Chalchiuhnene (MH559v)

This glyph stands out among all the nenetl glyphs and elements for having the closest relationship to the translation of female genitals. Also, in the gloss, the -nene comes at the end of the name, not at the start, which might also contribute to the different reading. Keiko Yoneida has written about the use of "nenetl" to refer to genitals and "fetiches," especially in relation to the nemontemi days of the calendar. The negative reading of "nenetl" as useless or in vain, she suggests, is patriarchal. [See: Los Mapas de Cuauhtinchan y la historia cartográfica prehispánica (1991), 140.]

Most of the other examples can appear more like dolls or deity sculptures, sometimes female and sometimes male. Nearly always these figurines represent the syllable/phonogram "nen," which is the negative that refers to idleness or low productivity mentioned by Yoneda. The typical iconography of these nenetl figurines does not include the helmet seen here (somewhat reminiscent of the glyph for Ecaix, below). Rather, the norm is two squared-off protrusions on the top of the head. Occasionally, these can resemble deity glyphs, such as Cuauhtecolotl or Xolotl (below). But there is a precedent for these protrusions on the head found on pre-contact figurines of women. An impressive collection of these appears in the Museo Tomás Medina Villarruel in Tlahuac, CDMX, in photographs by Eduardo Flores. These figurines show women with breasts and skirts, and they can be grinding maize or carrying children. These figurines do not necessarily cast women in a negative light.