Clearly, when we refer to the history of the Mesoamerican peoples and their culture, we do from the point of view of the past, speak of cultures as the Olmec, Mayan or Aztec, is about the present, more alive today. Refer to these people is to do the idiosyncrasies of almost all Central American countries today, because in all the flame is of those ancient cultures that once flourished and magnificent as any in any other anywhere in the world, in a young earth, generous and fertile, but also cruel as far as nature is concerned.
An example, or the most obvious example is corn and everything that moves around. Where once the corn was the center of life of all Mesoamerican civilizations, do not believe he lost his total ownership and ceased to be with the passage of time or with new fashions and customs brought by the new times, no substituents which globalization has contributed to dethrone achieved as the primary basis for feeding the peoples of Mesoamerica.
different issue is the on religious faith, spiritual beliefs of the Mesoamerican modern societies have adapted themselves to these times, in which flows were imposed foreign monotheistic or exported, to the detriment of native or native, mostly animist and how empathetic and practices are me, because if there is something I share with the Hispanic cultures is the communion between nature and man, accepting to be part of it and thanking and fearing the same time dependence. No doubt, intelligent people, grateful and respectful of their habitat, environment and natural resources. Still, there are currently many indigenous peoples who maintain their ancestral beliefs about corn in a constant struggle with the West that even syncretic, not just imposed on their gods, because they themselves do not no longer the life of the Indian. Believe in the God of rain, thunder or corn is like believing in its existence, it is they who will surrender, on which it depends for continued existence. No other spiritual God will ever get completely eradicate their animistic beliefs to their deities, so long as indigenous peoples continue to subsist in extreme poverty absolute. In the visible world of indigenous land plays a prominent role, viewing it as a living entity and worshiped as the Mother Earth. The same applies to corn, is its food, is his life, and few things are more important for the human being's existence.
One of those people who still believe in animism is the Kekchi, of Mayan descent, believe in your god Tzultaká (hill), they still believe he is alive and continues to assist them in growing their precious grain : corn. His beliefs are based on the hill is alive, that contains within it a god whose name is Tzultaká, the owner of the hill and all it contains, inside and outside. The hill is the one who gives the corn planted on it, trees, animals and birds that live and fly, all life around the mountain is provided by Tzultaká. He is the one who works, the broker, which it calls the Father God.
The village has a document fabulous Quiché, the Popol Vuh, which collects the mythology of the creation of man by the gods, mentioned in the stories of the highlands of Guatemala. It tells how the gods created all life on earth, that once the animals created heaven and earth called these creatures that invoke saying their names, but Gods only heard screams, cries and gurgles. The gods were not satisfied by what he heard and decided, as punishment, sending the animals to the forests and ravines, turning them into meat for food. After the failed first attempt decided to create a better than met their expectations and desires of men. But this first attempt to create man does not appear that they went well, as using an inappropriate material, created the earth and dissolved, devoid of force and motion and unable to reproduce. Tried again, but this time with wooden bunting, and likewise the first gaps were created, in this case could speak, move and reproduce, but their meat was no blood or substance and had no soul or mind, which made them wander the earth aimlessly. Faced with so much disappointment, the gods decided to destroy all creation, and again they discussed trying to find clarity of thought necessary. So they sent the coyote, the wild cat, the parrot and the crow chocoyo bring the yellow corn and Cayalá Paxil. Once ground the corn dough made with nine drinks, which created the blood and flesh of the first man and first woman, and this time they were satisfied because they had created wonderful creatures can reproduce, recognize, praise and fed with their offerings. 
According to Mayan mythology, corn was given to men by the gods to eat, but it is he who must be cultivated. Corn grows in the ground but needs care, take care, feeding the same corn to magnify themselves and provide their benefits. To-nacayo is what they called maize Huastecapan the ancient inhabitants of the first who cultivated it, and the Aztecs became tsintli name calling, referring to the food of the gods or teosintli. Nahua mythology also points to emerged corn as the body of a god. In the Historie du Mechique, early colonial document, are: "God called Piltzintecuhtli, Xochipilli it, had a son to Cinteotl. (...) The child god sank into the earth to produce different vegetables useful to man. Her hair is so out of cotton, of a plant called huauhtzontli ear, the nose of chia fingers, sweet potatoes and the rest of the body many other fruits. In his most outstanding is the god your given name, Cinteotl (god ear). "(López Austin, 2003). 
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