Beyond Binaries: The Tehuana Dress as a Flag of Indigenous and Muxe Identity

• Post Date: 6/11/2025
• Author: Daniela Martínez
• Reading Time: 10 minute read

• Exhibits tag
• Behind the Scenes tag

The tehuana is the traditional dress made and worn by the Indigenous Zapotec women of the Isthmus of Tehuantepec. Because of its minimal evolution over time, it is known as a living costume. Its modern form mostly took shape following the Mexican Revolution. It became a national symbol of Mexican identity during that period—meaning that while its roots are Indigenous, the current style of the tehuana dress is not purely of Indigenous influence. Therefore, the tehuana holds a dual legacy as a symbol of colonial influence and Indigenous pride. Additionally, the tehuana is a crucial emblem of identity for the third gender in the Isthmus of Tehuantepec. This traditional attire not only reflects their cultural heritage but also serves as a means of expressing their unique gender identity within the Indigenous community. The purpose of this blog post is to explore the complexities of the tehuana costume through the lens of coloniality, muxe identity (a third gender specific to Zapotec culture), and cultural resistance.

Historical Context of the Tehuana Costume

There are three significant screenshots for the evolution of the tehuana dress. The earliest depiction dates to the early 19th century. The 1828 print shows a young woman with a wrap-around skirt. Her head and upper body are covered only by a thin white garment called huipil grande or resplandor. An 1887 engraving once again depicts a young woman wearing the resplandor and a blouse called huipil. Juana Catarina Romero, a woman of Zapotec and Spanish descent, created the tehuana we know today. She transformed the tehuana in the early 20th century by importing ​​embroidered muslins, silks, and several kinds of lace to the Isthmus, as well as altering the form-fitting cuts to more modest styles aligned with the Victorian styles trending in the U.S. and Europe.

The costume gained popularity in the Isthmus and the rest of the nation, to the point of appearing on national currency in 1930. The tehuana gained further traction because of the artist Frida Kahlo, who adapted the dress and incorporated it into her wardrobe and art. Over time, the tehuana came to be viewed as a generic representation of Mexican culture to the point of being donned by iconic Mexican cinema stars such as Maria Felix and Salma Hayek. Rather than being perceived as a symbol for a specific community in Mexico, it was seen as a representation of the nation.

Coloniality and Its Influence on the Tehuana

Historically, colonial power structures have shaped cultural identities and expressions in Latin America. In Mexico, particularly, these power structures took the form of a caste system. In this system, the closer an individual performed Spaniard Peninsular culture and values, the higher they were in the racial hierarchy. It was categorized by how well any given individual spoke Spanish, what food they ate, their social circle, and how they dressed.

The tehuana is an interesting case. It is a dress primarily worn by Indigenous and mestiza (of Indigenous and Spanish descent) women. However, the fabrics used to create the tehuana in the mid-1800s would have been prohibited to these women under Spanish colonial rule less than a century earlier. This juxtaposition points to a difficult narrative of cultural expression, in which Indigenous and mestiza women craft garments from materials that were once denied to them, marking a bold assertion of cultural autonomy. Even so, this assertion was slightly diluted because of the appropriation and commodification of the tehuana dress in mainstream media, which often strips it of its original significance and profits off its visual appeal. In light of this commodification, it’s important to recognize how the tehuana dress also intersects with broader conversations around gender identity and expression, particularly outside the context of the Western binary framework.

Muxes: The Reclamation of the Tehuana & the Intersection of Joy, Pride, and Resistence

Many in the Western world understand gender as a binary, labeling everything existing outside of it as “queer.” Through this understanding, it would be easy to equate queerness with muxeness. But that is colonial ideology at work. Being muxe is best described as a third gender that is unique to Zapotec culture. Muxes (pronounced “moo-shay”) are a community of Indigenous individuals assigned male at birth who embrace traditional women’s roles. They do not identify as women or men but simply as muxes. While some muxes may opt to wear feminine clothing or incorporate non-masculine traits to their appearance, these choices are framed as a part of their everyday life rather than a transition. By adopting the tehuana, they affirm their identity as muxes, which is not defined by Western notions of sexuality, sexual identity, or transgender identity but rather by a focus on preserving the cultural and linguistic practices of their Zapotec ancestry.

The muxes actively work to reclaim the tehuana dress as a symbol of their identity and culture. This includes organizing cultural festivals that celebrate traditional attire, such as the annual Vigil (Vela) of the Authentic Intrepid Searchers of Danger that takes place in the city of Juchitán, Oaxaca. The first of these self-titled vigils took place in 1986. It was named after the muxes that organized it, Las Auténticas Intrépidas Buscadoras del Peligro. The phrase “Searchers of Danger” in the title may refer to the peril of breaking social norms and facing discrimination, or it may highlight the defiant attitude and search for liberty of expression that are characteristic of the muxes. By wearing the tehuana dress proudly, muxes assert their place in society and restore the dress's original meaning, countering any appropriation or misrepresentation.

The increasing visibility of the muxes has led to mixed reactions across Mexican society. Many people celebrate them as a recognition of diversity and heritage, seeing it as a step forward in acknowledging marginalized communities. However, there are others that view the muxes as a threat to traditional gender roles and societal expectations. Overall, the conversations around gender identity, representation, and cultural pride are becoming more prominent, encouraging dialogue in different social circles.

Conclusion

The tehuana dress is a powerful symbol of resistance to colonial and societal oppression. With deep indigenous roots, it represents a rich cultural heritage. By embracing this garment, muxes and Isthmian women push back against the colonial legacy that sought to erase indigenous identities. When someone wears the tehuana dress, it sends a bold message against assimilation and marginalization, reflecting pride in their heritage and culture. Additionally, the dress embodies the struggle for acceptance and recognition of diverse gender identities in Mexican society, challenging both historical injustices and modern societal pressures. In wearing the tehuana, muxes and Isthmian women alike stand together in safeguarding their cultural heritage and celebrating their identities.