Mayan Literacy Reinvention In Guatemala

At the turn of the millennium, Guatemala experienced a Mayan cultural renaissance often referred to as the Maya Movement. One aspect of this movement was the revitalization of indigenous Mayan languages for written purposes. The Mayan writing system is one of the oldest in the world; thus its reinvention includes a new standardized alphabetic system for each of the twenty-two Mayan languages spoken in Guatemala as well as the incorporation and continuation of some of its ancient elements. This book represents a case study conducted in two Mayan villages in the Guatemalan highlands, and it investigates three main aspects of Mayan literacy: its availability in publications and media, its practice in the school system, and its use among Maya people. Through this investigation, the promises and pitfalls of a literacy-revitalization endeavor are detailed and our understanding of the concept of literacy is reexamined.

Maya Cultural Activism in Guatemala marks a new era in Guatemalan studies by offering an up-to-the-minute look at the pan-Maya movement and the future of the Maya people as they struggle to regain control over their cultural destiny. The successful emergence of what is in some senses a nationalism grounded in ethnicity and language has challenged scholars to reconsider their concepts of nationalism, community, and identity. Editors Edward F. Fischer and R. McKenna Brown have brought together essays by virtually all the leading U.S. experts on contemporary Maya communities and the top Maya scholars working in Guatemala today. Supplementing scholarly analysis of Mayan cultural activism is a position statement originating within the movement and more wide-ranging and personal reflections by anthropologists and linguists who have worked with the Maya over the years. Among the broader issues that come in for examination are the complex relations between U.S. Mayanists and the Mayan cultural movement, efforts to promote literacy in Mayan languages, the significance of woven textiles and native dress, the relations between language and national identity, and the cultural meanings that the present-day Maya have encountered in ancient Mayan texts and hieroglyphic writing.

Across Guatemala, Mayan peoples are struggling to recover from decades of cataclysmic upheaval--religious conversions, civil war, displacement, military repression. Richard Wilson carried out long-term research with Q’eqchi’-speaking Mayas in the province of Alta Verapaz to ascertain how these events affected social organization and identity. He finds that their rituals of fertility and healing--abandoned in the 1970s during Catholic and Protestant evangelizations--have been reinvented by an ethnic revivalist movement led by Catholic lay activists, who seek to renovate the earth cult in order to create a new pan-Q’eqchi’ ethnic identity.

Can a culture have a theme that unifies seemingly unrelated practices? In this volume, Collins suggests that Maya-Mam customs as different as constructing a house, staying healthy, seeking God, disciplining children, agreeing to a contract, or just speaking the language, all originate from the same concept- a search for the center. This is far more than mere balance, long recognized as a Mayan cultural value. Rather, center space is a place of physical and metaphysical peace, acceptance, meaning, health, happiness and "home." Collins also shows how cenderedness is deeply embedded in the grammar of Mam- its lexicon, morphology, syntax, and discourse structure. This relatedness of Mam culture and linguistics provides an unusually detailed contribution to the debate on linguistic relativity and the Sapir-Whorf hypothesis. Collins combines historical accounts with firsthand ethnographic and linguistic methodology to explore the concept of centeredness. Detailed accounts of his personal interaction with the Mam illustrate and enrich the book's concepts. This volume will interest students of the relationship between language and culture generally, and specifically those interested in the study of Maya of Mexico and Guatemala.

The native Maya peoples of Mexico, Guatemala, Honduras, and Belize have been remarkably successful in maintaining their cultural identity during centuries of contact with and domination by outside groups. Yet change is occurring in all Mayan communities as contact with Spanish-speaking Ladino society increases. This book explores change and continuity in one of the most vital areas of Mayan culture—language use. The authors look specifically at Kaqchikel, one of the most commonly spoken Mayan languages. Following an examination of language contact situations among indigenous groups in the Americas, the authors proceed to a historical overview of the use of Kaqchikel in the Guatemalan Highlands. They then present case studies of three highland communities in which the balance is shifting between Kaqchikel and Spanish. Wuqu' Ajpub', a native Kaqchikel speaker, gives a personal account of growing up negotiating between the two languages and the different world views they encode. The authors conclude with a look at the Mayan language revitalization movement and offer a scenario in which Kaqchikel and other Mayan languages can continue to thrive.

First Published in 1979. Routledge is an imprint of Taylor & Francis, an informa company.

In this valuable book, ethnographer and anthropologist Brigittine French mobilizes new critical-theoretical perspectives in linguistic anthropology, applying them to the politically charged context of contemporary Guatemala. Beginning with an examination of the “nationalist project” that has been ongoing since the end of the colonial period, French interrogates the “Guatemalan/indigenous binary.” In Guatemala, “Ladino” refers to the Spanish-speaking minority of the population, who are of mixed European, usually Spanish, and indigenous ancestry; “Indian” is understood to mean the majority of Guatemala’s population, who speak one of the twenty-one languages in the Maya linguistic groups of the country, although levels of bilingualism are very high among most Maya communities. As French shows, the Guatemalan state has actively promoted a racialized, essentialized notion of “Indians” as an undifferentiated, inherently inferior group that has stood stubbornly in the way of national progress, unity, and development—which are, implicitly, the goals of “true Guatemalans” (that is, Ladinos). French shows, with useful examples, how constructions of language and collective identity are in fact strategies undertaken to serve the goals of institutions (including the government, the military, the educational system, and the church) and social actors (including linguists, scholars, and activists). But by incorporating in-depth fieldwork with groups that speak Kaqchikel and K’iche’ along with analyses of Spanish-language discourses, Maya Ethnolinguistic Identity also shows how some individuals in urban, bilingual Indian communities have disrupted the essentializing projects of multiculturalism. And by focusing on ideologies of language, the author is able to explicitly link linguistic forms and functions with larger issues of consciousness, gender politics, social positions, and the forging of hegemonic power relations.

When Mayan leaders protested the celebration of the Quincentenary of the "discovery" of America and joined with other indigenous groups in the Americas to proclaim an alternate celebration of 500 years of resistance, they rose to national prominence in Guatemala. This was possible in part because of the cultural, political, economic, and religious revitalization that occurred in Mayan communities in the later half of the twentieth century. Another result of the revitalization was Mayan students' enrollment in graduate programs in order to reclaim the intellectual history of the brilliant Mayan past. Victor Montejo was one of those students. This is the first book to be published outside of Guatemala where a Mayan writer other than Rigoberta Menchu discusses the history and problems of the country. It collects essays Montejo has written over the past ten years that address three critical issues facing Mayan peoples today: identity, representation, and Mayan leadership. Montejo is deeply invested in furthering the discussion of the effectiveness of Mayan leadership because he believes that self-evaluation is necessary for the movement to advance. He also criticizes the racist treatment that Mayans experience, and advocates for the construction of a more pluralistic Guatemala that recognizes cultural diversity and abandons assimilation. This volume maps a new political alternative for the future of the movement that promotes inter-ethnic collaboration alongside a reverence for Mayan culture.