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

By Victor D. Montejo

Whilst 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 used to be attainable partially as a result cultural, political, monetary, and non secular revitalization that happened in Mayan groups within the later half the 20 th century. one other results of the revitalization used to be Mayan scholars' enrollment in graduate courses so that it will reclaim the highbrow background of the intense Mayan earlier. Victor Montejo was once a type of scholars. this can be the 1st booklet to be released open air of Guatemala the place a Mayan author except Rigoberta Menchu discusses the heritage and difficulties of the rustic. It collects essays Montejo has written during the last ten years that handle 3 serious matters dealing with Mayan peoples this day: 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 circulation to enhance. He additionally criticizes the racist remedy that Mayans adventure, 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 flow 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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The Maya have faced misfortune and discrimination ever since they were generically named ‘‘Indians’’; the Spanish conquerors didn’t care that there were many peoples and cultures on this continent. By globalizing the term ‘‘Indian,’’ they erased the cultural and linguistic diversity of thousands of indigenous peoples in existence before European contact. To understand this situation of racist and degrading treatment toward an entire people such as the Maya, we must analyze the reasons that reinforce or sustain this racist vision.

In the refugee camps in Chiapas, Mexico, some Maya participated in reviving and promoting their culture as a means of relieving the anguish of exile. Different ethnic groups, such as the Q’anjob’ales, the Chujes, the Mames, the Jakalteks, the Huistecs, and impoverished ladinos, shared the same refugee camps. They were all survivors and victims of the same violent repression of 1982. In this common suffering, they unified their efforts to remain in exile and denounce with their presence the continuing violations of human rights in Guatemala.

Today, Maya intellectuals and politicians recognize that their strength can play a leading role in this unified Maya nationalism. But before this can occur, Mayas must reinforce feelings of pride in being Maya and must project the Maya image according to our vision of ourselves. This Mayacentrism, however, does not have to be antagonistic to or separate from the genuine efforts of the many Maya and non-Maya working to create a multicultural, pluriethnic Guatemala. From Indian to Maya We must pay attention to the Maya culture because it is the primordial source of our identity and because that which is Maya should be the focus of our attention rather than that which has been termed ‘‘Indian,’’ the category historically used for our control and domination.

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