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    Pan-Mayanism ‘The Complenity of Maya Culture and the Process of Self Representation MAN Introduction Ui ‘of get iaterest in curent Maya tales eseuch, Tis esearch, how ever has centered mainly onthe ancient Maya and has paid estively lie attention tothe raggle of eontemporry Maya to edefive themselves in the moder, capitalist world system. Although ineest in the modern Mayas secondary to terest in their ancestors, Maya scholars insist thatthe modern nd ancient Maya sreequallrlvantifone wants to understand the dyaanics ‘oftheir cultura strategie for svivalMontejo 99: Cojt Cul 994. (Ove the lst ve hued ears Maya culture has demonstrated capacity bso external ggcession, attenuating at the same time withthe Maya phi- Towophy of pacific coexistence with people ature, and the universe The cur rent proces of retaliation ofthe Maya culture in Guatemala ivan example ‘ofthis powerfl wil to survive even na climate of extreme political violence (Smith go: Warten 194). Applying Erie Wol' (9) concep oftulure we ‘ca say that Maya cleat we Know i today has psd through diferent phases of enstructon, damantling, and reconstrction as seen, for example, ‘nthe reli, clase poscasic, hori, and modern Maya peiods. Once gina resurgence of Moya culture staking place thi time in response othe ‘xtreme pressure impose on the indigenous cultures uring the ast decades, ‘when massacres provoked ruptures ia Maya workviews and trations. “The curent revitalization of Maya cltue refs alo the continental mi bileaton of indigenous people seeking sf determination the American continent. On many diene evels—cltua, linguist, political, and rl Maya are paticpatng in the proces of unifying the diferet native “Maya poopes int apan-Maya movement or cultura revitalization and esr enc inthe May, the Mayan speaking region. Pa apni 2 lying foundation of the Maya culture (dhe mactolevel and the presen ado im ofthe erm "Maya" Lam proposing the exstence ofa unique, bae Maya clue, shor within the Maya region, This supposition is grounded inthe iden that the cultural history ofthe region has produced a culture that we an considera otalty, but one that elzo unique and as become varied in space and in tne (Carmack 988). We ecogaize that diferent Maya cultures share this basi clare, one that was posly hegemonic ia the classe “Mayacultureis, the, pluralist and tends ta dversfyover ime (Worsley 984 By consiering the plurality ofthe May cre (verity within unity), the pan-Maya movement fr clr reafimation will express itself cultural steategy developed bythe Maya to assure the survival and continuity of thee cen ature hates (enya yee ofthe Maya calendar) Only then ill webe beter sbe to understand Maya civilization, past and present an its current struggle for sl determination. More important intend to demon strate the mltform nature of Maya cultura tation an the cuten process ‘of contraction of pan-Mayn ethnic deni nt radon, emphasing the ‘continuity of Moyo eure and the dynamic force that has carved it throygh to the presen wth all of ts comequent ensformations. ‘The Underlying o Base Maya Culture—The Ancient Past My fc on the pan-Maya ctrl rensisance oven now taking lace inthe Maya rein predicated on theists here a shared o be Maya ctr ona macrocuu lee We Gad mater ean thoughout the Maya reson supporting the argument fora sted macro Maya cake thay Rave be estan hegemonic i the clas er (30 8-0 900) Accoding tings, hr was unique proto: Maya ngage fom which the ofpring anaes hat are ow spoken i the Maya elon ate erie Maya language re rested Lingus ave not Sound ent elationsip beyond thethirty-one own ngage inte contenpry Mayan langage family (Camph and Kame 85 The ctrl pater tha comtemporary Mayr converge in one est Maa tradion, and hs geographical me can speak of tinct Maya culture in thi Mesoamerica rea. Asaconsqucncofcrrentrtl thought our knowlege of Maye devel ‘opment ro carers the ace. myologled Mayabetome le mythic and more humanized We know fom archeology ht Sig an ery pri, “Maya civilization esved sro inten fom oer pests non Maya of Mex and he ap cultures ofthe aie * ay cat Renin oat It as inthis era the formate period (500-300) ~and inte te pcs period (20 nc-a0 25) that followed, tht May culture developed (Wiley 1982). The art and iconography of Izpa, bering the Olme legs inuenced the development of Maya at and writing (Campbell and Kaufan 1985). David ridel has argued that he cult of napa, along with that of Kaminajuyu, gives evidence ofthe early development of hieroglyphic, but Iltopiyphic writing reached its pra inthe lowland, eontatng com ron Maja cultural development in diferent geographic region (Friedl 986, usteson 1985). ‘eventhal bs sugested that the ate prevasic period showed a uniformity of Maya cute in material objet, aain giving evidence ofa shred Maya ‘cute (Leventhal 197, personal commonication). Maya ideology xpecilly| seligion and cosmology, motivated the development ofthis civilization, which ‘nar erated elite casera preclsi and csc periods that continued ‘co the postlsi (Schele and Miller 198; Schl, Friedel, and Parker 99) ‘The construction ofthe Mays world continued and we recreated or reson -sractedin the lowlands, wher it Nourished in the casi er. Important into vations caused the elite to became more power. The religious and cosmo- logical order became esetial for eite domination, and its mlstenznce was required by the governors to som hee divine origin (Schle an Miler 1986) ay ideology, therefore, a powerful ning force that explins why ‘Maya culture ha "persed as distinctive enthy forthe Iss 3000 yeas” (Gowen 98635). In Voge’ genetic mode! (i), we can aso find arguments th for of unique Mays culture, He firms tha the physica ingulti, nd temic pat tern converge rather than diverge ar we go back in time to the eenmon oi sins ofthe Maya. The social and historic cohesion tha existed in the presse petod began to diversify especialy during the peied between 700 and 300 In thier, the proces of mixing, emaking,Dorowing, nd inventing Was intense and provoked great deal of diversification. This therfore the mest expletive time in the dversication of Maya clu. Despite this dversifestion, Maya clare continued on amacroevl within which cotradiione developed Its dificult to authenticate thi macrolee of ‘altura cohesion, but tas persisted, an one can enumerate clr traits ‘hat are curently shared among the modern Mayan language groups anda ‘hough diférent from one another, ll ofthese igus fais are part of the great Maya uu. There ae specific differences that dtinguish one fom the othe, but thy share te same bake Maya deny and re. The Jaal- tek May re diferent from the Mames, the che or the Laandons, but ll belong tothe great Maya culture, The cll themsswes Maya. They ae df. ‘ent ethnic communities, each wih tei wn speci cultural characteristic within great tradition of shared cute, Ths, the Naya culture is pial ar the microlee wil aitaning ite unity nits mastlevel manifestation, Inaction othe archeological an linguistic data Presented hereto sup port the macr-Maya ee, the ethnographic and ethnological dat enforce ny argument forthe extence of shared Maya culture, For example, Maya cosmology isa powerfal unitying element for ths culture, sit is expresed in Maya mythology tals and oral tation. “By workiag back and forth fom theancent cosmology the modern, we are becoming increasingly convinced ‘ofthe ineprity and comity that Maya thought dpays over thowands of years ofhistory”(Schele, Friedl and Harker 19943). The May word dup Cates a cosmological order, and religous and potical Factions were sed together under the guidance ofthe sacred calendar Maya cosmology recounts the sacred forces that diet lives, the shan stu, the fu corners ofthe ‘earth, and the four baka shar holdup the universe According to the ethno Instore daciment, the Pol Vi (Great was the description and the story of how ll ofthe sky and the cath wee formed and divided ino fou parts, et was indicated, and the hy was measured, and the measring ord was brought ad was i fut in the sky and onthe crt, the four angles, the four commer a was toy the Create the Maker, who isboth mothe and ater fie “Recinos, Gotta, ad Mocey 1983) “These stores, recorded by the Quiché Maya of he aiplano (high pata) of Guatemala ae similar to those recorded by Yukatek Mayainthe Chil Blom (akemaon 9) In the Yucatd, these plas othe four comers the earth axe the bocabs who also appt in the ancient cae, the folded books of hicroplyphic wring ofthe postdasc period. Diego de Landa tls that the Maya prayed tothe four babs or Year Bearers "People sid that there were fourbrothersthat God Hunaby) when reatngthewordpaced tthe four ornersto holdup the sky" (Landa 982). The fur bycabs are central uesin ‘the Maya coumology and also function asthe ex Bearer the ace Maya calendasilln ase dy. The bacabs correspond tthe Year Bearers among the Ki'che (Carmack 1978), the om Hail (Yeae Bearers) among the bale tek Maya ofthe Guatemalan aliplan (La Farge and Byers 9), andthe Yat a Reise ‘Bearers amongthe Total ofthe highlands of Chiapas (Vogt 6a). These urea alo found among the Mops speakers of San Antonio in Belize, who, scsnding to Thompson, were descended fr the immigrants rom the Maya village ofan Las Pet, “Today'sindigenous people in San Antonio associate certain color with the words directions, bi they dont kaow the color that is associated with the diferent points on the compass any more" (Thompson 0-0, The knowledge ofthe four cormoloicaldietons and the colors aso- ued with them was essential in Maya tinal and ceremonies. This, then, 2 pan-Maya bel til exiting among the modern Maya of diferent regions ‘his supports our argument fora maceo-Maya culture derived from the past and rected in corent Mays communities. Ia adton, leading scholars of “Maya civilization in the lst hundred years ave asumed the existence of @ ‘nique Maya culture (Thompaon is a Farge and Byers 19), arguing that Mc says groups hard a Mays radon, thathierol yp could be deciphered ‘ng any ofthe curren spoken Mayen langues, an'ha the knowledge ‘of hieroglyphic writing could sil exist among the diferent Maya cultures of the Maya! Their elforts were crete toward the stady of what they called the" vestige” ofthis great Maya culture now disemiasted among ing My, This was the motivation fr theft expedition organized by Tulane Univer sity in 904 and the subsoqent expedition carried Out unde the supices of ‘he Camege Institute of Washington and the Peabody Maseum of Harvard University. Pom these expeditions, North American scholars recognized that theindigenous people ofthe Mayan inguin who ie nthe South of Mericn the Yaatan and Guatemala ate generally considered to be the ethnic and cultural descendants ofthe people wh consraced the reat temples and crete the inscriptions in the now dstertd cites, round which the modera Mayan illge are dstibute, (La Farge and Byers 193) Contemporary Maya commonites continue to adhere to many oftheir a ent, sacred pater and rituals Theingreasingly common celebration ofthe Maya New Yar, Wagi'Pats, athe majority of Maya communis and the ontinity ofthe ancient May calendar promoted by the ahiehor the gf ki May priests, show the continuous connection of modern Maya culture to the past present and future! Maya culture coins ts dynamic process of Fee rer eer react 2 May ca Renin construction and resurgence in spite ofthe internal and external forces tht tune strongly affected it over the las five hundred years "As members of a macro-Maya cultural base, cach linguistic community shares «collective pa-Maya identity that gives it stength and certain ee ‘ents fo the process of edfing its ature. All Maya peoples ofthe region ‘an etac thei lineage to ancient Maya culture. In Guatemala, "The appro rmaely 4 milion indigenous people ae Mayan: they spenk Mayan languages fand] thc are cultural eis othe pe-Hispanic Mayan voces of he past (Carmack 79:2). Referring tothe comity of Maya culture, Barbara Te oak gpsasas) has stated: Few regions of the wot show a lear concordance between language ani elture asthe Mayan region f we trace a cil around the hab tat ofthe cutrent speakers ofthe twenty-nine Mayan languages, this il ‘ko include the atchacologcal sts belonging to the Mayan ciiliza tin... The continual distribution of heir anguagetand the elatively sal variations among thes languages shows that these speakers ofthe ‘Mayan language have inhabited thi rion fr millennia. “This rcogition of «shared Maya clr is shown inthe practice of Maya ceremonial institutions that are pan-May, which persist among nese alof the curent Maya peoples Some Maya have expressed ths nexus between the cent Maya culture and the modern na very simple way by saying that "the ‘Maya culture lives on, because we, its descendants ive on” * “The Diversity ofthe May Cultare—The Rent ast Research on other civlizationshas suggested that cultures exist and develop 3s they adap to ther environment. Ths, the consruction of erly Maya culture, forthe origin of Maya civilization according to Sanders and Prices is symbi ‘otc Diten ecologic niches create the need for societies to develop di ferent strategies or survival nthe ese ofthe May, their diverse coogial ‘environment hs been an important factor in producing great variability. A ‘stinton usally made beeen the geographical diferent howd and highland Maya groups. Contemporary researchers observe thatthe lowlands rein presents more ecological uniformity than the highland region, which hols greater ecological and altatt diversity (Sanders and Pic 198). “Archeological data suggest hat around an oo there was a common May Pan Mayon . cultural radi, but that afer tat time, the remaking of the material and ‘ideological culture wa so strong that it erated gest diversity during the a fle and postlasic periods, Referring to the Maya material culture, Wiley (opa269 stats that the Mayans continued to receive foreign or externa fluences. Dering ‘the Early Clasicit seems probable evidence of yi silts) that, “Tikal had the leadership hegemony ove the greater part of the Mayan lowland, oat east the southern regions. Quirgud and Copén through marrying the daughters of royalty tothe governors of other cts. In spite of Thal’ hegemosy oer oer ces, these same ager tes, suchas (Copan and Quirigui gan to develop their own cultural identity during the ‘asc period. Emblematc glyphs and dtinctive at styles were developed in Aieent center. By the nd ofthe clase perio, centers were more diverse, and twas moe dict fo singe center to maintain hegemony over the ‘others The development of competitive centersled tothe creation ofaliances, ‘cltions andthe atainment of power by diferent states (Friedl 986). Per haps the diversity ofthe diferent Mayan cultures canbe more clealy observed fn the postclase period, when groups dispersed and diferences grew asthe Jmeraction became lssimportant Ina simile way, “the contemporary Mayan soups continue to belated and alienated from each other by poverty, by politics that courage uifcation and communication and by national bor ers (Shel, Freie, and Parker 19934). Ethnohistrirecorslikethe Popa Vuh, Anna of th Cakchigue nd Tide ed of he Lorde of Tetonicapi, amor others, tl that the forebessof he inhabitants of theaiplano region of Guatemala came from single pac, Tela in Mexico, an that afterward the dierentisted mote and more. According to the Pap Vuh, each tbe of Vukamag took poseson ofa diferent eo logical niche where it developed ethnic variations. At tis time, even if they Jn shared the same trations when they arivedin the Gustemalan alpha, ‘hey began to practice dierent ceremonies that organized their vision ofthe ‘world based strongly on their eligin. According to the Popol Vs, aot ong, aftertheir rival he Kiches began to cause thei neighbors suteingn order to sais th wishes oftheir governors and of Toil" was not ite what hey i, neither were fe the tries which they conquered. Many branches ofthe tribes came to pay tribute to the Quiche; al of orto, they came to give over” (Reinos, Goetz and Morley 983238). a er ROO rnee eee eee eee area eres = Mays cl Renta “The histori acounts also tel thatthe Maya ofthe Yueatin, Pte, and ‘abuaco had conics daring the pstlasie period. Bishop Digo de ands stated in is sateonth-century work, elcid as os de Yat, tha the Kokornes led with the Tutu Xiues, bt later ended thee rendship in an in ternal civil warsthe groupe separated and established thei lineagesin diferent ‘Sologel zones. The Cele, who live on the Yocatn oat, di ntllow the forcign Kokomestoexrct salt nd fish fom theirterories, nthe same way, the Kokomes, who lived inthe heart ofthe jungle dd not permit the Celesto hunt or collet rt in their territory (Landa 182) These confets contributed tocach Maya group's emphasizing its own unique or ditnctive character, and thew dferenes became heighten fe the Spanish invasion in the sixteenth ‘century The results ofthese histori, geographic and cultural adjustments are reflected in he variations of langue, socal organization technology, attic if and tadtonal des. Despite this itiactivenes, these characte sma interaated ona macolevel of ull identity, Tha ll Maya cltres Canbe configured witin abasic Maya patter that conines tobe strong and peste ata esl of his divers ‘Maye clfre has survived becuse ditinct ethnic communities adapted in diferent ways t their eolgialenvconments and developed dierent survival strategies with which to face five hundred yeas of sbjugation. The ‘Sversity within Mayan clr ste revo many pats thirty-one lingui- tic communities inthe Maya region (Guatemala, Meic, Bele, and Hon- ‘Saras) adapting and changing in varying capacities, Surely some passed more quickly through process of change and acculturation, while oters maintained eater contnuty wih thir ancient and recent pst. "The concept of culture in Wolf (4982) group of ideas and process in constant chang lading t the formation of an ideology—is relevant 10 the ‘Maya case. fi in thet religious sytem that we can more clesty observe the proces of forming an ideology, Difrent May cultures have elaborated the Maya religion in a sycretie proces, retaining the use of religious sym- bols of continuing importance chat the cros. To illustrate this the cba ‘or kapok tee isthe cosmological roe of fe” and bears much symbole ap plication (Morley and Brainerd 19). Long before the conquest the eb was the rer of eto the Maya, and they believed that it held up the skies. nthe Yocatin, ln the Postlasi, the Mayan parave was described as a place of de drink abounded. Pon Manion 2 Growing there wat yah, sated te ofthe Mayan [the cb, inthe shadow of which one could alway rest fom one's abor. (Morley and Brainerd 983468) With the imposition of Chrisianity, the Maya adopted the Christian cross, secing the similrity between stand Maya cross like those een at Palenque, Since then, the ros has expresed diverse ritual fanctions. Maud Oakes, for ‘example, observed tat in the Todos Santos (Al Sans Dayo the Day of he _Dea) celebration in the Guatemalan tplano, the rss isa special element in ‘witcha. "In order to provoke sickness in auj (sorcerer, shaman) that as ‘caused you damage, make tee rose from old red pitch pine and put them into abotle"(akes951:167). Among the Chamulas ofthe Chiapashighlands, the crosican protest the traveler's path On a path going to Tut there wat demon who was kiling and devouring travelers, at wo Chamulas died to kil him. "When he appeared, they made 3 cross in the ground wih hee sticks, This forced the demon to rie his word int the ground rather than into them. They best him to death right on the place ofthe eros” (Gossen 1984292) The ross can aso be elated to ery ancient May ceremonies simi lartothe erection ofstlaeevery twenty year, sisdone among the kate oF| the Cachumatan Mountains. very 0 often, large comes wee erected in oat ‘ofthe churches. "These crosses ses, think, hea, an even talk to the Mayan rests that knowhow to getintouch wit hem" (La Farge and Byers931:186) ‘The crouse also an important symbol inthe ceremonies related tothe planing ‘of mip (cornfields). For example, among the Qeqchi' Maya andthe Mopanes ‘of Pen and Belize, the night before soming the corn, those that are gong to elp assemble in the home ofthe milpe’ owner to keep watch through the night. Acros {placed at oe end ofthe hut ad befor it, ona table or ona piece of bark, they pice the scks of corn that willbe used ax eds, (Thompson 1930548) Finally, among the Maya of the Yucatin the transformation of the role of the cos is evident. According to Fares (19841). "The Speaking Cros of the Maya Caste Wa is a prime example ofthe divergence between form and meaning” ‘The remaking of Maya culture has led it to become divergent and plural sc as evidenced inthe dine Maya areas ofthe Guatemalan altipano, the ann rnnrE eres ere eee eee * Moye lca Reaice (Chiapan highlands, the Yocatin, Pte, and Belize. The cltural similares are Aerived from the great Maya macroclre. Cultural actions and dentifcation with the undying May cltre have given modern Mayas their detty or Mayacess The recognition of a ret shared Maya culture is expresed in 2 sarity ofits both sere and public, inclading the ws ofthe ancient, sacred ‘alendarand the public tition ofthe stem of cargos (fees or respons! Pits) that hasbeen maintained inthe Maya region ae a poltico-eigous system of mutual, commnity work and leadership. ts current manifestation retains the ascent through a erie of positions and duties, and als serves as an eeaiing mechani in Maya communities (Faris 1984) [As each group has developed dierent seateies for maintaining and pre serving spat othe (macroevel ancien Maya culture, some changes have resulted in transorming the meaning ofthe original caltural waditions. The ‘Maya culture is not statics een ait as gone through many proces inthe dlistant past it going through others now inthe forms of revitalization and ‘pan-Mayanism, and it wl continue to go through changin the ature. Cr ently we mast ake nto account the internal and exeral forces that provoke ‘hanger that suntan continues among modera Mays, One external force, a source of mich pretureto change. Protestant fndamentalism, Heréthe ‘change is especialy oriented toward » new ideology and socal organization tnd the eradication of ancient religious practices. In Saeapula, for example the misionaris win converts; part of the pos sems to include 8 Alstancng of thee coaverts fom pariipation in broader comunity tsses From the point o vw af practical evangelism, necessary 10 remove the converts rm the tidiional orgarization ofthe cfadia [religous brotherhood] and rom the religous belts sociated with (Gland Monaghan 1987246) ‘The impact of Western economies ineding feudalism and capitalism, the cre Maya region has been snother uch exteral force. Te confit between {ierent modes of production, a= Wol (98) suggests, has brought cultural transformation. As traditional Maya economic systems have ben replaced or ‘modified the impact of aptaliam can be noticed everywhere. The new co ‘omic modes have provoked rptursin traditional lifestyles. Diferent modes tfexpropition andexpotation ofmatveland, rom encomiendasand hain as to plantations, submerged indigenous people into dependent economic Paani 2 positon. The colonial organization of towns and settlements encapsated Maya populations as they tried to resi the invasion and cont of ladinos (Catz and Lovell :990). Capitalist tansiions rested constant ruptures among, the diferent groups, farther ccetuating the uolition of Mays commie ‘Among recent factors working against the continu of traditional Mays ‘lure, and peshaps the most teeatenng, hasbeen the armed confit be tween the Gustemalan army and the Guatemalan National Revolutionary Unity (uns). In this confi, thousands of Mays have been killed, and her calture as heen undervalued by the Fores invalved inthis cont. Bath ides have used the indigenous people for thei own political itary, and ideo logical objectives. Inthe same way the extence af cil patrols the Maya communities contributed to the dstuctinr of Mays traditions, sich asthe respect for elders and communal saidity ‘Maya resistance and continuity canbe tong distinguished aa mechs ism for clral surat that gies anew fen o modern Maya identity or Mayaness. he current proces of constructing a coordinated effort toward subsitence and cultural eaficmation among thee Mayan lingutic comm rites, or pan-Mayanisn, isthe result ofthe violent history experienced dur ing the ast four decades. Maya culture was most dramatically acted during the military confromtation between the army andthe guertils fom 1983 (0 1992. The Maya people have responded by organizing for ther own ream tion This cultural resurgence requires the Maya to be able to express them selves fely and conebute thei own systems of knowledge, ideology and community politics tothe constrction of sew inulticltaral Guatemalan The Construction of Pa-Maya thi Hentiy ~The Present Panindignous movements have always existed when the indigenous extures in question have been under external peste and thus in danger of ttl ex tinction. In North Ameria, panindigenous movements developed atthe end ofthe colonia era sa result ofthe continuous dmantng of indigenous cl: ‘ture and ther confinement on reservations and as alternative toextnton. ‘Thepolicyofthegovernmentofthe United Statesat the endothe its sought tolmpede indigenous interference athe activi ofthe “lized” ace 2 the same time ait execbed a benevolent paternalism to assure the enn rrr ener rere rere rarer * May ll Reaisoce survival fat east part ofthe native population, evenif unt satrlled ondons (Tenner 975) Panindigenows movements developed a a response o the nssds ofthe cl fore to survive and a organized resistance to brutal domination and expr Priton, Indigenous uprisings were amped in an efor td themes tthe oppress and eacitaetheireltral tration, reatvating indige- ‘ous rliious symbols and belief. An example isthe Ghost Dance among, the Pains Indians of North Americ in the 38905 (Mooney 1963). Unfort ately these Indigenous movement were considered ition uprisings of weaages against the cvzed people (European America) and this sup posed rationality sified the destruction ofthe Indiansand their movements he hands of government troops, as happened atthe masse at Wounded Knee, South Dakota in 1890, Other examples ofthese panindigenous move mente inlude the revolt of Tupac Amarin South Ameria inthe 1780, the (Cate Wars inthe Vaca in 850 (Red 94) and the Kok revolt inAfica fn a8, fom which pan African moverents derived with even more rial spends (Swalor 1973), Historia then, the efforts of indigenous leaders to stain their peaceful dreams of retaking and reviving thst tational ways rie have ra int the armed violence of the nation-state controling he exiny 1m Latin America during the past decade, multinational, paindigenous ongtizations have arsen"from thee ragmented histories of ppeesson, mar inalizaton and wt” (Messergg3-29),Inrecent years th indigehous move- fren fr sel determination have developed within a global framework of ‘human rights, mutual respect and valuation of utara diversity. forts have ‘evn onzsed toward theatainment of "unity inthe practi of basic human tights without destringestur diversity” (Meserig3:2)-Andlike many ‘ter indigenous group tugging survive ane mae themselves visible to ‘he world the May ofthe Mayab’ eon bate encountered ret interference ‘Rom thei owngovernnets, In Gunterala and in Meith Mayaarestrug- ‘lingo maintain their Mayanest inspite ofthe tremendous impact fila fam and other forms of politcal, religious, and academic intrsion into their ctr In thisituation,Tedlock (99516) states hat ew communal cultures ar vsing today inthe contest ofthe Mayan impor to resist Western domination and contol. Languages. myths, tendiional Mayan des sated lands andthe agin! 20-day calendar Ihave become key cultural values and symbol forthe contraction of transnational, pao-Mayan identity Among the Maya exiled in Mexico between 1982 and 1996 there developed 4 conscousnes of Peenging to and sharing the same base Mayan cule: “sine the mids, pan-Mayan groups hae taken on ore important. l= ‘though, due to ingusti verity, they have adopted Spanish as thei Hngua franca” (Warren 93:2) Silay, when refering to he proses of consti: tion ofan identityandpan-Maya ethic relationsamongthe Mays, CaralS2th {4990:279) has tte that the primary goal appears tobe the cretion of new and stronger ‘ral May identity one that mantis the values ofthe past while del lng wth development issues inthe presenta goal they recognize tobe highly charge in political terms. (emphasis in original) The ides ofbelongingo a larger Maya culation ha strengthened the die communities in thei steugple for cultural survival nthe refugee camps in Chiapas, Mexico, some Maya participated in ceviving and promoting thei ul ture asa meane of eving the anguish of exe. ifeen ethnic gros, sch ‘8 the Qlanjobaes, the Chujes, the Mares, the Jkaltks, the Huis. and impoverished Indios, share the same refugee camps. Tey wer all urvivors and vcs ofthe same violent represin of 92. In this oman sulleng, ‘hey unified ther eforts to remain i exile and denounce with their presence ‘he continuing vilstions of human right in Guatemala, Tele remaining in the refuge carps inthe fice of presures from both the Mexican and Gua- ‘emalan goverment to return wa a powerfl and efcive response tothe toca and aticutual strates ofthe government of Guatemala? ‘The refuge camps made possible for Maya groupe okra diferent sur vival strategie rom one another. Ou ofthe panfl experience of exile the Maya built «broad ethnic solidarity. The postive ethnic relationships inthe refygecampsalso extended tothe Mexican Mays with whom the refigees ad ‘contact The solidarity among the Maya group across these national borders was ppicable and unique to that sting. Despite rpionl and histo diversity this common identity feiles snd "host”ftndianrefoges and idan protectors iagut sPece the Mexian-Gustemalan station, (Pein 19860) rr reer rere rere rarer rarer eee » ay ca Renae In therefage camps, Maya culture was born and flourished An interesting ‘seis that fhe Teta Tell speaking vllagersof as Marais, Tnepa, ihobosted Maya fees in ther community. Beyond huoaitaranTeasosy the Teel Maya welcomed the Guatemalan Canola and Chuj May fo the bel they could provide jin inprovingthe local economy The refugees worked picking ofc for the Tete vlgers, and in return te Guatemalans had ac fess to community resources Inaddtin to land-wserghtsand employment, beneitsincde a schoo! ferdhcechldven, aces tothe Merican medi personel who visit he collective. and a community that cares fr them as equals, as Mayans (Eahesosé01) risen bowen Mein a Gates Mayin Meson etry fre cng the pt Ht wl eal SEeiopmet The mre nd eis maps ne Maya Hingis ropa fanaiertemte May cayenne Maa of ies Teun came nto ec act wh oe nar The pe ape r+ ‘Sif the aie pops to she irc The Mexican pe tai and epee ty wih the ters nd who were Fenginnsecteconitoninh camps thas dering cons eareenheterundertandigott ciara ies “he cet ten Gstaan and Mexican Ma peed song rea sonhip cient to sonny and sr of eo May rion. Fecupmlnme ui ayeomen wha bad lng oer = ‘canned ttl and alee shige Sab aap an cach icin megs ad open eb bord ara borer tht in tpt a hep hey ie ‘season Sting nd inesing conciousness sig tmong he Map nino ori the Une Ses. rg {Shlain hess May ler inindantown sate Ht) chy pl Mayan San Mig tn but y the 90" hey Tacs led by ple tom other May commaniti“Te peop Hom Nie hen command oe he ry bot» owing amber of Sect fom To Sun # und ter oft Ga er ne Many communes forge pr Mayen ie obi of one rational borders has increased during the lst decade, and “thie proces of pan-indigenism tao arena of he caren mobilization and forced redfi ion witia the aptlit word stem (Varese 1988-14). The immigrants ar Fivng in the United States (Frida, Southern Califor the Southwest) tend to keep their unity a ethnic group through commen symbols such the petro sink Gn niatown ie San Miguel) and the marimba, alghough the ‘maria is being paced by nrtoo mosi, sucha that payed bythe Mei ‘an attic group Los Ties dl Not. Tn these healthy tranaclral relationships, May f many origins openiy learned and shared eachother’ cultural conditions There developed.» beter andestanding of cultural dierences and similares, itensVing common cra ots ‘The Present Situation in Guatemala In Gostemala,tisimportant that Maya rear their estoal identity within thepoies. epistemology, and ideology of Maya culture (Montej 99) Pan Mayanism isa cultural movement of self-undertanding and valuation of the ay heritage without inclaing the advocacy ofthe nonvable, perhaps even dangerous, conceps of an encapulted Maya nation state or an ambiguous ‘Mays nationalism, as has been proposed by others (Smith 1991). Many Maya prefer to direct therefore to edefine their entity within a proces of elt ‘Setermination and self epresetation that wil hep crest pluralist Gate smal nation-state, Pan-Mayanism is fundamental phase forthe atsinmert offre objectives because fit we should eel proud of our May culture in ‘order to understand its dynamic history and, second, the serotypes and the ideological eonstrastion or images that are rooted ia the minds of non-Maya people within he national sate must undergo a radical change ino positive images through an appreciation of Maya history and culture pas and present. Wisnot enough to eae ito and us the rhetoric of Mayanes fie donot reatea Maya knowledge that wil go into theconsruction ofa mulithicand ‘muliultral Guatemalan zation, bul with the commitment of both Maya and non- May. If Guatemala wants to continue proclaiming is nique char acters a nation by using Maya erent and symbols, then ts recognize the ative ole of Maya people and clea integral tothe eanseution of the nation-state ‘One ofcily recognized Maya institution of national sna irtecoationl staan the Academia de las Lengua Mayas de Guster (Ate; Academy of Serr rrrrer errr ener etree Teeter reer rere reer ree » a Itt Reise Mayan Languages of Guatemala, strong vic for promoting Maya cul- tue Therole ofthe ataca as ben fundamental inthe recovery, maintenance tnd promotion of Maya culture and Mayan languages It has reached diferent Mayan linguistic regions ofthe entire Guatemalan erstory to stimulate ‘he us of native tonguesin sate schools and othe institutions and pro tmotethe we of unified alphabet owt the ax Mayan languages was ranted oficial recognition ng99asan “autonomous state entity" with the mandate to "promote the knowledge and wse of Maya languages and to roearch, plan, program and implement relevant linguistic, iterary, ‘educational acura material” (Smith 19130) “The ate pursus Maya abectvs by putting its programs into practice in ferent Mayan linguistic eons, with the wadrstanding tat all Maya be long tothe bare May clue, the maco-May clr train, Afterall ‘De ann mat mainunis condition asa “autenomourstate ety” in order to continue its work, To atsimiste into a government bureaucracy o to be Thanpulated into adopting political programs promoted only bythe tate ean tly change orale he orignal objective of having Maye people rcognite ‘hk par and ther place in dhe overall Maya clare, “Another important organization is the Consejo de Onganizaiones Mayas de Guat (come Counc of Mays Organizations of Guatemala, an bella organization tat played a more politi role by chaneling indigenous demands for autonomy ands determiatin and strong Maya prticipation in the peace notations in Guatemala come even brings up the taboo sujet of sem represion, 38d spe ‘ically requests participation ar Maya in the dialogue currently taking ‘laczbetween the government andthe Guatemalan National Rvolution- fry Union (en) guerillas. As they seit the lino state and ladno ‘guerila commanders should not decide the fate ofthe Maya trauma tie by the ations ofeach (Sith 91:25 emphasis in rina) tn the construction ofa pan-Maya ethnic ide, the le ofthe Maya medias fundamental. Among the insitutons dedicated tothe difision f May ideas ‘ndinformatio are the Ciama) publishing company Rursjolandthe i= Tingual newspaper El Regional. Cholsms) publishes books and booklets on ‘Maya issn, Rutzolisa bimonthly newsmagazine that presents a selection of ticles abou Maya peoples and !Reyonaisa wedkly newspaper containing ‘tc in Mayan langeages a well asin Spish for Maya readers in western (Guatemala “The work of wide variety of Mays leaders on national and international levels advances reogntion for the Maya people. The are many Maya men and women quill working at local and natonl level fo the improvement ‘of Maya communities Some are mor ible and ae heard on larger sa (One i Nobel Prize winner Rigoberta Mench, whose efforts have pt indie os ses at the forefront of dsussons in Guster and the Americas. The role ofthe agi or Maya priests hasbecome ymbol of ebirth and uniition ‘ofthe Maya culture om national level ‘The very complex Maya cultures the expresion of several eels of under standing Diferet visions ofthe world ae being reworked by exch of the in _Bvisic communities inthe Maya region, which lo contain the expression of|

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