If you fly into Oaxaca City and think you’ve seen Oaxaca, you are mistaken. You need to take the winding, often motion-sickness-inducing drive (or a short flight) down to the coast, specifically to the Isthmus of Tehuantepec. This is Juchitán. It is hot, humid, and windy. The air smells of salt, dried shrimp, and burning wood.
I remember my first trip here. It felt different from the colonial highlands. Juchitán has a reputation for being a “matriarchy.” While that term is debated by anthropologists, the vibe is undeniable. Women are large and in charge here. They control the markets, the money, and the negotiations. And right alongside them, weaving through the stalls of the market, are the Muxes.
The concept of Muxe predates the Spanish conquest. The Zapotec indigenous people didn’t view gender as a strict binary. They saw it as a spectrum. When the Catholic priests arrived with their rigid ideas of “Adam and Eve,” the Zapotecs nodded politely, went to mass, and then went home and continued raising their Muxe children exactly as they always had.
In Juchitán, you will see Muxes everywhere. Some wear the traditional *Tehuana* dress—the elaborate embroidered velvet skirts and flower-laden headpieces made famous by Frida Kahlo. Others wear jeans and a t-shirt but with makeup and manicured nails. Some identify as *Muxe vestida* (dressed as women) and others as *Muxe pintada* (wearing male clothes but with makeup).
This isn’t a hidden underground subculture like you might find in conservative parts of the US or Europe. It is out in the open. The Muxe is often the person selling you your tamales, sewing your wedding dress, or decorating the church for a baptism. They are woven into the very fabric of the town. To remove the Muxe from Juchitán would be like removing the spice from the food; the culture would collapse.
However, do not romanticize it as a utopia. The heat of the Isthmus is matched by a toughness in the people. This is a region that has survived earthquakes, poverty, and political unrest. The Muxe identity is strong because it has to be.
In many parts of the world, a father might struggle if his son comes out as gay. In Juchitán, a Muxe child is often seen as a blessing, even a retirement plan. This comes down to the unique social contract of the Zapotec family.
Here is the dynamic: Daughters usually marry and move in with their husbands’ families. Sons usually marry and focus on their own wives and children. But the Muxe? The Muxe typically does not marry. They stay in the family home.
I once spoke with a Zapotec mother in the market who told me, “My daughter belongs to her husband. My son belongs to his wife. But my Muxe belongs to me.” It sounds possessive, but in a place with no government pension or nursing homes, the Muxe is the social safety net.
They are the designated caregivers. As the parents age, it is the Muxe child who cooks, cleans, and manages the household finances. This role grants them significant power and respect within the family hierarchy. They are not the “black sheep”; they are the “golden child.”
Economically, Muxes are powerhouses. They dominate specific industries. If you want the best embroidery for a traditional *Huipil* (blouse), you go to a Muxe. If you want the best hair and makeup for a wedding, you hire a Muxe. They are also famous for their culinary skills and party planning.
This economic independence is key. Unlike in many societies where LGBTQ+ individuals are marginalized into poverty, Muxes are often the breadwinners. They have money, and in a capitalist society (even a rural one), money buys acceptance.
During my time booking trips in the region, I’ve noticed that Muxes are also the keepers of tradition. While young girls might want to wear modern Western fashion, the Muxes are often the ones keeping the elaborate, heavy, traditional *Tehuana* clothing alive. They wear it with a pride that borders on defiance.
From the textile villages of the valley to the vibrant Velas of the Isthmus, we can guide you safely and respectfully.
Plan Your Trip Now!If you really want to understand Muxe culture, you have to go to a *Vela*. These are the traditional parties/vigils held throughout the year in honor of various patron saints. The most famous is the **Vela de las Intrepidas** (Vigil of the Intrepids), held every November in Juchitán.
This is not a Pride Parade. A Pride Parade is political; a Vela is a celebration of community, excess, and survival. It was started decades ago by Muxes who were excluded from other traditional Velas. They said, “Fine, we’ll throw our own.” And they threw it better.
Imagine a massive hall or an open-air tent. It is hot. The music—traditional Zapotec “Son” music mixed with cumbia—is deafening. The first thing you notice is the beer. It isn’t sold by the bottle; it is sold by the *carton* (case). Waiters run back and forth with stacks of Carta Blanca beer.
The Muxes arrive in their finest regalia. We are talking about dresses that cost thousands of dollars, hand-embroidered with gold thread, heavy gold jewelry, and elaborate flower headdresses. They parade through the hall, greeting friends and family. It is a runway show, but one where the models are of all ages, sizes, and shapes.
The “Mayates” (heterosexual men who date Muxes) are there too, usually drinking and dancing with their partners. The atmosphere is joyous. There is a “Queen” crowned every year, and the competition is fierce. It involves pageantry, speeches, and a lot of attitude.
But what struck me most as a visitor was the integration. You see grandmothers holding babies, teenagers flirting, and the town mayor giving speeches. It isn’t a segregated “gay bar” event. It is a town event centered around the Muxe community. It is a night where the Muxe is the star, the host, and the queen.
However, as a tourist, you must be respectful. You are a guest. You don’t just walk in; you usually need an invitation or a ticket bought from a local “socio” (member). And you better bring a case of beer as a gift. That is the currency of the Vela.
It is easy to write a fluff piece saying Juchitán is a “Queer Paradise.” But my job as a consultant is to give you the truth. The reality is complex. There is a massive difference between *tolerance* and *acceptance*.
The Muxe is accepted *as long as they stay in their lane*. If a Muxe acts like a Muxe—cooks, sews, takes care of mom, wears the dress—they are celebrated. But if a Muxe wants to be a lawyer, a politician, or an engineer, they often face significant barriers. The society loves them in their traditional role, but struggles to let them expand beyond it.
Furthermore, Juchitán is not an island. It is part of Mexico, a country that still struggles with Machismo and cartel violence. Hate crimes do happen. Muxes have been murdered, and justice is rarely served. The acceptance they find in Juchitán often evaporates the moment they leave the Isthmus.
A Muxe in Mexico City might just be seen as a “man in a dress” and subjected to the same transphobia found elsewhere. Their status is tied to the land and the Zapotec culture. Strip that context away, and they become vulnerable.
Also, the relationships with men (Mayates) are complicated. The men they date often eventually leave to marry a biological woman and have children, because society still demands that men procreate. This can lead to a lonely old age for Muxes once their parents have passed away.
So, when you visit, admire the beauty and the openness, but don’t be blind to the struggle. The Muxe smile is genuine, but it is also armor. They have fought for centuries to carve out this space, and they are fighting every day to keep it.
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This is the most common question, and the answer requires us to decolonize our understanding of gender. In the Western framework, we might categorize Muxes as “transgender women” because they are assigned male at birth and present femininely. However, most Muxes do not identify as women. They identify as Muxe.
The Third Gender: In Zapotec culture, there are men, there are women, and there are Muxes. It is a distinct third category. Many Muxes do not experience “gender dysphoria” in the medical sense. They are comfortable with their bodies. Some might take hormones or get implants, but many do not. They are not necessarily trying to “pass” as biological females; they are embodying the Muxe spirit.
Spirituality vs. Biology: The identity is as much social and spiritual as it is physical. Being Muxe is about your role in the community—the hard work, the caregiving, the artistic skills—more than just your anatomy.
Terminology: If you ask a Muxe, “Are you a woman?” they might laugh and say, “No, I am Muxe.” They are proud of the distinction. Trying to force the label “Trans” onto them is seen by some as a form of cultural imperialism. We must respect their own definition of who they are.
Safety in Mexico is always a two-part conversation: Social Safety and Physical Safety.
Social Safety (Identity): For LGBTQ+ travelers, Juchitán is fascinatingly safe regarding gender expression. If you are a trans woman or a drag queen walking down the street, nobody will bat an eye. You will not be stared at or mocked in the way you might be in other rural parts of Latin America. The concept of gender fluidity is normalized here. You will likely feel a sense of liberation.
Physical Safety (Crime): However, Juchitán has a reputation for being rough. It is a commercial hub on a trafficking route. Petty theft, muggings, and cartel-related activity are real concerns. It is not a polished tourist town like San Miguel de Allende. It is gritty.
The Verdict: You can visit safely, but you need street smarts. Don’t wear flashy jewelry (unless you are a Muxe at a Vela!). Don’t walk alone at night in unlit areas. It is best to go with a local guide who knows the lay of the land. The danger comes from being a tourist with money, not from being gay.
The Vela de las Auténticas Intrepidas Buscadoras del Peligro (The Vigil of the Authentic Intrepid Seekers of Danger) is the full name, and it tells you everything you need to know. Established in the mid-1970s, it is the premier event on the Muxe calendar.
The History: It started because Muxes were facing discrimination at other traditional saints’ festivals. They were told they couldn’t dress in drag or couldn’t dance together. So, a group of Muxes created their own festival. It has since grown into a massive international event that attracts anthropologists, filmmakers, and tourists.
The Event: Held in mid-November, it starts with a mass in the local church (a unique blend of Catholicism and Muxe pride). Then it moves to a party venue. There is a runway show where the Muxes show off elaborate regional dresses. There is huge consumption of beer and food.
The Atmosphere: It is loud, chaotic, and welcoming. It serves as a reaffirmation of the Muxe’s place in society. It is also an economic boom for the town, as hotels fill up and artisans sell out of goods. If you plan to go, book your accommodation months in advance because Juchitán has limited hotels.
This is a confusing aspect for Westerners. In the Muxe gender system, sexual orientation is defined by role, not just gender.
The Mayate: Muxes typically date heterosexual men, known locally as Mayates. These men do not identify as gay. They are considered “hombres” (men). As long as they take the “active” or masculine role in the relationship, their masculinity is not questioned by society. In fact, having a Muxe girlfriend is sometimes seen as a status symbol because Muxes are hardworking and attentive partners.
Muxe + Muxe? Relationships between two Muxes are very rare and culturally frowned upon. It would be viewed somewhat like two “women” dating in a strictly heteronormative society. The balance of masculine and feminine energy is considered essential in a Zapotec couple.
The Transience: The tragedy often lies in the impermanence. The Mayate is often expected to eventually marry a biological woman to have children and continue his lineage. This leaves many Muxes single later in life, returning to their role as the caregiver for their parents or nieces and nephews.
Tourism in Juchitán is growing, and with it comes the risk of treating Muxes like zoo exhibits. Here are the rules of engagement:
1. Ask Permission: Never snap a photo of a Muxe (or anyone in Mexico) without asking. A simple “Puedo tomar una foto?” goes a long way. Many Muxes are proud of their appearance and will strike a pose, but you must respect their agency.
2. Support Their Business: The best way to interact is to be a customer. Buy the embroidery they made. Get your hair done at their salon. Eat at their food stall. This changes the dynamic from “observer/subject” to “client/professional.” It shows respect for their economic contribution.
3. Pronouns: In Spanish, Muxes generally use female pronouns (Ella/La). However, Zapotec (the indigenous language) is gender-neutral; there are no he/she pronouns. So, in their native tongue, the distinction doesn’t exist. When speaking Spanish or English, “She” is usually the polite default, or simply use their name.
4. Don’t Gawk: You will see things that challenge your worldview. You might see a burly man with a beard wearing a tight dress and makeup. Don’t stare, point, or giggle. Treat it as the norm, because here, it is.
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