Full Breakdown
Ulama’s Revival: Ancient Mexican Ballgame Gains Momentum Ahead of 2026 World Cup
5/9/2026, 11:49:27 PM
Revival of Ulama on Mexico’s Pacific Coast
On a sand field near Mazatlán, five cousins aged 8 to 13 slip off their shoes, fasten the traditional “fajado,” and strike a 3.2-kg rubber ball with their hips. Guided by María Herrera and her son Luis Aurelio Osuna, the Osuna family competes in hip-ulama tournaments, exhibitions and a Roman amphitheater in Italy, gaining visibility as Mexico readies for the 2026 World Cup.
Historical Roots and Colonial Ban
The ballgame originates with the Olmecs, appears in Maya codices and Aztec art, and symbolized creation, fertility, and warfare. Spanish conquistadors observed it, but colonial authorities banned ulama, and the Catholic Church called the ball “the living devil.” Anthropologist Carlos Navarrete notes beheadings occurred only in certain periods.
Guardians of the Game
UNAM researcher Emilie Carreón leads a project documenting ulama. Widow María Herrera teaches the sport to her grandchildren after Aurelio Osuna’s death. Luis Aurelio Osuna trains the next generation while seeking alternatives to organized crime. Player Ángel Ortega appears in national commercials; Ilse Sil pushes school-based recruitment.
Scale and Practice
Ulama has about 1,000 active players in Mexico and Guatemala, with courts numbering in the low thousands. Handmade rubber balls continue to be produced in the Sinaloa mountains. Teams field up to six players, and matches use a complex scoring system. The Osuna children practice on a dirt field with a centuries-old ball.
Cultural Impact and Tourism
The resurgence aligns with the 2026 World Cup, prompting authorities and corporations to stage ulama exhibitions and ad campaigns that showcase Mexican heritage. Tourism offers families like the Osunas income, yet many players fear that labeling the game an “exotic” spectacle reduces a living tradition to entertainment.
Official Perspectives
Carreón notes the Catholic Church once called the ball a demonic object, a view that helped justify the colonial ban. Today officials claim public exhibitions, school programs, and Ministry of Culture funding can preserve ulama within modern Mexican identity.
Dissent and Concerns
Community members warn commercial displays risk turning players into “circus monkeys.” Herrera describes early tourism as a “pure spectacle” with feathered costumes, while Ortega stresses they are athletes, not entertainers.
Verbatim Quotes
- “We must rid the game of the notion that it is a living fossil,” — Emilie Carreón, UNAM researcher
- “This seed will bear fruit someday,” — María Herrera, ulama teacher
- “We need to find a way to keep them entertained with good things,” — Luis Aurelio Osuna, player
- “It’s pure spectacle: they paint their faces and put on feathered costumes,” — María Herrera
- “We’re not circus monkeys,” — Ángel Ortega, ulama player
Looking Ahead
Ulama exhibitions are slated for major Mexican cities during the World Cup, and the UNAM project will embed the sport in school curricula. Media exposure and corporate sponsorship aim to attract participants while protecting the ritual’s core.
