and Santiago de Ocotán Teneraca, in the municipality of Mezquital, Durango. The Audam in Santa María Magdalena Taxicaringa in the same municipality; Chico Milpillas San Bernardino and San Francisco de Lajas in Pueblo Nuevo, Durango; while in the town of Huajicori, Nayarit, the community of San Andrés Milpillas Grande is located. Then, the language of this group is the Southern Tepehuan with two linguistic variants, O'dam (or Tepehuán Southeast ) and Audam (or Tepehuán south - west). The Census of Population and Housing, INEGI, 2005, reports a total of 21,720 speakers of "Southern Tepehuán" (different from Northern Tepehuán) over 5 years, of which 17,499 also speak Spanish. Southeastern Tepehuán (about 10,600 speakers, live in southeast Durango and adjacent areas, their cultural and religious center was Santa Maria Ocotán) Southwestern Tepehuán (about 8,700 speakers, live in southwest Durango and adjacent areas) Population According to figures from the last population census of the 37,953 Tepehuanes, 18, 699 speak Spanish in addition to their native language and 3,573 are monolingual. You will often see cases of trilingual Tepehuáns especially in ethnic areas where some learn another indigenous language, whether frequent treatment or by joining families (marriages between Tepehuanes, Tarahumara, Mexicanero, Huichol, Cora Indians, and mestizos are given). Beliefs Ódami The amalgam of Tepehuan and Catholic beliefs, ceremonies, practices, and myth is a kind of "folk Catholicism" with strong aboriginal components. A single creator, called "God Our Father," is accompanied by a number of other deities of ancient origin. The Lord of the Deer is named Kukúduli and is responsible for success in hunting. When someone dies, Úgai is a spirit that appears as a light in the sky, and another god, in the mountains, takes the form of an owl as a herald of death. There is also a spirit that is the master of the wind. Mythology includes tales of the Cocotyomes, a group of giants who ate children. The church and churchyard are the center of Sunday meetings, which are important for the dispensation of justice and the sharing of information and tradition. Practitioners As a spiritual intermediary, the shaman-curer is called bajadios, "he who brings God down." The term is derived from Spanish. The Tarahumara refer to this specialist as overúame ; there must be a similar term in the language of the Tepehuan, but it is not recorded in the literature. Not only a diagnostician and healer of illness,