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The article discusses the migratory plight of the Mam Indigenous peoples to present the journey of migration to and settlement in Oregon of Guatemalan residents. Also cited are the history of the Guatemalan civil war, the linguistic and ethnic Guatemalan Maya groups in Oregon like Akateko, Kanjobal and Quiché, and the efforts by Indigenous Guatemalans to seek various types of asylum in the U.S.

The Popol Vuh represents the most studied indigenous text of Mesoamerica, with its breadth of detail concerning Maya worldview, religion, cosmology, and society. Regarded as an ethnohistorical treasure, this narrative has been read exclusively as a freestanding, self-contained text to inquire into a history far removed from when it was actually created. Consequently, the colonial context of the text itself has been omitted, including the central role of Dominican friar Francisco Ximénez as transcriber and translator of the only available copy. This article reframes the Popol Vuh within its historical and physical ecclesiastic context, recovering Friar Ximénez's voice within his manuscript. It is argued that his work was first and foremost intended to be a religious treatise to carry out the conversion of the K'iche' to Christianity. This study offers an alternative, holistic understanding of Friar Ximénez's manuscript by tracing two historical moments that contributed to the transformation of the Popol Vuh narrative from a religious treatise into what it is now in the prevailing view, an ancient text or "sacred book". [ABSTRACT FROM AUTHOR]

The colonial-era documents commonly referred to as títulos were composed in Maya communities of the Guatemalan highlands in the context of significant societal change following the initial Spanish conquests in the region in 1524. Based on detailed analysis of five Nija'ib' K'iche' títulos and examples from other Highland Maya títulos, this article argues that the Highland Maya títulos served as instruments in negotiating power in the immediate community. As community records composed by indigenous scribes using the alphabet introduced by the colonizers, the títulos physically manifested their elite authors' privileged access to literacy and their influence on local historiography. Furthermore, the títulos redefined the sociopolitical landscape by integrating written records of territorial claims, historical events, social relationships, and political status into the dialogue of local-level power negotiations. [ABSTRACT FROM AUTHOR]

Copyright of Histórica (02528894) is the property of Pontificia Universidad Catolica del Peru and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study examines the work of the Dominican Friar Domingo de Vico, specifically his theology of or for the "Indians," the Theologia Indorum, written originally in K'iche' Maya in 1553-1554. While scholarship in recent decades has focused on the first post- contact writings by autochthonous Americans, particularly the Popol Wuj, or Mayan "Council Book," and the early impact of Hispano-Catholicism, little attention has been paid to the influence of indigenous religion on colonial Christianity. Therefore, this study critically examines the first use of Mayan myths in Christian literature for a more nuanced understanding of the mutual dynamics between missionaries and the missionized as well as the distinctions between missionary translation strategies in the early formative decades of first contact. [ABSTRACT FROM AUTHOR]

This paper focuses on a population that has received little attention in migration and in youth-related research: those ‘left behind’ when parents migrate to the United States in search of a better life for their families. Findings presented here are drawn from two sets of workshops with Mayan youth participants in the Southern Quiché region of Guatemala who have been directly (one or both parents have migrated) or indirectly (friends, relatives or neighbors have migrated) affected by migration. Through participatory action research processes, we have found that youth report parents’ departures in search of a better life for the family while also describing their yearning for them to return. Most viewed the United States as a discriminatory place where life is treacherous, including for their own family members. Despite this, they reported deep desires to migrate there. We discuss these findings in light of the direct and indirect messages that youth receive from their teachers who often discourage their dreams to journey north, and ourselves, participatory action researchers who work with their families in the United States and travel regularly to spend time with them in Guatemala. The strengths and challenges of participatory action research with this population are addressed. [ABSTRACT FROM PUBLISHER]

This article presents a literary criticism by the author for the book "Pedro K'iché' y otros relatos" by Guatemalan author and anthropologist Flavio Rojas Lima. He comments on the representation of Guatemalan and indigenous K'iché' culture in the work. The social aspects of the use of language among the K'iché' is also examined.

This article presents a literary criticism for the book "Pedro K'iché' y otros relatos" by Guatemalan author and anthropologist Flavio Rojas Lima. The author comments on the representation of K'iché' art and culture in the work and examines the elements common to Guatemalan literature present in the book.

Copyright of Redes is the property of Redes-Revista Hispana para el Analisis de Redes Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Latin American & Caribbean Anthropology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Desacatos is the property of Centro de Investigaciones y Estudios Superiores en Antropologia Social and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract: In recent years, historical geography has been at the forefront of new scholarship on the spatiality of colonial power and its complex relations with indigenous communities. This literature shows that imperial policies – emerging through state and scientific institutions, cultural practices, and capitalist ventures – required particular ways of conceptualizing, mapping, and organizing spaces and territories which transformed the geographies of indigenous communities, livelihoods, and identities. Through a close reading of archival texts from the late 19th and early 20th century, this paper examines the spatial and political relations between three groups: the Catholic Church, the British colonial state, and the Maya communities of southern British Honduras. Differences between the Catholic Church and the British colonial state – in their aims and approach to winning hegemony over the Q''eqchi'' and Mopan Maya – were accommodated and assuaged by a tacit agreement: that the Maya must be settled in permanent communities. Colonial power, in both its spiritual and statist modalities, was imminently geographical, and this geography comprised the common ground between Church and state in their approach to the Maya. [Copyright &y& Elsevier]

In Western philosophy and linguistic theory, interjections--that is, words like oof, ouch, and bleah--have traditionally been understood to indicate emotional states. This article offers an account of interjections in Q'eqchi' Maya that illuminates their social and discursive functions. In particular, it discusses the grammatical form of interjections, both in Q'eqchi' and across languages, and characterizes the indexical objects and pragmatic functions of interjections in Q'eqchi' in terms of a semiotic framework that may be generalized for other languages. With these grammatical forms, indexical objects, and pragmatic functions in hand, it details the various social and discursive ends that interjections serve in one Q'eqchi' community, thereby shedding light on local values, norms, ontological classes, and social relations. In short, this article argues against interpretations of interjections that focus on internal emotional states by providing an account of their meanings in terms of situational, discursive, and social context. [ABSTRACT FROM AUTHOR]

El artículo presenta una mirada en la historia del grupo étnico, los quiché. Se puede encontrar los quiché en las comunidades de los Altos de Guatemala. Se incluye detalles escritos sobre los quiché en el libro maya "Popol Vuh" y habla de los primeros ancestros de los quichés.

El artículo reflexiona sobre el grupo maya K'iche', también conocido como quiché, perteneciente a la civilización maya de Guatemala.

El artículo explora la existencia de los documentos quichés que han sobrevivido durante el tiempo. Se discute los textos incluyendo "Popol Vuh", "Títulos de los señores de Totonicapán", "Rabinal Achí" y el "Códice K'iche'." Según el artículo, los textos sean conservados debido a las familias gobernantes del siglo XVI.