Maya Intellectual Renaissance: Identity, Representation, and by Victor D. Montejo

By Victor D. Montejo

While Mayan leaders protested the occasion of the Quincentenary of the "discovery" of the US and joined with different indigenous teams within the Americas to proclaim an alternative social gathering of 500 years of resistance, they rose to nationwide prominence in Guatemala. This was once attainable partially a result of cultural, political, monetary, and spiritual revitalization that happened in Mayan groups within the later half the 20 th century. one other results of the revitalization was once Mayan scholars' enrollment in graduate courses as a way to reclaim the highbrow heritage of the intense Mayan earlier. Victor Montejo was once a kind of scholars. this is often the 1st ebook to be released outdoors of Guatemala the place a Mayan author except Rigoberta Menchu discusses the historical past and difficulties of the rustic. It collects essays Montejo has written during the last ten years that handle 3 serious concerns dealing with Mayan peoples at the present time: identification, illustration, and Mayan management. Montejo is deeply invested in furthering the dialogue of the effectiveness of Mayan management simply because he believes that self-evaluation is important for the circulate to develop. He additionally criticizes the racist therapy that Mayans event, and advocates for the development of a extra pluralistic Guatemala that acknowledges cultural range and abandons assimilation. This quantity maps a brand new political replacement for the way forward for the stream that promotes inter-ethnic collaboration along a reverence for Mayan tradition.

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Additional resources for Maya Intellectual Renaissance: Identity, Representation, and Leadership (Linda Schele Series in Maya and Pre-Columbian Studies)

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Maya culture is, then, pluralist and tends to diversify over time (Worsley 1984). By considering the plurality of the Maya culture (diversity within unity), the pan-Maya movement for cultural reaffirmation will express itself as a cultural strategy developed by the Maya to assure the survival and continuity of their culture in future katunes (twenty-year cycles of the Maya calendar). Only then will we be better able to understand Maya civilization, past and present, and its current struggle for self-determination.

One cannot speak of a true Guatemalan apartheid like that of South Africa, but our pervasive racial discrimination is only softened by the visibility of the Maya and the sentiments of compassion expressed at times by ladinos. The vibrant culture of today’s Maya has at least filed down the cutting edge of the brutal discrimination of the past. Maya Identity and Interethnic Relations 15 Although poor Mayas are considered inferior and not equal to ladinos, their crafts and artistic production are prized and consumed by some ladinos and tourists, thus giving some recognition to the value of modern Mayas as creative and productive people.

Today’s indigenous people in San Antonio associate certain colors with the world’s directions, but they don’t know the color that is associated with the different points on the compass any more’’ (Thompson 1930:80). The knowledge of the four cosmological directions and the colors associated with them was essential in Maya rituals and ceremonies. This is, then, a pan-Maya belief still existing among the modern Maya of different regions. This supports our argument for a macro-Maya culture derived from the past and recreated in current Maya communities.

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