By Barbara Tedlock
Defined as a landmark within the ethnographic learn of the Maya, this examine of formality and cosmology one of the modern Quich? Indians of highland Guatemala has now been up-to-date to deal with alterations that experience happened within the final decade. The vintage Mayan obsession with time hasn't ever been larger recognized. the following, Barbara Tedlock redirects our realization to the present-day keepers of the traditional calendar. Combining anthropology with formal apprenticeship to a diviner, she refutes long-held ethnographic assumptions and opens a door to the order of the Mayan cosmos and its day-by-day ritual. not able to go to the area for over ten years, Tedlock again in 1989 to discover that observance of the conventional calendar and faith is better than ever, regardless of a brutal civil battle. “. . . a well-written, hugely readable, and deeply convincing contribution. . . .”—Michael Coe
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Additional info for Time and the Highland Maya
During and immediately after the Guatemalan struggle for independence (181121) local rebellions increased. A group of Momostecan rebels who numbered nearly six hundred, including militant women leaders, established political relations with all the indigenous pueblos in the immediate region, including San Bartolo Aguas Calientes, Santa María Chiquimula, San Francisco el Alto, San Cristóbal Totonicapán, and San Miguel Totonicapán. They participated in the nativistic rebellions in San Miguel Totonicapán, which included the crowning of Atanasio Tzul as King of the Quichés.
He built his estate on the second ranch and, in 1630, obtained a consignment from the Crown that forced local indigenes to work for him. There was also a large ladino-run11 cattle ranch in the neighboring Sijá valley, and, in 1689, the Vicente patrilineage complained to the Crown that animals from this ranch were straying into their lands. Early in the same century, the quarter of Momostenango called Santiago, consisting of 457 tribute payers (working-age males), was given as a large land grant to Bartolomé Flores, while the other three quarters, with a total of 250 tribute payers, were given to María de Carranza.
And although everyone was poorer than before, the traditionalists were involved in constructing a cement-block chapel next to the important earth shrines at Chuti * Sabal ("Little Declaration Place"). They had decided to build this chapel after a Protestant alcalde, appointed by General Efraín Ríos Montt, had barred members of the cofradías and the organization of priest-shamans from using the municipal offices in the town center for religious purposes. All day long on 8 Batz*, each person who entered the shrines was asked for contributions to help with construction expenses.
Time and the Highland Maya by Barbara Tedlock