Lacand N Maya In The Twenty First Century

From the ancient traditions of the Lacandón Maya comes an Indigenous model for a sustainable future Having lived for centuries isolated within Mexico’s largest remaining tropical rainforest, the Indigenous Lacandón Maya now live at the nexus of two worlds—ancient and modern. While previous research has focused on documenting Lacandón oral traditions and religious practices in order to preserve them, this book tells the story of how Lacandón families have adapted to the contemporary world while applying their ancestral knowledge to create an ecologically sustainable future. Drawing on his 49 years of studying and learning from the Lacandón Maya, James Nations discusses how in the midst of external pressures such as technological changes, missionary influences, and logging ventures, Lacandón communities are building an economic system of agroforestry and ecotourism that produces income for their families while protecting biodiversity and cultural resources. Nations describes methods they use to plant and harvest without harming the forest, illustrating that despite drastic changes in lifestyle, respect for the environment continues to connect Lacandón families across generations. By helping with these tasks and inheriting the fables and myths that reinforce this worldview, Lacandón children continue to learn about the plants, animals, and spiritual deities that coexist in their land. Indigenous peoples such as the Lacandón Maya control one-third of the intact forest landscapes left on Earth, and Indigenous knowledge and practices are increasingly recognized as key elements in the survival of the planet’s biological diversity. The story of the Lacandón Maya serves as a model for Indigenous-controlled environmental conservation, and it will inform anyone interested in supporting sustainable Indigenous futures. A volume in the series Maya Studies, edited by Diane Z. Chase and Arlen F. Chase

The Huichols (or Wixárika) of western Mexico are among the most resilient and iconic indigenous groups in Mexico today. In the Lands of Fire and Sun examines the Huichol Indians as they have struggled to maintain their independence over two centuries. From the days of the Aztec Empire, the history of west-central Mesoamerica has been one of isolation and a fiercely independent spirit, and one group that maintained its autonomy into the days of Spanish colonization was the Huichol tribe. Rather than assimilating into the Hispanic fold, as did so many other indigenous peoples, the Huichols sustained their distinct identity even as the Spanish Crown sought to integrate them. In confronting first the Spanish colonial government, then the Mexican state, the Huichols displayed resilience and cunning as they selectively adapted their culture, land, and society to the challenges of multiple new eras. By incorporating elements of archaeology, anthropology, cultural geography, and history, Michele McArdle Stephens fills the gaps in the historical documentation, teasing out the indigenous voices from travel accounts, Spanish legal sources, and European ethnographic reports. The result is a thorough examination of one of the most vibrant, visible societies in Latin America.

This volume explores the reversing language shift (RLS) theory in the Mexican scenario from various viewpoints: The sociohistorical perspective delves into the dynamics of power that emerged in the Mexican colony as a result of the presence of Spanish. It examines the processes of external and internal Indianization affecting the early European protagonists and the varied dimensions of language shift and maintenance of the Mexican colonial period. The Mexican case sheds light upon language contact from the time in which Western civilization came into contact with the Mesoamerican peoples, for the encounter began with a demographic catastrophe that motivated a recovery mission. While the recovery of Mexican indigenous languages (MIL) was remarkable, RLS ended after fifty years of abundant productivity in MIL. Since then, the slow process of recovery is related to demographic changes, socioreligious movements, rebellion, confrontation, and survival strategies that have fostered language maintenance with bilingualism and language shift with culture preservation. The causes of the Chiapas uprising are analyzed in connection with the language attitudes of the indigenous peoples, while language policy is discussed in reference to the new Law of Linguistic Rights of the Indigenous Peoples (2003). A quantitative classification of the MIL is offered with an overview of their geographic distribution, trends of macrosocietal bilingualism, use in the home domain, and permanence in the original Mesoamerican settlements. Innovative models of bilingual education are presented along with relevant data on several communities and the philosophies and methodologies justifying the programs. A model of Mazahua language use is presented along the Graded Intergenerational Disruption Scale.

Now shrouded in Guatemalan jungle, the ancient Maya city of Piedras Negras flourished between the sixth and ninth centuries, when its rulers erected monumental limestone sculptures carved with hieroglyphic texts and images of themselves and family members, advisers, and captives. In Engaging Ancient Maya Sculpture at Piedras Negras, Guatemala, Megan E. O’Neil offers new ways to understand these stelae, altars, and panels by exploring how ancient Maya people interacted with them. These monuments, considered sacred, were one of the community’s important forms of cultural and religious expression. Stelae may have held the essence of rulers they commemorated, and the objects remained loci for reverence of those rulers after they died. Using a variety of evidence,O’Neil examines how the forms, compositions, and contexts of the sculptures invited people to engage with them and the figures they embodied looks at these monuments not as inert bearers of images but as palpable presences that existed in real space at specific historical moments. Her analysis brings to the fore the material and affective force of these powerful objects that were seen, touched, and manipulated in the past. O’Neil investigates the monuments not only at the moment of their creation but also in later years and shows how they changed over time. She argues that the relationships among sculptures of different generations were performed in processions, through which ancient Maya people integrated historical dialogues and ancestral commemoration into the landscape. With the help of more than 160 illustrations, O’Neil reveals these sculptures’ continuing life histories, which in the past century have included their fragmentation and transformation into commodities sold on the international art market. Shedding light on modern-day transposition and display of these ancient monuments, O’Neil’s study contributes to ongoing discussions of cultural patrimony.

The Last Lords of Lalenque is an extraordinary firsthand account of life among the Lacandon Indians of Nah in southern Mexico. A community of 250 whose genealogy has been obscured by the absence of a written tradition, the Lacandones may nevertheless be traced back linguistically and culturally to the great Maya civilization. They are the sole inheritors of an oral tradition that preserves-more than 400 years after the Spanish Conquest-a cosmology, a morality and a psychology as sophisticated as our own. Journalist and novelist Victor Perera and linguist Robert Bruce have lived among the Lacandones, chronicling their imperiled Mayan culture.

An illuminating look at the myriad communities who have engaged with the ancient Maya over the centuries. This book reveals how the ancient Maya—and their buildings, ideas, objects, and identities—have been perceived, portrayed, and exploited over five hundred years in the Americas, Europe, and beyond. Engaging in interdisciplinary analysis, the book summarizes ancient Maya art and history from the preclassical period to the Spanish invasion, as well as the history of outside engagement with the ancient Maya, from Spanish invaders in the sixteenth century to later explorers and archaeologists, taking in scientific literature, visual arts, architecture, world’s fairs, and Indigenous activism. It also looks at the decipherment of Maya inscriptions, Maya museum exhibitions and artists’ responses, and contemporary Maya people’s engagements with their ancestral past. Featuring the latest research, this book will interest scholars as well as general readers who wish to know more about this ancient, fascinating culture.

This Handbook provides a transnational reference point for critical engagements with the legacies of, and futures for, global archaeological collections. It challenges the common misconception that museum archaeology is simply a set of procedures for managing and exhibiting assemblages. Instead, this volume advances museum archaeology as an area of reflexive research and practice addressing the critical issues of what gets prioritized by and researched in museums, by whom, how, and why. Through twenty-eight chapters, authors problematize and suggest new ways of thinking about historic, contemporary, and future relationships between archaeological fieldwork and museums, as well as the array of institutional and cultural paradigms through which archaeological enquiries are mediated. Case studies embrace not just archaeological finds, but also archival field notes, photographic media, archaeological samples, and replicas. Throughout, museum activities are put into dialogue with other aspects of archaeological practice, with the aim of situating museum work within a more holistic archaeology that does not privilege excavation or field survey above other aspects of disciplinary engagement. These concerns will be grounded in the realities of museums internationally, including Latin America, Africa, Asia, Oceania, North America, and Europe. In so doing, the common heritage sector refrain 'best practice' is not assumed to solely emanate from developed countries or European philosophies, but instead is considered as emerging from and accommodated within local concerns and diverse museum cultures.