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Mestizo

Mestizo ( ; fem. mestiza, literally 'mixed person') is a person of mixed European and Indigenous non-European ancestry in the former Spanish Empire. In certain regions such as Latin America, it may also refer to people who are culturally European even though their ancestors are Indigenous. The term was used as an ethno-racial exonym for mixed-race castas that evolved during the Spanish Empire. It was a formal label for individuals in official documents, such as censuses, parish registers, Inquisition trials, and others. Priests and royal officials might have classified persons as mestizos, but individuals also used the term in self-identification. With the Bourbon reforms and the independence of the Americas, the caste system disappeared and terms like "mestizo" fell in popularity.

The noun mestizaje, derived from the adjective mestizo, is a term for racial mixing that did not come into usage until the 20th century; it was not a colonial-era term. In the modern era, mestizaje is used by scholars such as Gloria Anzaldúa as a synonym for miscegenation, but with positive connotations.

In the modern era, particularly in Latin America, mestizo has become more of a cultural term, with the term indio being reserved exclusively for people who have maintained a separate Indigenous ethnic and cultural identity, language, tribal affiliation, community engagement, etc. In late 19th- and early 20th-century Peru, for instance, mestizaje denoted those peoples with evidence of Euro-indigenous ethno-racial "descent" and accessusually monetary access, but not alwaysto secondary educational institutions. Similarly, well before the 20th century, Euramerican "descent" did not necessarily denote Iberian American ancestry or solely Spanish American ancestry (distinct Portuguese administrative classification: mestiço), especially in Andean regions re-infrastructured by Euramerican "modernities" and buffeted by mining labor practices. This conception changed by the 1920s, especially after the national advancement and cultural economics of indigenismo.

To avoid confusion with the original usage of the term mestizo, mixed people started to be referred to collectively as castas. In some Latin American countries, such as Mexico, the concept of the Mestizo became central to the formation of a new independent identity that was neither wholly Spanish nor wholly Indigenous. The word mestizo acquired another meaning in the 1930 census, being used by the government to refer to all Mexicans who did not speak Indigenous languages regardless of ancestry. In 20th- and 21st-century Peru, the nationalization of Quechuan languages and Aymaran languages as "official languages of the State...wherever they predominate" has increasingly severed these languages from mestizaje as an exonym (and, in certain cases, indio), with indigenous languages tied to linguistic areas as well as topographical and geographical contexts. La sierra from the Altiplano to Huascarán, for instance, is more commonly connected to language families in both urban and rural vernacular.

During the colonial era of Mexico, the category Mestizo was used rather flexibly to register births in local parishes and its use did not follow any strict genealogical pattern. With Mexican independence, in academic circles created by the "mestizaje" or "Cosmic Race" ideology, scholars asserted that Mestizos are the result of the mixing of all the races. After the Mexican Revolution the government, in its attempts to create an unified Mexican identity with no racial distinctions, adopted and actively promoted the "mestizaje" ideology.

Etymology
The Spanish word mestizo is from Latin mixticius, meaning mixed. Its usage was documented as early as 1275, to refer to the offspring of an Egyptian/Afro Hamite and a Semite/Afro Asiatic. This term was first documented in English in 1582.

Cognates and related terms
Mestizo ( or ), mestiço ( or ), métis ( or ), mestís, Mischling , meticcio , mestiezen , mestee , and mixed (English) are all cognates of the Latin word mixticius.

The Portuguese cognate, mestiço, historically referred to any mixture of Portuguese and local populations in the Portuguese colonies. In colonial Brazil, most of the non-enslaved population was initially mestiço de indio, i.e. mixed Portuguese and Native Brazilian. There was no descent-based casta system, and children of upper-class Portuguese landlord males and enslaved females enjoyed privileges higher than those given to the lower classes, such as formal education. Such cases were not so common and the children of enslaved women tended not to be allowed to inherit property. This right of inheritance was generally given to children of free women, who tended to be legitimate offspring in cases of concubinage (this was a common practice in certain American Indian and African cultures). In the Portuguese-speaking world, the contemporary sense has been the closest to the historical usage from the Middle Ages. Because of important linguistic and historical differences, mestiço (mixed, mixed-ethnicity, miscegenation, etc.) is separated altogether from pardo (which refers to any kind of brown people) and caboclo (brown people originally of European–Indigenous American admixture, or assimilated Indigenous American). The term mestiços can also refer to fully African or East Asian in their full definition (thus not brown). One does not need to be a mestiço to be classified as pardo or caboclo.

In Brazil specifically, at least in modern times, all non-Indigenous people are considered to be a single ethnicity (os brasileiros. Lines between ethnic groups are historically fluid); since the earliest years of the Brazilian colony, the mestiço group has been the most numerous among the free people. As explained above, the concept of mestiço should not be confused with mestizo as used in either the Spanish-speaking world or the English-speaking one. It does not relate to being of American Indian ancestry, and is not used interchangeably with pardo, literally "brown people." (There are mestiços among all major groups of the country: Indigenous, Asian, pardo, and African, and they likely constitute the majority in the three latter groups.)

In English-speaking Canada, Canadian Métis (capitalized), as a loanword from French, refers to persons of mixed French or European and Indigenous ancestry, who were part of a particular ethnic group. French-speaking Canadians, when using the word métis, are referring to Canadian Métis ethnicity, and all persons of mixed Indigenous and European ancestry. Many were involved in the fur trade with Canadian First Nations peoples (especially Cree and Anishinaabeg). Over generations, they developed a separate culture of hunters and trappers, and were concentrated in the Red River Valley and speak the Michif language.

Mestizo as a colonial-era category
In the Spanish colonial period, the Spanish developed a complex set of racial terms and ways to describe difference. Although this has been conceived of as a "system," and often called the sistema de castas or sociedad de castas, archival research shows that racial labels were not fixed throughout a person's life. Artwork created mainly in eighteenth-century Mexico, "casta paintings," show groupings of racial types in hierarchical order, which has influenced the way that modern scholars have conceived of social difference in Spanish America.

During the initial period of colonization of the Americas by the Spanish, there were three chief categories of ethnicities: Spaniard (español), American Indian (indio), and African (negro). Throughout the territories of the Spanish Empire in the Americas, ways of differentiating individuals in a racial hierarchy, often called in the modern era the sistema de castas or the sociedad de castas, developed where society was divided based on color, calidad (status), and other factors.

The main divisions were as follows:
 * 1) Español (fem. española), i.e. Spaniard – person of Spanish ancestry; a blanket term, subdivided into Peninsulares and Criollos
 * 2) *Peninsular – a person of Spanish descent born in Spain who later settled in the Americas;
 * 3) * Criollo (fem. criolla) – a person of Spanish descent born in the Americas;
 * 4) Castizo (fem. castiza) – a person with primarily Spanish and some American Indian ancestry born into a mixed family.
 * 5) Mestizo (fem. mestiza) – a person of extended mixed Spanish and American Indian ancestry;
 * 6) Indio (fem. india) – a person of pure American Indian ancestry;
 * 7) Pardo (fem. parda) – a person of mixed Spanish, Amerindian and African ancestry; sometimes a polite term for a black person;
 * 8) Mulato (fem. mulata) – a person of mixed Spanish and African ancestry;
 * 9) Zambo – a person of mixed African and American Indian ancestry;
 * 10) Negro (fem. negra) – a person of African descent, primarily former enslaved Africans and their descendants.

In theory, and as depicted in some eighteenth-century Mexican casta paintings, the offspring of a castizo/a [mixed Spanish - Mestizo] and an Español/a could be considered Español/a, or "returned" to that status.

Racial labels in a set of eighteenth-century Mexican casta paintings by Miguel Cabrera:
 * De Español e India, nace Mestiza
 * De Español y Mestiza, nace Castiza
 * De Castizo y Española, nace Española
 * De Español y Negra, nace Mulata
 * De Español y Mulata, nace Morisca
 * De Español y Morisca, nace Albino
 * De Español y Albina, nace Torna atrás
 * De Español y Torna atrás, "Tente en el ayre"
 * De Negro y India, Chino Cambuja
 * De Chino Cambujo y India, Loba
 * De Lobo y India, Albarazado
 * De Albarazado y Mestiza, Barcino
 * De Indio y Barcina, Zambaiga
 * De Castizo y Mestiza, Chamizo
 * Indios Gentiles (Barbarian Meco Indians)

In the early colonial period, the children of Spaniards and American Indians were raised either in the Hispanic world, if the father recognized the offspring as his natural child; or the child was raised in the Indigenous world of the mother if he did not. As early as 1533, Charles V mandated the high court (Audiencia) to take the children of Spanish men and Indigenous women from their mothers and educate them in the Spanish sphere. This mixed group born out of Christian wedlock increased in numbers, generally living in their mother's Indigenous communities.

Mestizos were the first group in the colonial era to be designated as a separate category from the Spanish (Españoles) and enslaved African blacks (Negros) and were included in the designation of "vagabonds" (vagabundos) in 1543 in Mexico. Although Mestizos were often classified as castas, they had a higher standing than any mixed-race person since they did not have to pay tribute, the men could be ordained as priests, and they could be licensed to carry weapons, in contrast to negros, mulattoes, and other castas. Unlike Blacks and mulattoes, Mestizos had no African ancestors. Intermarriage between Españoles and Mestizos resulted in offspring designated Castizos ("three-quarters white"), and the marriage of a castizo/a to an Español/a resulted in the restoration of Español/a status to the offspring. Don Alonso O’Crouley observed in Mexico (1774), "If the mixed-blood is the offspring of a Spaniard and an Indian, the stigma [of race mixture] disappears at the third step in descent because it is held as systematic that a Spaniard and an Indian produce a mestizo; a mestizo and a Spaniard, a castizo; and a castizo and a Spaniard, a Spaniard. The admixture of Indian blood should not indeed be regarded as a blemish, since the provisions of law give the Indian all that he could wish for, and Philip II granted to mestizos the privilege of becoming priests. On this consideration is based the common estimation of descent from a union of Indian and European or creole Spaniard." O’Crouley states that the same process of restoration of racial purity does not occur over generations for European-African offspring marrying whites. "From the union of a Spaniard and a Negro the mixed-blood retains the stigma for generations without losing the original quality of a mulato."

The Spanish colonial regime divided groups into two basic legal categories, the Republic of Indians (República de Indios) and the Republic of Spaniards (República de Españoles) comprised the Spanish (Españoles) and all other non-Native peoples. Indians were free vassals of the crown, whose commoners paid tribute while Indigenous elites were considered nobles and tribute exempt, as were Mestizos. Indians were nominally protected by the crown, with non-Indians (Mestizos, blacks, and mulattoes) forbidden to live in Indigenous communities. Mestizos and Indians in Mexico habitually held each other in mutual antipathy. This was particularly the case with commoner American Indians against Mestizos, some of whom infiltrated their communities and became part of the ruling elite. Spanish authorities turned a blind eye to the Mestizos' presence, since they collected commoners' tribute for the crown and came to hold offices. They were useful intermediaries for the colonial state between the Republic of Spaniards and the Republic of Indians.

A person's legal racial classification in colonial Spanish America was closely tied to social status, wealth, culture, and language use. Wealthy people paid to change or obscure their actual ancestry. Many Indigenous people left their traditional villages and sought to be counted as Mestizos to avoid tribute payments to the Spanish. Many Indigenous people, and sometimes those with partial African descent, were classified as Mestizo if they spoke Spanish and lived as Mestizos.

In colonial Venezuela, pardo was more commonly used instead of mestizo. Pardo means being mixed without specifying which mixture; it was used to describe anyone born in the Americas whose ancestry was a mixture of European, Indigenous American, and African.

When the First Mexican Republic was established in 1824, legal racial categories ceased to exist. The production of casta paintings in New Spain ceased at the same juncture, after almost a century as a genre.

Because the term had taken on a myriad of meanings, the designation "Mestizo" was actively removed from census counts in Mexico and is no longer in official nor governmental use.

Mexico
Around 50–90% of Mexicans can be classified as "mestizos", meaning in modern Mexican usage that they identify fully neither with any European heritage nor with an Indigenous ethnic group, but rather identify as having cultural traits incorporating both European and Indigenous elements. In Mexico, mestizo has become a blanket term that not only refers to mixed Mexicans but includes all Mexican citizens who do not speak Indigenous languages

Sometimes, particularly outside of Mexico, the word "mestizo" is used with the meaning of Mexican persons with mixed Indigenous and European blood. This usage does not conform to the Mexican social reality where a person of pure Indigenous ancestry would be considered mestizo either by rejecting his Indigenous culture or by not speaking an Indigenous language, and a person with none or very low Indigenous ancestry would be considered Indigenous either by speaking an Indigenous language or by identifying with a particular Indigenous cultural heritage. In the Yucatán Peninsula, the word mestizo has a different meaning to the one used in the rest of Mexico, being used to refer to the Maya-speaking populations living in traditional communities, because during the Caste War of Yucatán of the late 19th century those Maya who did not join the rebellion were classified as mestizos. In Chiapas, the term Ladino is used instead of Mestizo.

Due to the extensiveness of the modern definition of mestizo, various publications offer different estimations of this group, some try to use a biological, racial perspective and calculate the mestizo population in contemporary Mexico as being around a half and two-thirds of the population, while others use the culture-based definition, and estimate the percentage of mestizos as high as 90% of the Mexican population, several others mix-up both due lack of knowledge in regards to the modern definition and assert that mixed ethnicity Mexicans are as much as 93% of Mexico's population. Paradoxically to its wide definition, the word mestizo has long been dropped off popular Mexican vocabulary, with the word sometimes having pejorative connotations, which further complicates attempts to quantify mestizos via self-identification.

While for most of its history the concept of mestizo and mestizaje has been lauded by Mexico's intellectual circles, in recent times the concept has been a target of criticism, with its detractors claiming that it delegitimizes the importance of ethnicity in Mexico under the idea of "(racism) not existing here (in Mexico), as everybody is mestizo." Anthropologist Federico Navarrete concludes that reintroducing racial classification, and accepting itself as a multicultural country, as opposed to a monolithic mestizo country, would bring benefits to Mexican society as a whole.

Genetic studies
A 2012 study published by the Journal of Human Genetics found that the Y-chromosome (paternal) ancestry of the average Mexican mestizo was predominantly European (64.9%), followed by Indigenous American (30.8%), and African (4.2%). The European ancestry was more prevalent in the north and west (66.7–95%) and Indigenous American ancestry increased in the centre and south-east (37–50%), the African ancestry was low and relatively homogeneous (0–8.8%). The states that participated in this study were Aguascalientes, Chiapas, Chihuahua, Durango, Guerrero, Jalisco, Oaxaca, Sinaloa, Veracruz and Yucatán.

A study of 104 mestizos from Sonora, Yucatán, Guerrero, Zacatecas, Veracruz, and Guanajuato by Mexico's National Institute of Genomic Medicine, reported that mestizo Mexicans are 58.96% European, 31.05% Indigenous American, and 10.03% African. Sonora shows the highest European contribution (70.63%) and Guerrero the lowest (51.98%) which also has the highest Indigenous American contribution (37.17%). African contribution ranges from 2.8% in Sonora to 11.13% in Veracruz. 80% of the Mexican population was classed as mestizo (defined as "being racially mixed in some degree").

In May 2009, the same institution (Mexico's National Institute of Genomic Medicine) issued a report on a genomic study of 300 mestizos from those same states. The study found that the mestizo population of these Mexican states were on average 55% of Indigenous ancestry followed by 41.8% of European, 1.8% of African, and 1.2% of East Asian ancestry. The study also noted that whereas mestizo individuals from the southern state of Guerrero showed on average 66% of Indigenous ancestry, those from the northern state of Sonora displayed about 61.6% European ancestry. The study found that there was an increase in Indigenous ancestry as one traveled towards to the Southern states in Mexico, while the Indigenous ancestry declined as one traveled to the Northern states in the country, such as Sonora.

Central America
The Ladino people are a mix of Mestizo or Hispanicized peoples in Latin America, principally in Central America. The demonym Ladino is a Spanish word that derives from Latino. Ladino is an exonym dating to the colonial era to refer to those Spanish-speakers who were not colonial elites (Peninsulares and Criollos), or Indigenous peoples.

Costa Rica

most Costa Ricans are primarily of Spanish or mestizo ancestry with minorities of German, Italian, Jamaican, and Greek ancestry.

European migrants used Costa Rica to get across the isthmus of Central America as well to reach the U.S. West Coast (California) in the late 19th century and until the 1910s (before the Panama Canal opened). Other ethnic groups known to live in Costa Rica include Nicaraguan, Colombians, Venezuelans, Peruvian, Brazilians, Portuguese, Palestinians, Caribbeans, Turks, Armenians, and Georgians.

Many of the first Spanish colonists in Costa Rica may have been Jewish converts to Christianity who were expelled from Spain in 1492 and fled to colonial backwaters to avoid the Inquisition. The first sizable group of self-identified Jews immigrated from Poland, beginning in 1929. From the 1930s to the early 1950s, journalistic and official antisemitic campaigns fueled harassment of Jews; however, by the 1950s and 1960s, the immigrants won greater acceptance. Most of the 3,500 Costa Rican Jews today are not highly observant, but they remain largely endogamous.

Costa Rica has four small minority groups: Mulattos, Afro, Indigenous Costa Ricas, and Asians. About 8% of the population is of African descent or mulatto (mix of European and African) who are called Afro-Costa Ricans, English-speaking descendants of 19th century Afro-Jamaican immigrant workers.

By the late 20th century, allusions in textbooks and political discourse to "whiteness," or to Spain as the "mother country" of all Costa Ricans, were diminishing, replaced with a recognition of the multiplicity of peoples that make up the nation.

El Salvador

In Central America, intermarriage by European men with Indigenous women, typically of Lenca, Cacaopera and Pipil backgrounds in what is now El Salvador happened almost immediately after the arrival of the Spaniards led by Pedro de Alvarado. Other Indigenous groups in the country such as Maya Poqomam people, Maya Ch'orti' people, Alaguilac, Xinca people, Mixe and Mangue language people became culturally extinct due to the mestizo process or diseases brought by the Spaniards. Mestizo culture quickly became the most successful and dominant culture in El Salvador. The majority of Salvadorans in modern El Salvador identify themselves as 86.3% Mestizo roots.

Historical evidence and census supports the explanation of "strong sexual asymmetry", as a result of a strong bias favoring children born to European man and Indigenous women, and to the important Indigenous male mortality during the conquest. The genetics thus suggests the Native men were sharply reduced in numbers due to the war and disease. Large numbers of Spaniard men settled in the region and married or forced themselves with the local women. The Natives were forced to adopt Spanish names, language, and religion, and in this way, the Lencas and Pipil women and children were Hispanicized. This has made El Salvador one of the worlds most highly mixed race nations.

In 1932, ruthless dictator Maximiliano Hernández Martínez was responsible for La Matanza ("The Slaughter"), known as the 1932 Salvadoran peasant massacre in which the Indigenous people were murdered in an effort to wipe out the Indigenous people in El Salvador during the 1932 Salvadoran peasant uprising. Indigenous peoples, mostly of Lenca, Cacaopera, and Pipil descent are still present in El Salvador in several communities, conserving their languages, customs, and traditions.

There is a significant Arab population (of about 100,000), mostly from Palestine (especially from the area of Bethlehem), but also from Lebanon. Salvadorans of Palestinian descent numbered around 70,000 individuals, while Salvadorans of Lebanese descent is around 27,000. There is also a small community of Jews who came to El Salvador from France, Germany, Morocco, Tunisia, and Turkey. Many of these Arab groups naturally mixed and contributed into the modern Salvadoran Mestizo population.

Pardo is the term that was used in colonial El Salvador to describe a person of tri-racial or Indigenous, European, and African descent. El Salvador is the only country in Central America that does not have a significant African population due to many factors including El Salvador not having a Caribbean coast, and because of president Maximiliano Hernández Martínez, who passed racial laws to keep people of African descent and others out of El Salvador, though Salvadorans with African ancestry, called Pardos, were already present in El Salvador, the majority are tri-racial Pardo Salvadorans who largely cluster with the Mestizo population. They have been mixed into and were naturally bred out by the general Mestizo population, which is a combination of a Mestizo majority and the minority of Pardo people, both of whom are racially mixed populations. A total of only 10,000 enslaved Africans were brought to El Salvador over the span of 75 years, starting around 1548, about 25 years after El Salvador's colonization. The enslaved Africans that were brought to El Salvador during the colonial times, eventually came to mix and merged into the much larger and vaster Mestizo mixed European Spanish/Native Indigenous population creating Pardo or Afromestizos who cluster with Mestizo people, contributing into the modern day Mestizo population in El Salvador, thus, there remains no significant extremes of African physiognomy among Salvadorans like there is in the other countries of Central America.

Today, many Salvadorans identify themselves as being culturally part of the majority Salvadoran mestizo population, even if they are racially European (especially Mediterranean), as well as Indigenous people in El Salvador who do not speak Indigenous languages nor have an Indigenous culture, and tri-racial/pardo Salvadorans or Arab Salvadorans.

Guatemala
The Ladino population in Guatemala is officially recognized as a distinct ethnic group, and the Ministry of Education of Guatemala uses the following definition: "'The Ladino population has been characterized as a heterogeneous population which expresses itself in the Spanish language as a maternal language, which possesses specific cultural traits of Hispanic origin mixed with Indigenous cultural elements, and dresses in a style commonly considered as western.'"

Argentina and Uruguay
Initially colonial Argentina and Uruguay had a predominantly mestizo population like the rest of the Spanish colonies, but due to a flood of European migration in the 19th century and the repeated intermarriage with Europeans, the mestizo population became a so-called Castizo population. With more Europeans arriving in the early 20th century, the majority of these immigrants coming from Italy and Spain, the face of Argentina and Uruguay has overwhelmingly become European in culture and tradition. Because of this, the term Mestizo has fallen into disuse. Nevertheless, the cultural practice of the region is commonly centred on the figure of the Gaucho, which intrinsically mixes European and native traditions.

Argentine Northwest still has a predominantly mestizo population, especially in the provinces of Jujuy, Salta, Tucumán, Santiago del Estero, Catamarca and La Rioja.

Chile
In Chile, from the time the Spanish soldiers with Pedro de Valdivia entered northern Chile, a process of 'mestizaje' began where Spaniards began to intermarry and reproduce with the local bellicose Mapuche population of Indigenous Chileans to produce an overwhelmingly mestizo population during the first generation in all of the cities they founded. In Southern Chile, the Mapuche, were one of the only Indigenous tribes in the Americas that were in continuous conflict with the Spanish Empire and did not submit to a European power. But because Southern Chile was settled by German settlers in 1848, many mestizos include descendants of Mapuche and German settlers.

A public health book from the University of Chile states that 60% of the population is of only European origin; mestizos are estimated to amount to a total of 35%, while Indigenous peoples comprise the remaining 5%. A genetic study by the same university showed that the average Chilean's genes in the Mestizo segment are 60% European and 40% Indigenous American.

As Easter Island is a territory of Chile and the native settlers are Rapa Nui, descendants of intermarriages of European Chileans (mostly Spanish) and Rapa Nui are even considered by Chilean law as mestizos.

Colombia
Colombia whose land was named after explorer Christopher Columbus is the product of the interacting and mixing of the European conquistadors and colonist with the different Amerindian peoples of Colombia. With the arrival of Europeans came the arrival of the enslaved Africans, whose cultural element was mostly introduced into the coastal areas of Colombia. To this day, Afro-Colombians form a majority in several coastal regions of the country.

Over time Colombia has become a primarily Mestizo country due to limited immigration from Europe in the 19th and 20th centuries, with the minorities being: the mulattoes and pardos, both mixed race groups of significant partial African ancestry who live primarily in coastal regions among other Afro-Colombians; and pockets of Amerindians living around the rural areas and the Amazonian Basin regions of the country.

Estimates of the Mestizo or Mixed population in Colombia vary, as Colombia's national census does not distinguish between White and Mestizo Colombians. According to the 2018 census, the Mestizo and White population combined make up approximately 87% of the Colombian population, while an estimated 50-60% of Colombians are Mestizo or mixed race. A study by Rojas et al reported an average of 47% Amerindian, 42% European, and 11% African. A genetic study conducted by Criollo at el estimates that the average admixture for Mestizo Colombians is 50.8% European, 40.7% Amerindian, and 8.5% African ancestry, however this varies significantly across region.

Ecuador
During the colonial era, the majority of Ecuadorians were Amerindians and the minorities were the Spanish conquistadors, who came with Francisco Pizarro and Sebastián de Belalcázar. With the passage of time these Spanish conquerors and succeeding Spanish colonists sired offspring, largely nonconsensually, with the local Amerindian population, since Spanish immigration did not initially include many European females to the colonies. In a couple of generations a predominantly Mestizo population emerged in Ecuador with a drastically declining Amerindian population due to European diseases and wars.

Afro-Ecuadorians, (including zambos and mulattoes), are a significant minority in the country, and can be found mostly in the Esmeraldas Province and in the Valle del Chota of the Imbabura Province. They form a majority in both of those regions. There are also small communities of Afro-Ecuadorians living along the coastal areas outside of the Esmeraldas province. However, significant numbers of Afro-Ecuadorians can be found in the countries' largest cities of Guayaquil and Quito, where they have been migrating to from their ancestral regions in search of better opportunities.

Mestizos are the largest of all the ethnic groups, and comprise 70% of the current population. The next 30% of the population is comprised by four ethnic groups with about 7.5% each, the Montubio (a term for Mestizos from the inland countryside of coastal Ecuador - who are culturally distinct from Mestizos from the rest of the country), Afro-Ecuadorian, Amerindians, and Europeans.

Paraguay
During the reign of José Gaspar Rodríguez de Francia, the first consul of Paraguay from 1811 to 1840, he imposed a law that no Spaniard may intermarry with another Spaniard, and that they may only wed mestizos or Amerindians. This was introduced to eliminate any sense of racial superiority, and also to end the predominantly Spanish influence in Paraguay. De Francia himself was not a Mestizo (although his paternal grandfather was Afro-Brazilian), but feared that racial superiority would create class division which would threaten his absolute rule.

As a result of this, today 90% of Paraguay's population is mestizo, and the main language is the native Guaraní, spoken by 60% of the population as a first language, with Spanish spoken as a first language by 40% of the population, and fluently spoken by 75%, making Paraguay one of the most bilingual countries in the world. After the tremendous decline of male population as a result of the War of the Triple Alliance, European male worker émigrés mixed with the female Mestizo population to create a middle-class of largely Mestizo background.

Peru

According to Alberto Flores Galindo, "By the 1940 census, the last that utilized racial categories, Mestizos were grouped with white, and the two constituted more than 53% of the population. Mestizos likely outnumbered Indians and were the largest population group."

Venezuela
Mestizos are the majority in Venezuela, accounting for 51.6% of the country's population. According to D'Ambrosio 57.1% of Mestizos have mostly European characteristics, 28.5% have mostly African characteristics and 14.2% have mostly Amerindian characteristics.

Guam and Northern Mariana Islands
In Guam and Northern Mariana Islands, which were administered from the Philippines under the Spanish East Indies, the term mestizo referred to people of mixed Chamorro (indio) or Filipino and Spanish ancestry. In the administrative racial hierarchy, they were ranked below the full-blooded Spaniards (peninsulares and criollos), but ranked higher than full-blooded Indigenous Filipinos and Chamorro. The term indio originally applied to both Filipinos and Indigenous Chamorro, but they were later separately designated in Spanish censuses in Guam. Like in the Philippines, this caste system was legally mandated and determined what taxes a person must pay. Both full-blooded Spaniards and mestizos were exempt from paying tribute as specified in the Laws of the Indies. In modern Guam, the Chamorro term mestisu (feminine mestisa) refers to a person of mixed Chamorro and any foreign ancestry. It can be heritage-specific, such as mestisan CHamoru yan Tagalu ("female of mixed Chamorro and Filipino descent") or mestison CHamoru yan Amerikanu ("male of mixed Chamorro and White American descent").

Philippines

In the Philippines, the term mestizo was used to refer to a person with mixed native (indio) and either Spanish or Chinese ancestry during the Spanish colonial period (1565–1898). It was a legal classification and played an important part in the colonial taxation system as well as social status. The term most commonly applied to mestizos de español ("Spanish mestizos"), most of whom were descendants of intermarriage between Spanish settlers and the pre-colonial ruling families (caciques). They were part of the land-owning aristocratic class known as the Principalia. Like people of full Spanish ancestry (blanco, the peninsulares and insulares), mestizos de español were not required to pay the "tribute" (a personal tax) levied on natives specified in the Laws of the Indies. The mestizo classification was also applied to people of mixed native and Chinese ancestry who converted to Catholicism, of which there was a much larger population. They were differentiated from the Spanish mestizos as mestizos de sangley ("Chinese mestizos"), most of whom were merchants and traders. They paid about twice the amount of taxes than natives, but less taxes than someone of full Chinese ancestry (the sangleyes). Both mestizos de español and mestizos de sangley were often from wealthy families and thus part of the educated class in the late 19th century (the ilustrados). Along with children from wealthy native families, they played a prominent part in the Propaganda Movement (1880-1895), which called for reforms in the colonial government of the Philippines. Mestizos were a key demographic in the development of Filipino nationalism. During the 1700s, mixed Spanish Filipino Mestizos formed about 5% of the total tribute paying population  whereas mixed Chinese Filipino Mestizos formed 20% of the population. During the American occupation of the Philippines (1898–1946), the term expanded to include people of mixed native and American ancestry. In the modern Philippines, the Tagalog term mestiso (feminine mestisa) refers to anyone who has the fair-skinned appearance of mixed native and European ancestry, often used as a compliment. It is commonly shortened to "tisoy" (feminine "tisay") in colloquial usage. Mestizo is also considered one of the archetypal beauty standards in the Philippines, the others being moreno (brown-skinned native appearance) and chinito (lighter-skinned East Asian appearance).

United States

In the United States, a number of Latino Americans of Mexican or Central American or South American descent have family histories bound to categories such as mestizaje. The term mestizo is not used for official purposes, with Mexican Americans being classed in roughly equal proportions as "white" or "some other ethnicity".

A 2015 report by the Pew Research Center showed that "When asked if they identify as "mestizo," "mulatto" or some other mixed-race combination, one-third of U.S. Hispanics say they do". These were more likely to be U.S. born, non-Mexican, and have a higher education attainment than those who do not so identify.

Mestizaje in Latin America

Mestizaje is a term that came into usage in twentieth-century Latin America for racial mixing, not a colonial-era term. In the modern era, it is used to denote the positive unity of race mixtures in modern Latin America. This ideological stance is in contrast to the term miscegenation, which usually has negative connotations. The main ideological advocate of mestizaje was José Vasconcelos (1882–1959), the Mexican Minister of Education in the 1920s. The term was in circulation in Mexico in the late nineteenth century, along with similar terms, cruzamiento ("crossing") and mestización (process of "mestizo-izing"). In Spanish America, the colonial-era system of castas sought to differentiate between individuals and groups on the basis of a hierarchical classification by ancestry, skin color, and status (calidad), giving separate labels to the perceived categorical differences and privileging whiteness. In contrast, the idea of modern mestizaje is the positive unity of a nation's citizenry based on racial mixture. "Mestizaje placed greater emphasis [than the casta system] on commonality and hybridity to engineer order and unity... [it] operated within the context of the nation-state and sought to derive meaning from Latin America's own internal experiences rather than the dictates and necessities of empire... ultimately [it] embraced racial mixture."

In post-revolution Mexico
At independence in Mexico, the casta classifications were abolished, but discrimination based on skin color and socioeconomic status continued. Liberal intellectuals grappled with the "Indian Problem", that is, the Amerindians' lack of cultural assimilation to Mexican national life as citizens of the nation, rather than members of their Indigenous communities. Urban elites spurned mixed-race urban plebeians and Amerindians along with their traditional popular culture. In the late nineteenth century during the rule of Porfirio Díaz, elites sought to be, act, and look like modern Europeans, that is, different from the majority of the Mexican population. Díaz was mixed-race himself, but powdered his dark skin to hide his Mixtec Indigenous ancestry. At the end of the nineteenth century, however, as social and economic tensions increased in Mexico, two major works by Mexican intellectuals sought to rehabilitate the assessment of the mestizo. Díaz's Minister of Education, Justo Sierra published The Political Evolution of the Mexican People (1902), which situated Mexican identity in the mixing of European whites and Amerindians. Mexicans are "the sons of two peoples, of two races. [This fact] dominates our whole history; to this we owe our soul." Intellectual Andrés Molina Enríquez also took a revisionist stance on Mestizos in his work Los grandes problemas nacionales (The Great National Problems) (1909).

The Mexican state after the Mexican Revolution (1910–20) embraced the ideology of mestizaje as a nation-building tool, aimed at integrating Amerindians culturally and politically in the construction of national identity. As such it has meant a systematic effort to eliminate Indigenous culture, in the name of integrating them into a supposedly inclusive mestizo identity. For Afro-Mexicans, the ideology has denied their historical contributions to Mexico and their current place in Mexican political life. Mexican politicians and reformers such as José Vasconcelos and Manuel Gamio were instrumental in building a Mexican national identity on the concept of "mestizaje" (the process of ethnic homogenization).

Cultural policies in early post-revolutionary Mexico were paternalistic towards the Indigenous people, with efforts designed to "help" Indigenous peoples achieve the same level of progress as the mestizo society, eventually assimilating Indigenous peoples completely to mainstream Mexican culture, working toward the goal of eventually solving the "Indian problem" by transforming Indigenous communities into mestizo communities.

In recent years, Mestizos' sole claim to Mexican national identity has begun to erode, at least rhetorically." A constitutional changes to Article 4 that now says that the "Mexican Nation has a pluricultural composition, originally based on its Indigenous peoples. The law will protect and promote the development of their languages, cultures, uses, customs, resources, and specific forms of social organization and will guarantee their members effective access to the jurisdiction of the State."

Elsewhere in Latin America
There has been considerable academic work on race and race mixture in various parts of Latin America in recent years. Including South America; Venezuela Brazil, Peru and Colombia.

Mestizos migrating to Europe
Martín Cortés, son of the Spanish conquistador Hernán Cortés and of the Nahuatl–Maya Indigenous Mexican interpreter Malinche, was one of the first documented mestizos to arrive in Spain. His first trip occurred in 1528, when he accompanied his father who sought to have him legitimized by Pope Clement VII, the Pope of Rome from 1523 to 1534.

There is also verified evidence of the grandchildren of Moctezuma II, Aztec emperor, whose royal descent the Spanish Crown acknowledged, willingly having set foot on European soil. Among these descendants are the Counts of Miravalle, and the Dukes of Moctezuma de Tultengo, who became part of the Spanish peerage and left many descendants in Europe. The Counts of Miravalle, residing in Andalucía, Spain, demanded in 2003 that the government of Mexico recommence payment of the so-called "Moctezuma pensions" it had cancelled in 1934.

The mestizo historian Inca Garcilaso de la Vega, son of Spanish conquistador Sebastián Garcilaso de la Vega and of the Inca princess Isabel Chimpo Oclloun arrived in Spain from Peru. He lived in the town of Montilla, Andalucía, where he died in 1616.

title: Mestizo


text:
Talk:Mestizo

Issue with the pronounciation provided
The pronuncation provided is in Peninsular Spanish, but I believe it should be in Latin American Spanish, or at the very least include both. That is, the /θ/ should be a /s/. That would make more sense to me, as a mestizo myself I believe the pronountiation offered should be the one used by the people who use it to describe themselves. — Preceding unsigned comment added by 2001:8003:A897:6D00:CD90:69BD:6951:41E1 (talk) 05:16, 13 September 2022 (UTC)

Comment
Please check out the archives of discussion for any contentious points. -Uyvsdi (talk) 23:54, 13 July 2011 (UTC)Uyvsdi

Mestico should not be included in this article
I feel that mestico should not be included in this article mestizo due to the fact that it is a Portuguese word that does not have the same meaning as mestizo which is a Spanish word. The Portuguese equivalent of the Spanish word Mestizo is non other than the Portuguese word Mameluco The word Mameluco is a term of Portuguese origin describing the first generation offspring of a European and an Amerindian. Mestico is not the same as Mameluco.
 * I agree with the writer of the above, unsigned, undated post. Mestizo and Mestiço are different. There is already a signpost to readers looking for information on Mestiços in the Portuguese world. Including the lengthy text on that in this article is confusing and makes the article overly long. I think it should be deleted Amuseclio (talk) 23:32, 22 August 2019 (UTC) Amuseclio

Chile isn't a country with a Mestizo majority?
Apparently according to the map in this page Chile is neither a mestizo nor indigenous majorital country. I'm not sure the queality these stadistics may have, as I dont posses an exact approximate, but if you ask a non-fasist or travelled Chilean he will tell you that Chile is a mestizo country. Unlike Argentina, Chile had a massive mestizaje process, as they ad both a substancial amount of native americans and married them, instead of killing them like in Argentina. Moreover, I'm also aware that Argentina recieved a much larger european inmigration both by number and percentage; in contrast to Chile where the popultion descendant of european migrants accounts for some 20-30%. I'm not sure how good the wikipedia article for chilean inmigration is, but it accoutns the population with european descent as a 17%. Then again, why is Chile counted as a non-mestizo country? By comparison, chile cant be put on the same level of Argentina when It comes to mestizos, Chile is much more similar to the rest of Latin America. — Preceding unsigned comment added by 186.136.100.173 (talk) 01:52, 2 January 2013 (UTC) True Chile is a country with a large mestizo population but there is also a part of the total population with a notorious european ancestry specially basque, german, italian and french that had not mixed at all with the rest of the population. This is true specially in the center and the south. This part of the population dominates important aspects of the political and social life of the country. The mestizo population also has less indian blood than in other countries of Latin America. Because the chileans of european descent are mostly in a good economic and social position and the mestizos mostly in a modest economic and social position and since most "non-fascists" belong to the poor or mestizo class and since this poor class has recently improved its status but still resents this elite they like to claim that their ethnic group is the overwhemly predominant group. I am chilean and lived 14 years there and iv my personal experience there I saw a lot of mestizos (although not so mestizos) but also a lot of white people. — Preceding unsigned comment added by 64.131.175.122 (talk) 05:46, 27 July 2013 (UTC)

Regarding the image of mestizos in a concert
I want to include the image in the article because it represents how variated mestizos can be nowadays, i really don't see nothing wrong with it and a real life image about the topic in question is always a must in wikipedia. If anybody that disagrees with me is free to coment here and tell me why. Angelicality (talk) 03:36, 1 June 2013 (UTC)

Hi I'm theryx and although the user Angelicality continue advocating a particular point of view about the image, I respectfully say that I am in total disagreement with the user Angelicality. The people from Colombia appears in the image but the image doesn't say the ethnicity of these people for this reason is more appropriate to use images of people who know certainly that they are mestizos. --Theryx7 (talk) 02:24, 3 June 2013 (UTC)
 * It's not a good idea to use single images, because the article is not large enough to support the prescence of multiple images (we need many, because not all mestizos look the same). We've discussed the in-image statement varius times before, now tell me, what do you think the people in the pic looks like? Angelicality (talk) 03:52, 4 June 2013 (UTC)

It is true that the mestizos can be very different but the reality is that the people that appears in the image are from Colombia but the image does not describe the ethnicity of the people, Colombia is one of the most ethnically diverse countries of Latin America, therefore it is wrong to think that a group of Colombians are all mestizos. It is a serious mistake, the right thing is to use images of people who know that they are mestizo, 3 photos of famous mestizos from different parts of the world with a correct adjustment of size will allow that images are correctly positioned within the article. --Theryx7 (talk) 00:03, 10 June 2013 (UTC)

 * As of now I've spend nearly one week looking up articles of famous people from latin america, mainly Colombia and Mexico, however, in none of these articles the ethnicy of the people is explicitaly stated, so i believe we will have the same problem bringing up images of famous persons. For such, the image of the concert in Colombia stills the best option, because, to put 4-6 images in the "modern day usage" section is plain impossible. Angelicality (talk) 01:23, 17 June 2013 (UTC)

It is not impossible to find famous people who are mestizo, moreover it has no sense in the article add an image that does not specify the ethnicity of that group of Colombians, the reality is that it makes no sense adding such images, as you yourself said if you do not know the true ethnicity of a famous person then no sense say that a group of Colombians are mestizos when actually you do not know the true ethnicity of these people.

Colombia is one of the most ethnically diverse countries of Latin America. --Theryx7 (talk) 04:34, 26 June 2013 (UTC)

The chile section: "mate with"???
"a process of 'mestizaje' began where white Spaniards began to mate with the local bellicose Araucanian population of Amerindians" - "mate with"? Seriously? We're not talking about animals here. Honestly not sure whether to change it to raped or had sex with, I don't know enough about it to say what a better term would be. Tombomp (talk/contribs) 15:05, 16 September 2013 (UTC)
 * I agree. Intermarry would be the correct term.User:Maunus ·ʍaunus·snunɐw· 21:14, 16 September 2013 (UTC)

took 7 years but i did it.

There should be a Disclaimer on the Genetic studies section
There should be a disclaimer since the statistics shown here is not true for all Mexican individuals. My parents consider themselves "mestizos" I was believed to be mestizo as well. When I took the dna test I was expecting it be around the statistics here were showing. I was really shocked. My mom is from Jalisco (western Mexico) my dad from Zacatecas (central mexico), my dna shows 59% native american, 34% Caucasian (30% euro + 4% MENA), and 7% african! Far less european, way more native and african than expeting because of this article! and my family is not even from the South!--Anen87 (talk) 21:00, 20 December 2013 (UTC)

Thats pretty obvious, if the Euro % was truely as high as stated you would see alot more "random" white looking kids in mexican families...In reality its very rare. Thats the middle class of course, lower class tend to be wholly Native American or close to it, upper class are far more white. 107.222.205.242 (talk) —Preceding undated comment added 07:21, 20 February 2014 (UTC)

 * Is true, I guess I should have known better, only 1 of my 6 siblings came out a lighter shade, my grandma says he looks like Pepe Aguilar, but all the rest of us are medium-to-dark brown; typical. BTW an interesting note that I've came to realize after seeing other Mexican results is that a lot of them are so close but not quite Mestizo due to the presence of Sub Saharan African blood; it has down the european% in Mexicans, even after adding the MENA% they are still off by 1-5% from reaching true mestizo (50% Caucasian) this % they're off by is around the same amount SSA% occupies...--Anen87 (talk) 06:00, 28 August 2014 (UTC)

A Commons file used on this page has been nominated for deletion
The following Wikimedia Commons file used on this page has been nominated for deletion: Participate in the deletion discussion at the. —Community Tech bot (talk) 21:01, 29 October 2018 (UTC)
 * Fort-orleans-return.jpg

spanishor portugese and native american only
Mestizos are only of Spanish or portugese and native American descent no other European nations are included in the mestizo category. — Preceding unsigned comment added by 50.40.197.249 (talk) 00:38, 4 December 2018 (UTC)

This is a full-on Racist Wiki page.
This is a racist article. It almost completely re-defines the terms and definitions that have historically been used to define common "African" admixtures; terms such as Mameluko, Mestizo, Metis,and the like.

 * sigh*

Hi, these terms are most often historically used to refer to admixtures/blood quantum of Native Americans and asians (in the case of the Philippines). The Spanish, French etc that instituted these labels were obviously racist, but the labels had a profound effect on the American continent and still does, so it needs to be discussed. It informs legislature, identity, culture, etc across latin america.Nativebun (talk) 15:57, 5 April 2022 (UTC)

Where is Cuba's section?
This article is gravely incomplete with no section or mention at all of Cuba, a country with a large mestizo population. — Preceding unsigned comment added by 2601:46:200:6250:5461:C671:141F:91 (talk) 08:49, 12 August 2019 (UTC)

Suggest removing text on Portuguese Mesticos, French Canadian Metis
I have read the archived discussions on this article, which fifteen years ago were fairly heated. This article is about Mestizos, a category of classification in Spanish America and elsewhere in the colonial Spanish Empire. There are full articles on Mestiços in the Portuguese empire and Métis in Canada. I suggest that this article stick to its core analysis on Mestizos and delete extraneous text regarding other terminology used elsewhere from the Spanish Empire. Amuseclio (talk) 18:22, 23 August 2019 (UTC)Amuseclio

Lead is confusing
The more times I read the lead, the less I understand what mestizo means. Kaldari (talk) 16:17, 21 September 2020 (UTC)

Historical
The lead claims the term is "historical" but i see no support for that claim. It may be that the term was common decades ago but it is by no way histoical. I suggest removing the label historical from the lead unless there are convincing sources to back that claim. Sietecolores (talk) 10:44, 6 January 2021 (UTC)

Métis
The Metis are completely irrelevant to the discussion on mestizo and I don't see why they should be included in this article at all. Metis nationhood is about far more than just racial intermarriage.
 * Absolutely agree with the unsigned comment above. Métis are a unique ethnic group with Cree, Ojibwe, French, and/or English ancestry. They have a unique political status in Canada. They are not related to mestizo people, which is a broad term that includes any Latin American Indigenous person with mixed European ancestry (predominantly Spanish or Portuguese) or people of completely Latin American Indigenous backgrounds that have moved to the city or otherwise assimilated into mainstream society. Yuchitown (talk) 17:55, 18 March 2022 (UTC)Yuchitown

 * Hi! I 100% agree that Metis as in people of the Metis Nation are irrelevant to this page. However, Mestizo is actually an ethnicity, and the word is used far more to connote ethnicity than it is to connote racial classification. I added a new subject here in the Talk section to discuss this further, if you'd like to take a look :)
 * I think another thing this brings up is that there needs to be a point made that Indigeneity is not defined by blood-quantums, and neither is cultural Mestizaje. Nativebun (talk) 16:45, 5 April 2022 (UTC)

Mestizo is not used as a "racial category", it is a distinct ethnicity and that is super important
Initially, the French brought over the idea of mestizaje and the Spanish translated it and institutionalized it as mestizaje. Yes, for many years it was initially used as an indicator of blood quantums and associated race for people of indigenous descent/Amerindian phenotypes in whats currently latin america. However, this became too difficult to keep track of and as we know eventually became not based on blood quantum, but on phenotype for racial classification (though this is fairly recent- the Spanish kept excellent records of pedigrees). It's also important to note that indigenous is not a race, but Amerindian/Indian is. Indigenous refers to the indigenous cultures/ethnicities across Turtle Island and Abya Yala, Amerindian/Indian is how white people racialized us and impacts the experience of many indigenous people with racism. Some ethnically indigenous people are phenotypically Amerindian, white, black, asian, etc. Many "full blood" (I hate these terms, but it's necessary to get my point across) indigenous people were assimilated (often by force) into spanish colonial society, and thus were racially Amerindian or Mestizo but culturally not Indigenous. They brought with them indigenous cultural aspects though, and over time, especially with the institutionalization of mestizaje by the independent Mexican state, created an ethnicity that was economically and linguistically assimilated to western culture, but with a huge amount of influence/cultural elements coming from indigenous religions, cooking, art, etc etc. Due to the impact of primarily that economic aspect though, they cannot be considered the same as original Indigenous ethnicities because the extraction and individualist mindset is at odds with indigenous sovereignty, and instead uphold the Mexican state. In Mexico, perhaps due to the sheer massive numbers of Nahuas (millions) but also definitely due to the glorification and romanticization of the Mexica empire, the mestizo ethnicity is formed predominantly around mixtures of Spanish and Nahua cultures, typically with an indigenous maternal line and a Spanish paternal line. Mestizo is a distinct ethnicity, it definitely is not indigenous and it definitely is not European.

You end up with 2 separate caste systems: the ethnic, and the racial. In the racial one, it's criollos>mestizos/mulattos/pardos>Amerindian or Black. In the ethnic one, it's Spanish/EU> ethnic mestizos (assimilated to mestizaje, regardless of blood quantum)> Indigenous and African ethnicities.

For example, assimilated/ethnic mestizos come with all blood quantums- some "100%" some "25%" native, but they are all assimilated to the same post-independence mestizo society. Darker-skinned mestizos and/or mestizos who are visibly "more percent" native are, even though they are ethnically mestizo, called "indio" by lighter-skinned mestizos and criollos (pure whites culturally and racially). Among mestizos, you thus have racial mestizos and racial Amerindians. Ethnically indigenous people also come in different blood quantums, and many ethnically indigenous people are racialized as mestizo/a and that should be recognized in discussions about race, but that doesn't make them any less Indigenous. Regardless of blood quantum, they are still 100% indigenous, even if they arent 100% Amerindian. They are NOT ethnic mestizos.

The current article only references mestizaje as a racial category, which is very passé and not at all how it is used by most people today. When most people say mestizo, they are talking about the ethnic group. It varies by country, but for example, in Mexico it is an ethnic group that emphasizes nahua-spanish cultural mixture, and I believe in Peru it refers to Quechua-Spanish cultural mixture. It needs to be noted that mestizos often, due to their economic assimilation, play a major part in the persecution of Indigenous people today in order to attain resources. Because national identities were built around mestizaje and pardo-ism in post-independence latin america, many countries are in a sense mestizo nations- but this last statement would be original research, so I apologize.

Mestizo should definitely still NOT be spoken of as alike to The Metis Nation in Canada, as they are 2 unrelated ethnic groups.

I wrote this while on the train home because my head was hurting seeing the lack of information and nuance on the page, and I sincerely apologize for not adding sources right now but I will add them as soon as I get home. I'm actually studying Indigenous Studies and Latin American studies, so the sources will come from that. Nativebun (talk) 17:03, 5 April 2022 (UTC)
 * "Mestizo should definitely still NOT be spoken of as alike to The Metis Nation in Canada, as they are 2 unrelated ethnic groups."

On that we completely agree, so I don't know what you keep reinserting "Métis" into the related column, since they absolutely not related. Mestizo is not an ethnic group, since it can include any of hundreds of different ethnic groups. Métis is a very specific group with a shared history and language (Michif). Apples and oranges. Yuchitown (talk)Yuchitown

Mestizo is an ethnicity, I think you are thinking of nationalities. Nationalities can contain ethnicities. And no I dont "keep inserting metis into the related column", whatever you are doing with that I think you were doing with another user, I made only one edit to the page in all my time on wikipedia and I was trying to revert a part that mentioned metis as a word referring to people labeled as such by the french in other places that the french colonized, because the word metis is not unique to the Metis Nation. Nativebun (talk) 17:03, 5 April 2022 (UTC)
 * Here is the edit you made :: diff, so yes, you restored Métis as a related people in the infobox, which I reverted. What métis meant in French in the 18th century is not what Métis means today in English. A mestizo person of Maya and Spanish ancestry is not the same ethnicity as a person of Guaraní and Portuguese ancestry. If you want to make an extreme claim, such as Mestizo being a single ethnicity, those claims need to be backed up by reliable, secondary published sources. Wikipedia is not a soapbox. Yuchitown (talk) 17:13, 5 April 2022 (UTC)Yuchitown
 * I have not "kept on" doing something, and again it was not my intention to restore that, it was my intention to restore historical meanings of métis  which are relevant to the inception of meztizaje in latin america. Unnecessary rudeness, especially when I agreed with you. You are right, what métis meant in French in many places for hundreds of years is not the same as what it means now in anglo-america, and I'm trying to account for that. In case you didn't notice, this page isn't about anglo-america and is actually in the context of Latin America and Latin American history. We can write in that it doesnt meant the same thing everywhere and across time periods. That being said, we can still account for history. Mestizo isn't used today the same way it was in the 1800s, now people use it to mean culture/ethnicity. WE SHOULD STILL INCLUDE THE HISTORICAL CONTEXT IN WHICH IT WAS USED TO DEFINE RACE. Adding the historical context of the word métis in latin america as a precursor to mestizaje is not an attack on the Metis Nation, and if you feel that it is and make edits based on those feelings then THAT is soapboxing. We need to make a distinction that the Métis Nation has nothing to do with mestizos, but the word métis, unattached to the Métis nation, has an important historical context in Latin American history. Furthermore, I thought it was obvious since I also discussed nuances within mestizaje regarding ie spanish-nahua cultural mixture, quechua-spanish cultural mixture, etc so theres no need to bring up other random ones like Guaraní and Portuguese ancestry. I'm talking about mestizo in the same way people talk about Indigenous, European, African, etc. None of these are races, nor are they individual ethnicities, but they are larger pan-ethnic groups distinct from each-other. For instance, when we say indigenous we aren't talking about race, we are talking about culture/being part of an indigenous ethnicity. When we say indigenous is in regards to ethnicity, that doesn't mean there aren't ethnicities within it (ie Otomi, Guaraní, Metis, Lakota, etc). It still refers to ethnicity, as does mestizo, african, etc. There are also separate continental meanings African/european/asian, but I hope it's obvious that I'm not talking about that. If you need me to explain that, let me know. Nativebun (talk) 17:35, 5 April 2022 (UTC)

Derivation of 'de sangley'
I don't claim any expertise in the subject of the article, but I wonder if there is any backup for the suggestion that 'de sangley' in the Philippines refers to a word meaning 'business'. Is it not much more likely to be a variant of the Spanish word 'sangre' meaning 'blood'? — Preceding unsigned comment added by 82.11.107.19 (talk) 01:41, 1 June 2022 (UTC)

Moroccan inclusion
Shouldn't moroccans be included in the mestizo category? from what's known there is a historically sizeable african community there and they eventually mixed with caucasoid arabs/berbers 105.66.135.36 (talk) 12:44, 27 June 2022 (UTC)

 * No, because they're irrelevant to the term. As the sources and article states, Mestizo is a term that specifically formed in colonial Latin America denoting people of mixed Amerindian and European descent. Though, as result of colonization, other countries with Iberian influence including the Philippines would also adopt the term in their own contexts.
 * Furthermore, as 'race' is a social construct, who counts as 'Caucasoid' is nonsensical. So I'm not sure what you're talking about. The Arabs/Berbers would be considered people of colour/minorities in countries like Canada. And many accounts will you that until recent centuries, East Asians were considered 'white' and not 'Mongoloid' or 'Yellow' or any other outdated classification term. Of course, this last paragraph is beyond the point, but whatever. Clear Looking Glass (talk) 10:17, 17 June 2023 (UTC)

Portuguese
Ahhhhhhhhhh I am concerned 191.97.87.124 (talk) 00:02, 13 January 2023 (UTC)

Split
I don't think that this article trying to cover both the modern concept of Mestizo identity that exists in Latin America and the very old word used to describe almost all mixed Spanish-indigenous peoples during Spanish colonial times as if it was the same thing is a good idea. Maybe a split would be in order. ★Trekker (talk) 14:32, 20 August 2023 (UTC)

 * I won't decide to be for or against the proposal until a discussion, but I did want to reiterate prior to any responses: indio/a was more commonly used in South America, despite outcries from indigenous communities...and perhaps those from Southeast Asia. In twentieth- and twenty-first century Peru, for instance, the nationalization of Quechuan languages and Aymaran languages as "official languages of the State...wherever they predominate" has increasingly severed these languages from mestizaje as an exonym (and, in certain cases, indio), with indigenous languages tied to linguistic areas as well as topographical and geographical contexts. La sierra, for example, is more commonly connected to language families in both urban and rural vernacular. Also, a note of caution: Native American Studies departments across the U.S. accept indigenous peoples of the Americas into their graduate and undergraduate programs. An unknown number from South and Central America stay in the U.S., become citizens, and identify as Native Americans in the federal (and state) census. Of course that's not relegated to students---swaths of Native American populations in California (an example) are the offspring of non-la-raza immigrants that either do not identify as LatinX/ChicanX, etc., or do identify as both or all three, depending on background. I can think of several leaders as examples, but I'll try to find the recent overall statistics, particularly in urban areas. I believe there was a 2023 NYRB essay partly on this issue. In addition, U.S. schools, organizations, and individuals in Central and South America often use "Natives" in American English legal records. Again, not agreeing or disagreeing (such individuals and groups can speak for themselves), but only wanted to clarify endonyms, exonyms, etc. You bring up a point about words vs. ideas---more than concepts---in linguistics, historical or otherwise. For the etymology of American English, comparing and contrasting nativity with indigeneity is a connected debate...as is words vs. ideas, etc. Bustamove1 (talk) 17:07, 20 August 2023 (UTC)

Wiki Education assignment: Gender, Race and Computing
— Assignment last updated by DubiousDoubt (talk) 21:01, 27 October 2023 (UTC)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Talk:Mestizo