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Mexico’s indigenous people speak a number of rich and complex languages today, as they did before the arrival of the Spanish. Yet a common misperception is that Mayas have no languages of their own, only dialectos, and therefore live in silence. In reality, contemporary Mayas are anything but voiceless. Chiapas Maya Awakening, a collection of poems and short stories by indigenous authors from Chiapas, Mexico, is an inspiring testimony to their literary achievements. A unique trilingual edition, it presents the contributors’ works in the living Chiapas Mayan languages of Tsotsil and Tseltal, along with English and Spanish translations. As Sean S. Sell, Marceal Méndez, and Inés Hernández-Ávila explain in their thoughtful introductory pieces, the indigenous authors of this volume were born between the mid-1970s and the mid-1990s, a time of growing cultural awareness among the native communities of Chiapas. Although the authors received a formal education, their language of instruction was Spanish, and they had to pursue independent paths to learn to read and write in their native tongues. In the book’s first half, devoted to poetry, the writers consciously speak for their communities. Their verses evoke the quetzal, the moon, and the sea and reflect the identities of those who celebrate them. The short stories that follow address aspects of modern Maya life. In these stories, mistrust and desperation yield violence among a people whose connection to the land is powerful but still precarious. Chiapas Maya Awakening demonstrates that Mayas are neither a vanished ancient civilization nor a remote, undeveloped people. Instead, through their memorable poems and stories, the indigenous writers of this volume claim a place of their own within the broader fields of national and global literature.
This is the first full-length reference grammar of Mam, a Mayan language spoken today by over 400,000 people in the western highlands of Guatemala and the state of Chiapas, Mexico. The result of over three years of extensive fieldwork in Guatemala, A Grammar of Mam, a Mayan Language is based on the dialect of Mam spoken by 12,000 people in San Ildefonso Ixtahuacan in the department of Huehuetenango, Guatemala. England organizes A Grammar of Mam according to two complementary principles: to analyze Mam following basically traditional levels of grammatical description and to present material in such a way that the background information necessary for understanding each topic of discussion shall have been previously provided. Accordingly, England's analysis of the sound system and morphophonemic processes of Mam is followed by a description of the characteristics of root, inflectional, and derivational morphology. Chapters on phrase structure precede two chapters on sentence-level syntax. A Grammar of Mam is of particular interest in analyzing a Mayan language that is both syntactically and morphologically ergative and that is innovative in the direction of strengthening the ergative system. Indeed at all levels of linguistic organization Mam is innovative, and for this reason it is uniquely interesting both historically and theoretically.
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.
Mikel Ruiz's The Errant Children, the first novel published in the Tsotsil Maya language, offers a bold and unflinching portrayal of contemporary Maya life in Chiapas, México. Pedro Ton Tsepente' has a position in his village's traditional council, but rather than taking just a few ceremonial drinks, he becomes an alcoholic, subject to blackouts and delirium tremens. His wife, Pascuala, rages at God to step in and change her husband's behavior, taking extreme measures when He does not. Their neighbor, seventeen-year-old Ignacio Ts'unun, learns about gender relations by watching television programs where beautiful women are lighter-skinned and about sex by watching pornography, which leads to disastrous choices. These characters' suffering comes not from conquerors, missionaries, or settlers but from invasive economic and cultural forces that can make Indigenous people devalue themselves. Do not expect to be uplifted, but do prepare to be astonished.
This edited book contributes to the growing field of self-translation studies by exploring the diversity of roles the practice has in Spanish-speaking contexts of production on both sides of the Atlantic. Part I surveys the presence of self-translation in contemporary Indigenous literatures in Spanish America, with a focus on Mexico and the Mapuche poetry of Chile and Argentina. Part II proposes to incorporate self-translation into the history of Spanish-American literatures- including its relation with colonial multilingual-translation practices, the transfers it allowed between the French and Spanish-American avant-gardes, and the insertion it offered for exiled Republicans in Mexico. Part III develops new reflections on the Iberian realm: on the choice between self and allograph translation Basque writers must face, a new category in Xosé Dasilva’s typology, based on the Galician context, and the need to expand the analysis of directionality in Catalan self-translations. This book brings together contributions from some of the leading international experts in translation and self-translation, and it will be of interest to scholars and students in the fields of Translation Studies, Cultural Studies, Comparative Literature, Spanish Literature, Spanish American and Latin American Literature, and Amerindian Literatures.
The Serpent's Plumes analyzes contemporary Nahua cultural production, principally bilingual Nahuatl-Spanish xochitlajtoli, or "poetry," written from the 1980s to the present. Adam W. Coon draws on Nahua perspectives as a decolonizing theoretical framework to argue that Nahua writers deploy unique worldviews—namely, ixtlamatilistli ("knowledge with the face," which highlights the value of personal experiences); yoltlajlamikilistli ("knowledge with the heart," which underscores the importance of affective intelligence); and tlaixpan ("that which is in front," which presents the past as lying ahead of a subject rather than behind). The views of ixtlamatilistli, yoltlajlamikilistli, and tlaixpan are key in Nahua struggles and effectively challenge those who attempt to marginalize Native knowledge production.
This book focuses on the analysis of the contemporary literary movement of Maya writers of Chiapas. At the heart of this examination is a journey into the trajectory of this literary movement and its connection to the Zapatista Army of National Liberation (or EZLN) insurgency. This work shows two movements that are rooted in shared visions of rescuing, reclaiming, and recentering Maya worldviews.
The first anthology in any language to represent the full trajectory of this remarkable literature.
In this landmark book, Seven Stories Press presents a powerful collection of literary, philosophical, and political writings of the masked Zapatista spokesperson, Subcomandante Insurgente Marcos. Introduced by Nobel Prize winner José Saramago, and illustrated with beautiful black and white photographs, Our Word Is Our Weapon crystallizes "the passion of a rebel, the poetry of a movement, and the literary genius of indigenous Mexico." Marcos first captured world attention on January 1, 1994, when he and an indigenous guerrilla group calling themselves "Zapatistas" revolted against the Mexican government and seized key towns in Mexico's southernmost state of Chiapas. In the six years that have passed since their uprising, Marcos has altered the course of Mexican politics and emerged an international symbol of grassroots movement-building, rebellion, and democracy. The prolific stream of poetic political writings, tales, and traditional myths that Marcos has penned since January 1, 1994 fill more than four volumes. Our Word Is Our Weapon presents the best of these writings, many of which have never been published before in English. Throughout this remarkable book we hear the uncompromising voice of indigenous communities living in resistance, expressing through manifestos and myths the universal human urge for dignity, democracy, and liberation. It is the voice of a people refusing to be forgotten the voice of Mexico in transition, the voice of a people struggling for democracy by using their word as their only weapon.
In the highlands of Chiapas, Mexico, a large indigenous population lives in rural communities, many of which retain traditional forms of governance. In 1996, some 350 women of these communities formed a weavers’ cooperative, which they called Jolom Mayaetik. Their goal was to join together to market textiles of high quality in both new and ancient designs. Weaving Chiapas offers a rare view of the daily lives, memories, and hopes of these rural Maya women as they strive to retain their ancient customs while adapting to a rapidly changing world. Originally published in Spanish in 2007, this book captures firsthand the voices of these Maya artisans, whose experiences, including the challenges of living in a highly patriarchal culture, often escape the attention of mainstream scholarship. Based on interviews conducted with members of the Jolom Mayaetik cooperative, the accounts gathered in this volume provide an intimate view of women’s life in the Chiapas highlands, known locally as Los Altos. We learn about their experiences of childhood, marriage, and childbirth; about subsistence farming and food traditions; and about the particular styles of clothing and even hairstyles that vary from community to community. Restricted by custom from engaging in public occupations, Los Altos women are responsible for managing their households and caring for domestic animals. But many of them long for broader opportunities, and the Jolom Mayaetik cooperative represents a bold effort by its members to assume control over and build a wider market for their own work. This English-language edition features color photographs—published here for the first time—depicting many of the individual women and their stunning textiles. A new preface, chapter introductions, and a scholarly afterword frame the women’s narratives and place their accounts within cultural and historical context.