**3. Theoretical framework**

Institute of Statistics and Geography (INEGI by its Spanish acronym) [3], in the year 2010, Mexico had a total of 112,336,538 million population; therefore, the figure given by Boltvink represents 82.7% of the total Mexican population, of which the population in extreme poverty is 60.4 million, including of ethnic groups. Of this figure, 64.9% is found mainly in rural locali-

In addition, factors, such as debt, ignorance, disease, globalization, among others, prevent developing countries from being at the forefront of the use of technology in order to be exploited for socioeconomic development in highly marginalized communities. Under this scenario of poverty and inequality, it is paradoxical that of the huge cultural wealth of 68 ethnic groups, survivors of pre-Columbian Mexico, 16 are registered in the state of Oaxaca [3]. In the world today, where globalization is responsible for making available ubiquitous new information and communication technologies (ICTs), and specifically the existence of the Internet, indigenous people are struggling to maintain their identity and preserve their transcendental culture. The results of this research acquire greater importance considering the fact that of the 517 municipalities that exist in the state of Oaxaca, 418 are governed by "uses and customs." In other words, 80.8% of the population of the municipalities responds to a

According to figures provided by the National Council for Evaluation of Social Development Policy [5], the state of Oaxaca is considered to have a high poverty rate. These data may give rise to the hypothesis by some studies that maintain that the dramatic situation of the indigenous people in almost all cases—which the World Bank describes as abysmal and severe poverty—is due to their isolation and marginalization [6]. Then, the questions arise: Why isolation and marginalization of ethnic groups underlie an environment of innovation and technological globalization? The answer could be that they have a digital illiteracy profile mainly in the adult population, which, some scholars say, widens the digital divide and is a direct threat to ethnic identity [7]. Then, why consider the culture of the Ñuu Savi people as strength to reduce their gaps, not only the digital divide, but also the economic and social divides?

In response to the questions identified, the culture of the Ñuu Savi people (people of the rain), also called the Mixtec people, is taken as the framework of study in this investigation, which allowed interpretation of the cultural values, as well as Identification of social agents involved in their development and determination of strengths and weaknesses of the minority group. For this case study, rather than considering ICT as a phenomenon forced acculturation of indigenous people [8], it is seen as an agent for reducing gaps by promoting equal access to information for the integration of people with social disadvantages. Likewise, promoting the development of marginalized areas by geographic barriers, as well as the rapprochement

With the objective of acquiring an extensive knowledge on the ethnolinguistic group, which would permit the establishment of a strategy contributing to the reduction of wide gaps in

ties and 35.1% in metropolitan areas.

4 Indigenous People

government in their own cultural forms [4].

between people, economic, and social sectors.

**2. Methodology**

The study of the behavior of acceptance of technology of the ethnolinguistic group, where the contribution of its culture and the subjectivity of its emotions take relevance to this research, has its foundation in the framework of the Social Cognitive Theory (TCS) and the Theory of the Dissemination and Adoption of Technological Innovations (TDyAIT). The TCS puts the foundation of the study of the behavior of the ethnic group in the process of acceptance, from a joint complex of interactions between the environment and the individual ethnic features and the situational factors. This human potential is clearly exposed by Bandura [12], creator of the TCS of the learning, when it enunciates: "The concept of human nature assumed by the psychological theories is more than a mere philosophical question. When the human knowledge is taken to the practice, the conceptions on those who rest the social technologies have even major implications. These can influence by indicating the type of human potentials that must develop and that not, of this form, the theoretical conceptions can influence in what really reach the people to be" [14, p.31]. This theory has a descriptive character, classifier and taxonomic, given that it describes in detail the determinants of the behavior of individuals. The theory gives importance to the symbolic processes, vicars (imitation or observational), and self-regulation. The cognitive social perspective of the learning departs from a model of reciprocal determination between the Environment (E), the Conduct (C), and the Personal factors (P) [12, pp. 2–8]. This conduct depends on the environments and personal conditions (cognitive and emotional between others). These, in turn, depend on the behavior of the person and the environmental context. Bandura et al. [13, 14] argue that reciprocity does not mean symmetry, as for the intensity of the bidirectional influences. The relative influence of the factors E, C, and P changes depending on the individual and the situation. For the present case study, if ethnic people had a contextual environment where the information communication technology infrastructure was within their reach, the behavior of the young population (children, adolescents, and young) would be practically adopted. On the contrary and consistent with the present case study, when the infrastructure, expertise, and competencies in the ICT are weak, personal factors (culture, reasons, emotions, cognition, among others) become predominant in the social system.
