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Although romanticized as the last of the ancient Maya living isolated in the forest, several generations of the Lacandon Maya have had their lives shaped by the international oil economy, tourism, and political unrest. Watching Lacandon Maya Lives is an examination of dramatic cultural changes in a Maya rainforest farming community over the last forty years, including changes to their families, industries, religion, health and healing practices, and gender roles. The book contains several discussions of anthropological theory in accessible, jargon-free language, including how the use of different theoretical perspectives impacts an ethnographer’s fieldwork experience. While relating his own mishaps, experiences of community strife, and conflicts, Jon McGee encourages students to shed the romantic veil through which ethnographies are usually viewed and think more deeply about how events in our own lives influence how we understand the behavior of people around us. New to the Second Edition: Revised Introduction incorporates the author’s recent work with the Lacandon and discussions of anthropological writing, culture theory, and how events in the author’s personal life have changed his approach to anthropological fieldwork. Revised chapter, “Finding an Income in the Lacandon Jungle” focuses on families who have shifted from a subsistence farming economy to earning revenue by renting facilities to tourists, owning small community stores, working as hired labor for archaeologists, or make use of a variety of government rural aid programs created in the last two decades (Chapter 5). New chapter, “Forty Years Among the Lacandon: Some Lessons Learned,” discusses what the author’s 40 years of experience as an ethnographer has taught him about the discipline of anthropology and the concept of culture (Chapter 8)
The Maya Tropical Forest, which occupies the lowlands of southern Mexico, Guatemala, and Belize, is the closest rainforest to the United States and one of the most popular tourist destinations in the Western Hemisphere. It has been home to the Maya peoples for nearly four millennia, starting around 1800 BC. Ancient cities in the rainforest such as Palenque, Yaxchilan, Tikal, and Caracol draw thousands of tourists and scholars seeking to learn more about the prehistoric Maya. Their contemporary descendants, the modern Maya, utilize the forest's natural resources in village life and international trade, while striving to protect their homeland from deforestation and environmental degradation. Writing for both visitors and conservationists, James Nations tells the fascinating story of how ancient and modern Maya peoples have used and guarded the rich natural resources of the Maya Tropical Forest. He opens with a natural history that profiles the forest's significant animals and plants. Nations then describes the Maya peoples, biological preserves, and major archaeological sites in Mexico, Guatemala, and Belize. Drawing on more than twenty-five years of conservation work in the Maya Tropical Forest, Nations tells first-hand stories of the creation of national parks and other protected areas to safeguard the region's natural resources and archaeological heritage. He concludes with an expert assessment of the forest's future in which he calls for expanded archaeological tourism to create an ecologically sustainable economic base for the region.
From the ancient traditions of the Lacandón Maya comes an Indigenous model for a sustainable future Having lived for centuries isolated within Mexico’s largest remaining tropical rainforest, the Indigenous Lacandón Maya now live at the nexus of two worlds—ancient and modern. While previous research has focused on documenting Lacandón oral traditions and religious practices in order to preserve them, this book tells the story of how Lacandón families have adapted to the contemporary world while applying their ancestral knowledge to create an ecologically sustainable future. Drawing on his 49 years of studying and learning from the Lacandón Maya, James Nations discusses how in the midst of external pressures such as technological changes, missionary influences, and logging ventures, Lacandón communities are building an economic system of agroforestry and ecotourism that produces income for their families while protecting biodiversity and cultural resources. Nations describes methods they use to plant and harvest without harming the forest, illustrating that despite drastic changes in lifestyle, respect for the environment continues to connect Lacandón families across generations. By helping with these tasks and inheriting the fables and myths that reinforce this worldview, Lacandón children continue to learn about the plants, animals, and spiritual deities that coexist in their land. Indigenous peoples such as the Lacandón Maya control one-third of the intact forest landscapes left on Earth, and Indigenous knowledge and practices are increasingly recognized as key elements in the survival of the planet’s biological diversity. The story of the Lacandón Maya serves as a model for Indigenous-controlled environmental conservation, and it will inform anyone interested in supporting sustainable Indigenous futures. A volume in the series Maya Studies, edited by Diane Z. Chase and Arlen F. Chase
In 1981, UT Press began to issue supplemental volumes to the classic sixteen-volume work, Handbook of Middle American Indians. These supplements are intended to update scholarship in various areas and to cover topics of current interest. Supplements devoted to Archaeology, Linguistics, Literatures, Ethnohistory, and Epigraphy have appeared to date. In this Ethnology supplement, anthropologists who have carried out long-term fieldwork among indigenous people review the ethnographic literature in the various regions of Middle America and discuss the theoretical and methodological orientations that have framed the work of areal scholars over the last several decades. They examine how research agendas have developed in relationship to broader interests in the field and the ways in which the anthropology of the region has responded to the sociopolitical and economic policies of Mexico and Guatemala. Most importantly, they focus on the changing conditions of life of the indigenous peoples of Mesoamerica. This volume thus offers a comprehensive picture of both the indigenous populations and developments in the anthropology of the region over the last thirty years.
This impassioned and rigorous analysis of the territorial plight of the Q'eqchi Maya of Guatemala highlights an urgent problem for indigenous communities around the world - repeated displacement from their lands. Liza Grandia uses the tools of ethnography, history, cartography, and ecology to explore the recurring enclosures of Guatemala's second largest indigenous group, who number a million strong. Having lost most of their highland territory to foreign coffee planters at the end of the 19th century, Q'eqchi' people began migrating into the lowland forests of northern Guatemala and southern Belize. Then, pushed deeper into the frontier by cattle ranchers, lowland Q'eqchi' found themselves in conflict with biodiversity conservationists who established protected areas across this region during the 1990s. The lowland, maize-growing Q'eqchi' of the 21st century face even more problems as they are swept into global markets through the Dominican Republic-Central America Free Trade Agreement (DR-CAFTA) and the Puebla to Panama Plan (PPP). The waves of dispossession imposed upon them, driven by encroaching coffee plantations, cattle ranches, and protected areas, have unsettled these agrarian people. Enclosed describes how they have faced and survived their challenges and, in doing so, helps to explain what is happening in other contemporary enclosures of public "common" space. A Capell Family Book Watch the book trailer: https://www.youtube.com/watch?v=pTLvmg3mHE8
History shows that travellers sought to experience the unfamiliar and exotic cultures and traditions of Indigenous peoples, with early examples of Indigenous tourism in the United States, Canada, Scandinavia, Australia, New Zealand and countries throughout Asia and Latin America. Similarly, contemporary travellers demonstrate a desire to seek out opportunities to experience Indigenous peoples and their cultures. Thus, we are witnessing worldwide growth in the awareness of, and interest in, Indigenous cultures, traditions, histories and knowledges. Engagement in the tourism sector is regularly advocated for Indigenous peoples because of the socio-economic opportunities it provides; however, there are a range of cultural benefits including the maintenance, rejuvenation and/or preservation of Indigenous cultures, knowledges and traditions for Indigenous peoples who choose tourism as a vehicle to showcase their cultures. Consequently, tourism is regularly acknowledged as a means for facilitating the sustainability of tangible and intangible Indigenous cultural heritage including languages, stories, art, dance, rituals and customs. Importantly, however, the history of Indigenous peoples’ engagement in tourism has provided a range of examples of the threats to Indigenous culture that can accrue as a result of tourism (i.e., cultural degradation, commercialisation and commodification, authenticity and identity, among others). This book presents an exploration of the intersection between tourism and Indigenous culture. The chapters in this book were originally published as a special issue of the Journal of Heritage Tourism.
This volume presents the data, analyses, and interpretation of a wide range of osteological and burial data. The Petexbatun bioarchaeology subproject included complete assessment of burial practice and osteology. The chapters on this research explore population variability in time and space, paleopathology, and trauma from skeletal remains throughout the various sites and the inter-site areas of the Petexbatun, as well as from Seibal and Altar de Sacrificios. Yet Wright's innovative study goes on to apply the most recent physical and chemical techniques, particularly isotopic analysis, to assess diet and health in the populations of the Pasion region. Variability between sites, across levels of status, and over time are assessed and conservatively interpreted in the light of contemporary issues and problems of physical, chemical, and statistical methodology. Finally, the Petexbatun and Pasion region results are compared in order to reassess past and current studies and interpretation of skeletal remains in other regions of the ancient Maya lowlands. In the final chapters of this work, Wright's cutting-edge osteological analyses are used to critique current alternative interpretations of Late Classic to Postclassic culture history and alternative hypotheses on the role of changes in climate, ecology, diet, nutrition, invasion, and other factors in the end of Classic Maya civilization and the transition to the Postclassic period. This volume also provides an independent assessment of the results of other Petexbatun region subprojects and a comparative evaluation of recent studies by other projects of Late and Terminal Classic culture change. For bioarchaeologists, this work sets a new standard in breadth and depth of osteological study. For Pre-Columbian scholars in general, it provides new insights into the environmental and biological issues involved in the debate on the end of the Classic period of Maya civilization. VIMA Series #2
This book offers a new account of human interaction and culture change for Mesoamerica that connects the present to the past. Social histories that assess the cultural upheavals between the Spanish invasion of Mesoamerica and the ethnographic present overlook the archaeological record, with its unique capacity to link local practices to global processes. To fill this gap, the authors weigh the material manifestations of the colonial and postcolonial trajectory in light of local, regional, and global historical processes that have unfolded over the last five hundred years. Research on a suite of issues—economic history, production of commodities, agrarian change, resistance, religious shifts, and sociocultural identity—demonstrates that the often shocking patterns observed today are historically contingent and culturally mediated, and therefore explainable. This book belongs to a new wave of scholarship that renders the past immediately relevant to the present, which Alexander and Kepecs see as one of archaeology’s most crucial goals.
The Zapatistas of Chiapas, Mexico, have often been portrayed in reductive, polarized terms; either as saintly activists or dangerous rebels. Cultural anthropologists Duncan Earle and Jeanne Simonelli, drawing on decades-long relationships and fieldwork, attained a collegiality with the Zapatistas that reveals a more complex portrait of a people struggling with self-determination on every level. Seeking a new kind of experimental ethnography, Earle & Simonelli have chronicled a social experiment characterized by resistance, autonomy and communality. Combining their own compelling narrative as participant-observers, and those of their Chiapas compadres, the authors effectively call for an activist approach to research. The result is a unique ethnography that is at once analytical and deeply personal. Uprising of Hope will be compelling reading for scholars and general readers of anthropology, social justice, ethnography, Latin American history and ethnic studies.