Santa Eulalia S People

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.

This is not a book about trains but about the variety of Spain. The bestselling author Christopher Howse makes ten great railway journeys that explore the interior of the peninsula, its astonishing landscapes and ancient buildings. The focus is the way the Spanish live now: their habits, streets, characters, stories – and quite a bit about their eating and drinking.Christopher Howse has been travelling around Spain for 25 years, and has now made a 3,000 mile circumnavigation by train from the top of the Pyrenees – through the vulture-haunted wilds of Extremadura and the Spaghetti Western deserts of the south, to the ancient hilltop city of Cuenca and beyond. On the way he meets troglodytes, visits a city ruined by an earthquake, runs into a dancing lion, stumbles across a body-snatching plot and tries out a recipe for acorn pie. An entertaining exploration of a much-loved country, The Train in Spain gives a fascinating and entirely original portrait of a strange land at a time of great change.

The acute processes of globalisation at the turn of the century have generated an increased interest in exploring the interactions between the so-called global cultural products or trends and their specific local manifestations. Even though cross-cultural connections are becoming more patent in filmic productions in the last decades, cinema per se has always been characterized by its hybrid, transnational, border-crossing nature. From its own inception, Spanish film production was soon tied to the Hollywood film industry for its subsistence, but other film traditions such as those in the Soviet Union, France, Germany and, in particular, Italy also determined either directly or indirectly the development of Spanish cinema. Global Genres, Local Films: The Transnational Dimension of Spanish Cinema reaches beyond the limits of the film text and analyses and contextualizes the impact of global film trends and genres on Spanish cinema in order to study how they helped articulate specific national challenges from the conflict between liberalism and tradition in the first decades of the 20th century to the management of the contemporary financial crisis. This collection provides the first comprehensive picture of the complex national and supranational forces that have shaped Spanish films, revealing the tensions and the intricate dialogue between cross-cultural aesthetic and narrative models on the one hand, and indigenous traditions on the other, as well as the political and historical contingencies these different expressions responded to.

Based on conversations with hundreds of Americans, this volume reveals the self-understanding of Americans as a people and as a nation.

Gatherings in Diaspora brings together the latest chapters in the long-running chronicle of religion and immigration in the American experience. Today, as in the past, people migrating to the United States bring their religions with them, and their religious identities often mean more to them away from home, in their diaspora, than they did before. This book explores and analyzes the diverse religious communities of post-1965 diasporas: Christians, Hews, Muslims, Hindus, Rastafarians, and practitioners of Vodou, from countries such as China, Guatemala, Haiti, India, Iran, Jamaica, Korea, and Mexico. The contributors explore how, to a greater or lesser extent, immigrants and their offspring adapt their religious institutions to American conditions, often interacting with religious communities already established. The religious institutions they build, adapt, remodel, and adopt become worlds unto themselves, congregations, where new relations are forged within the community -- between men and women, parents and children, recent arrival and those longer settled.