Yucatec Maya people are not able to do.
Lacandon men are often easily distinguished from other Maya peoples because of their long white or grey tunics and long hair, while women wear embroidered dresses. However, these days, Lacandon men and women wear modern clothing, especially when venturing out of their jungle communities.
The 20th century
Large-scale change came for the Lacandon in the middle of the 20th century. Today, it is estimated that there are only about 500–1,000 Lacandon Maya, divided into two main groups: the Northern Lacandon (near Nahá and Metzabok) and the Southern Lacandon (near Lacanjá Chansayab). Unless you venture deep into the jungle, you are most likely to see Lacandon people in the town of Palenque or outside the archaeological site where they sell crafts and offer tours.
During the mid-20th century, small towns and farms began to pop up in Lacanadon territory, many of which began to build churches, which most Lacandon saw as a threat. However, like any people, the Lacandon are far from a monolith, and some even converted to Christianity willingly.
The Lacandon and the Zapatistsas
After the 1994 uprising, the EZLN, also known as the Zapatistas, established autonomous municipalities in Chiapas, some of which overlapped with Lacandon territory. Conflicts occasionally arose between pro-Zapatista communities and the Lacandon, many of whom opposed the Zapatistas and saw the EZLN as just another group moving into their territory.
However, the broader Indigenous struggle for autonomy resonated with some Lacandon, particularly younger generations critical of deforestation and state-backed development. After all, the EZLN’s demands for Indigenous self-determination and land reform indirectly addressed injustices faced by all native peoples in Chiapas, including the Lacandon.
The Lacandon today
Yet change is inevitable. Deforestation, tourism, and evangelical missionaries have altered the fabric of Lacandon society. Younger generations, lured by education and technology, sometimes drift from traditional ways, while ecotourism brings economic opportunity and arguably cultural dilution. Still, many Lacandon strive to preserve their heritage through sustainable agriculture, activism for land rights, or the quiet persistence of daily rituals.
Because of the geography of the Lacandon territory, which runs to the Usumacinta River, the Lacandon have in recent decades found themselves surrounded by organized crime groups involved in the smuggling of just about everything, including illicit substances and even people. Today, the Lacandon jungle remains a contested space between Zapatista governance, state-controlled zones, and conservation efforts.
Senior Editor Carlos Rosado van der Gracht is a Mexican expedition/Canadian photographer, adventure leader, and PhD candidate. Born in Mérida, Carlos holds multimedia, philosophy, and translation degrees from universities in Mexico, Canada and Norway.
