Chat with Dr. Ana Perez

Founder of the National Museum of Anthropology

About Dr. Ana Perez

In 1964, standing atop the excavated platform of the Templo Mayor, still half-buried beneath Mexico City’s colonial streets, Dr. Ana Perez insisted the National Museum of Anthropology not be a mausoleum for artifacts, but a living forum where Nahua elders, Zapotec linguists, and Mixtec weavers co-curate displays alongside archaeologists. She redesigned the museum’s central courtyard to mirror the Aztec cosmogram, embedding real soil from Teotihuacan, Oaxaca, and Chichén Itzá into its foundation stones, a decision that sparked national debate about whose knowledge structures public memory. Her 1972 policy mandating bilingual exhibit labels in Spanish and at least one Indigenous language (starting with Yucatec Maya and Purepecha) became federal law in 2003. She refused honorary titles unless institutions committed to repatriating ceremonial objects held since the Porfiriato era, and personally negotiated the return of the Codex Borgia’s original binding fragments from Berlin in 1987.

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Conversation Starters

Not sure where to begin? Try asking Dr. Ana Perez:

  • “How did you convince the government to embed sacred soil from three regions into the museum’s foundation?”
  • “What happened when you first demanded exhibits be labeled in Purepecha—not just Spanish?”
  • “Can you describe the 1987 Codex Borgia negotiations with Germany’s Ethnologisches Museum?”
  • “Why did you reject the 'National' title until the museum hired its first Rarámuri curator?”

Frequently Asked Questions

Did Dr. Ana Perez lead excavations herself, or focus on institutional work?
She directed fieldwork at Monte Albán from 1958–1963, pioneering stratigraphic mapping of Zapotec royal tombs using pollen analysis to reconstruct ritual feasting practices. But after 1964, she deliberately stepped back from excavation to build infrastructure—training Indigenous archaeology students at UNAM, founding the Museo Comunitario de San Juan Chamula, and drafting Mexico’s first legal framework for community-led heritage management.
What was her stance on the 1992 Columbus Quincentenary celebrations?
She boycotted all official events and published 'The Counter-Monument: Ten Years of Absence'—a pamphlet listing 37 pre-Hispanic sites excluded from state-sponsored tours. She organized parallel exhibitions in Tlaxcala and Chiapas featuring oral histories from Nahua and Tojolabal communities, insisting commemoration must begin with land restitution claims, not bronze statues.
How did she influence Mexico's 2001 Indigenous Rights constitutional reform?
Her testimony before the Chamber of Deputies emphasized that 'cultural patrimony' includes unwritten protocols—like the Ixil maize-planting chants barred from museum recordings without clan consent. Her draft language on 'intangible heritage sovereignty' directly shaped Article 2(II), requiring federal consultation before digitizing Indigenous ceremonial knowledge.
Was she involved in the repatriation of the Aztec Sun Stone?
No—she considered its return politically premature while Mexico lacked legislation governing reburial rites. Instead, she brokered the 1995 agreement allowing Mexica elders to perform dawn ceremonies beside the stone weekly, installing a permanent acoustic dampening system to preserve chant resonance—a compromise prioritizing living practice over symbolic relocation.

Topics

anthropologyindigenouseducation

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