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A Choice Outstanding Academic Book, 2002

As ideas, goods, and people move with increasing ease and speed across national boundaries and geographic distances, the economic changes and technological advances that enable this globalization are also paradoxically contributing to the balkanization of states, ethnic groups, and special interest movements. Exploring how this process is playing out in Guatemala, this book presents an innovative synthesis of the local and global factors that have led Guatemala's indigenous Maya peoples to assert and defend their cultural identity and distinctiveness within the dominant Hispanic society.

Drawing on recent theories from cognitive studies, interpretive ethnography, and political economy, Edward F. Fischer looks at individual Maya activists and local cultures, as well as changing national and international power relations, to understand how ethnic identities are constructed and expressed in the modern world. At the global level, he shows how structural shifts in international relations have opened new venues of ethnic expression for Guatemala's majority Maya population. At the local level, he examines the processes of identity construction in two Kaqchikel Maya towns, Tecpán and Patzún, and shows how divergent local norms result in different conceptions and expressions of Maya-ness, which nonetheless share certain fundamental similarities with the larger pan-Maya project. Tying these levels of analysis together, Fischer argues that open-ended Maya "cultural logics" condition the ways in which Maya individuals (national leaders and rural masses alike) creatively express their identity in a rapidly changing world.

Analyzes the forced migration of Maya women from highland Guatemala and their turn toward language and Indigenous clothing in their homeland
 
Good Maya Women: Migration and Revitalization of Clothing and Language in Highland Guatemala analyzes how Indigenous women’s migration contributes to women’s empowerment in their home communities in Guatemala. This decolonial ethnographic analysis of Kaqchikel Maya women’s linguistic and cultural activism demonstrates that marginalized people can and do experience empowerment and hope for the future of their communities, even while living under oppressive neoliberal regimes. Joyce N. Bennett contests dominant frameworks of affect theory holding that marginalized peoples never truly experience unrestricted hope or empowerment, and she contributes new understandings of the intimate connections between Indigenous women, migration, and language and clothing revitalization.
 
Based on more than twenty months of fieldwork, the study begins with an ethnographic investigation of how economic policies force Indigenous women into migration for wage work. To survive, many, like the three young women profiled in this ethnography, are forced to leave their schooling, families, and highland homes to work in cities or other countries. They might work, for example, as vendors, selling crafts to tourists, or as housekeepers or waitresses. Their work exposes them to structural violence, including anti-Indigenous slurs, sexual harassment and violence, and robbery.
 
Furthermore, the women are pressured to wear Western clothing and to speak Spanish, which endangers Indigenous culture and language in Guatemala. Yet the Indigenous migrant women profiled do not abandon their Indigenous clothing and language, in this case Kaqchikel Maya. Instead, they find inspiration and pride in revitalizing Kaqchikel traditions in their hometowns post-migration. As women attempt to revitalize Kaqchikel Maya language and clothing, they seek to earn the title of “good” women in their home communities.
 
Unpacking women’s daily activisms reveals that women attempt to retain their language and clothing and also collectively seek to make space for Indigenous people in the modern world. Bennett reveals that women find their attempts at revitalization to be personally empowering, even when their communities do not support them.
 

The collection of documents known as the Kaqchikel Chronicles consists of rare highland Maya texts, which trace Kaqchikel Maya history from their legendary departure from Tollan/Tula through their migrations, wars, the Spanish invasion, and the first century of Spanish colonial rule. The texts represent a variety of genres, including formal narrative, continuous year-count annals, contribution records, genealogies, and land disputes.

While the Kaqchikel Chronicles have been known to scholars for many years, this volume is the first and only translation of the texts in their entirety. The book includes two collections of documents, one known as the Annals of the Kaqchikels and the other as the Xpantzay Cartulary. The translation has been prepared by leading Mesoamericanists in collaboration with Kaqchikel-speaking linguistic scholars. It features interlinear glossing, which allows readers to follow the translators in the process of rendering colonial Kaqchikel into modern English. Extensive footnoting within the text restores the depth and texture of cultural context to the Chronicles. To put the translations in context, Judith Maxwell and Robert Hill have written a full scholarly introduction that provides the first modern linguistic discussion of the phonological, morphological, syntactic, and pragmatic structure of sixteenth-century Kaqchikel. The translators also tell a lively story of how these texts, which derive from pre-contact indigenous pictographic and cartographic histories, came to be converted into their present form.

2005 — Best Book Award – New England Council of Latin American Studies

Selling handicrafts to tourists has brought the Maya peoples of Guatemala into the world market. Vendors from rural communities now offer their wares to more than 500,000 international tourists annually in the marketplaces of larger cities such as Antigua, Guatemala City, Panajachel, and Chichicastenango. Like businesspeople anywhere, Maya artisans analyze the desires and needs of their customers and shape their products to meet the demands of the market. But how has adapting to the global marketplace reciprocally shaped the identity and cultural practices of the Maya peoples?

Drawing on over a decade of fieldwork, Walter Little presents the first ethnographic study of Maya handicraft vendors in the international marketplace. Focusing on Kaqchikel Mayas who commute to Antigua to sell their goods, he explores three significant issues:

• how the tourist marketplace conflates global and local distinctions.
• how the marketplace becomes a border zone where national and international, developed and underdeveloped, and indigenous and non-indigenous come together.
• how marketing to tourists changes social roles, gender relationships, and ethnic identity in the vendors' home communities.

Little's wide-ranging research challenges our current understanding of tourism's negative impact on indigenous communities. He demonstrates that the Maya are maintaining a specific, community-based sense of Maya identity, even as they commodify their culture for tourist consumption in the world market.

Where Maya voices reclaim their history and reshape our understanding of the past.

Combining the methodologies of anthropology and history, Carey uses both oral interviews and meticulous archival research to construct a history of the last 130 years in Guatemala from the perspective of present-day Mayan people. His research took place over five years, including intensive language study, four summers of fieldwork, and a year-long residence in Comalapa, during which he conducted most of the 414 interviews. By casting a wide net for his interviews—from tiny hamlets to bustling Guatemala City—Carey gained insight into more than a single community or a single group of Maya.

The Maya-Kaqchikel record their history through oral tradition; thus, few written accounts exist. Comparing the Kaqchikel point of view to that of the western scholars and Ladinos who have written most of the history texts, Carey reveals the people and events important to the Maya, which have been virtually written out of the national history.

A motto of the Guatemalan organization Maya Decinio para el Pueblo Indigena (Maya Decade for the Indigenous People) is that people who do not know their past cannot build a future. By elucidating what the Kaqchikel think of their own past, Carey also illuminates the value of non-Western theoretical and methodological approaches that can be applied to the history of other peoples. Valuable to historians, anthropologists, archaeologists, or anyone interested in Mayan and Latin American studies, this book will inform as well as enchant.

 

 

Examines the role of digital technologies in the lives of Kaqchikel Maya women whose husbands work abroad.

Anthropologist Meghan Farley Webb’s ethnography, Public Loves, Private Troubles, uses the lens of cellphones and other digital technologies to unpack marriage, love, sexuality, and family issues of Kaqchikel Maya women who remain in Guatemala while their husbands are part of the transnational migration workforce. Indigenous intimacy has been underexplored in ethnographic literature, and this is among the first books to focus on information technology's impact on intimacy and family in the Maya area. Overall, Webb shows how Maya women are empowered with their more autonomous lives when the husbands are absent but also are constrained by social media monitoring of their activities.

To begin, Webb surveys the Tecpán highland setting and civil war and migration history. She discusses how neoliberal policies are manifested in the financial and emotional stress of having to leave for the United States for economic opportunities. Chapter 1 characterizes the lives of Maya women in Guatemala who “endure” while their husbands are working abroad. Webb describes how marriage, family, and even the Catholic Church shape how the women see themselves and their situations. Chapter 2 delves into the history and use of technologies, such as cellphones and WhatsApp, and how they affect communication in these transnational households. Insight is given to the family and personhood. Chapter 3 focuses on the prominent use of the Facebook platform. Men use the app to conduct extramarital affairs, but the app is also used by couples as a way to express a public performance of devotion and a happy family. Chapter 4 focuses on the surveillance, including malicious gossip, that Kaqchikel women are subjected to especially from their mothers-in-law, who live nearby or in the same household. The narrative culminates in a discussion of how many wives are happier and more empowered without the men at home, yet they still can experience uncertainty, loneliness, and depression.

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.

Traje, the brightly colored traditional dress of the highland Maya, is the principal visual expression of indigenous identity in Guatemala today. Whether worn in beauty pageants, made for religious celebrations, or sold in tourist markets, traje is more than "mere cloth"—it plays an active role in the construction and expression of ethnicity, gender, education, politics, wealth, and nationality for Maya and non-Maya alike.

Carol Hendrickson presents an ethnography of clothing focused on the traje—particularly women's traje—of Tecpán, Guatemala, a bi-ethnic community in the central highlands. She covers the period from 1980, when the recent round of violence began, to the early 1990s, when Maya revitalization efforts emerged.

Using a symbolic analysis informed by political concerns, Hendrickson seeks to increase the value accorded to a subject like weaving, which is sometimes disparaged as "craft" or "women's work." She examines traje in three dimensions—as part of the enduring images of the "Indian," as an indicator of change in the human life cycle and cloth production, and as a medium for innovation and creative expression.

From this study emerges a picture of highland life in which traje and the people who wear it are bound to tradition and place, yet are also actively changing and reflecting the wider world. The book will be important reading for all those interested in the contemporary Maya, the cultural analysis of material culture, and the role of women in culture preservation and change.