The Blood of Guatemala

Grandin, Greg

doi:10.1215/9780822380337

Cited by 504 publications

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“…45 This kind of fine-grained class analysis is akin to historian Greg Grandin's study of nineteenth-and twentieth-century Quetzaltenango, where he found that Maya elites helped the state to control and co-opt the indigenous rank and file. 46 Although educated and entrepreneurial Kaqchikel's social mobility broke with hegemonic notions of Mayas as ignorant manual laborers, like Grandin, Esquit found that Maya elites' efforts to improve their lot ultimately reinforced rather than subverted Guatemala's social and racial hierarchies. 47 Like their interethnic manifestations (such as Kaqchikel attempts to downplay their collaboration with Spanish conquerors and K'ichee' speakers frequent references to it), such cross class and intracomunal rivalries speak to strategic essentialisms in Maya reconstructions of the past.…”

Section: Maya Historical Reconstructionsmentioning

confidence: 99%

“…Depending on the historical moment and movement, Ladinos and the state viewed indígenas superados as both threats and allies. 55 Even as Esquit recognizes recent scholarship that eschews a simplified state versus Indian dichotomy, 56 he points out that interethnic conflict, particularly the way the creole and ladino oligarchy have excluded Mayas, has stunted and continues to derail Guatemala's nation formation process. 57 A key component of superación was educación.…”

Section: Maya Historical Reconstructionsmentioning

confidence: 99%

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The Historical Maya and Maya Histories: Recent Trends and New Approaches to Reconstructing Indigenous Pasts in Guatemala

Carey

2011

History Compass

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The Maya of Guatemala have long been the subject of scholarly study and popular fascination. They have also contributed valuable insights to ethnographic studies, historical research, and archaeological excavations while working alongside and for foreign scholars. But seldom were they recognized as the primary authors of Maya histories. Indeed, such initiative was deemed subversive during Guatemala’s civil war (1960–1996). As the historical record demonstrates, Mayas have always been protagonists of their history, but only since the 1996 Peace Accords have cultural and intellectual spaces opened for Mayas to assume more public leadership roles in reconstructing indigenous pasts. As their recent efforts to claim, control, and convey Maya histories reveal, Mayas are not only adeptly interpreting but also creatively disseminating their own histories.

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Section: Maya Historical Reconstructionsmentioning

confidence: 99%

Section: Maya Historical Reconstructionsmentioning

confidence: 99%

The Historical Maya and Maya Histories: Recent Trends and New Approaches to Reconstructing Indigenous Pasts in Guatemala

Carey

2011

History Compass

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Section: Subjugation Explanationsmentioning

confidence: 99%

“…Seen this way, "culture is an important resource [for] making a wide variety of demands to overcome political marginalization and poverty" (Warren and Jackson, 2003: 1). These insights inspired a rich development of studies on indigenous self-representation (e.g., Rappaport, 1994;Mallon, 1995;Rubin, 1997; Gould, 1999;Grandin, 2000).As investigations into cultural politics achieved greater sophistication, the initial celebratory works gave way to theories better specifying the resources, limits, and consequences involved in this new turn (Hale, 1997). In one line of research, scholars noted the insufficiency of the ethnic paradigm to capture both the power and experience of racism, as has been noted in other parts of the world such as Canada and the United States (Omi and Winanat, 1994;Kelly, 1998;Weismantel and Eisenman, 1998;Bonilla-Silva, 1999).…”

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confidence: 99%

Broker Fixed: The Racialized Social Structure and the Subjugation of Indigenous Populations in the Andes

Scarritt

2010

Critical Sociology

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This is an author-produced, peer-reviewed version of this article. The final, definitive version of this document can be found online at Critical Sociology, published by SAGE. Copyright restrictions may apply. doi: 10.1177/0896920510378768This is an author-produced, peer-reviewed version of this article. The final, definitive version of this document can be found online at Critical Sociology, published by SAGE. Copyright restrictions may apply. doi: 10. AbstractResponding to calls to return racial analysis to indigenous Latin America, this article moves beyond the prejudicial attitudes of dominant groups to specify how native subordination gets perpetuated as a normal outcome of the organization of society. I argue that a naturalized system of indirect rule racially subordinates native populations through creating the position of mestizo "authoritarian intermediary." Natives must depend on these cultural brokers for their personhood, while maintaining this privileged position requires facilitating indigenous exploitation. Institutional structures combine with cultural practices to generate a vicious cycle in which increased village intermediary success increases native marginalization. This racialized social structure explains my ethnographic findings that indigenous villagers continued to support the same coterie of mestizos despite their regular and sometimes extreme acts of peculation. My findings about the primacy of race suggest new directions for research into indigenous studies, ethnic mobilizations, and the global dimensions of racial domination.Key Words: Racialization, Peru, indigenous peoples, subjugation, colonialism, indirect rule, ethnography, race and ethnicity.While recent studies have uncovered a sophisticated persistence in anti-indigenous racist attitudes in Latin America, racism's explanatory power remains dramatically untapped. In particular, understanding indigenous people's persistent subordination requires moving beyond the bigotry of dominant populations to focus instead on explaining the sources of durable inequality. For, despite recent mass mobilizations, indigenous populations remain "the most exploited, oppressed, and politically excluded groups in society" (Otero, 2003: 249). A recent study by the World Bank (2005) shows that in Peru (2004), for example, 63% of indigenous households live in poverty as compared to 43% of non-indigenous households. 1Racial analyses of the 1970s and 1980s made trenchant contributions about the particular economic articulation that marginalized indigenous populations, but was criticized for being an extension of class analysis and essentializing culture (Fuenzalida, 1970;Hall, 1980;Wolpe, 1980;Wade, 1997;de la Cadena, 2000). Subsequent ethnic analyses looked directly at indigenous social interactions, providing great insight into new and powerful forms of indigenous self-representation. Yet these works frequently noted the barriers of racism without having the theoretical framework to explain them (Omi and Winant, 1994;Wade, 1997;Warren and Jackson, ...

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“…2 By mining (and at times organizing) community archives, Reeves opens a window onto where and when Maya (and local ladinos) shaped nineteenth-century Guatemala. More nuanced than a tale of domination and defiance, Ladinos with Ladinos explores the unexpected alliances and betrayals that resulted from negotiation, collaboration, acquiescence, and resistance.…”

Section: Brian Stross the University Of Texas At Austinmentioning

confidence: 99%

Three Centuries of Woodland Indian Art: A Collection of Essays

McMullen¹

2008

Ethnohistory

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In her new book, Margaret Connell Szasz provides fascinating insights into cultural colonial processes through her exploration of the Society in Scotland for the Propagation of Christian Knowledge (SSPCK) and its mission to provide education for both Scottish Highlanders and Native Americans in the 1700s. In the eighteenth century, the Highland Line effectively divided Scotland, separating the untamed Highlands and the more anglicized Lowlands. Founded in Edinburgh in 1709, following the controversial Act of Union with England, the SSPCK aimed to create a homogenous Scottish culture through establishing schools to educate Highlanders in more "civilized" Lowland ways. Subsequent to its relative success with these schools, the SSPCK decided to pursue educating Native Americans. Due to competition with preestablished religious societies and the distance from its base in Edinburgh, the society achieved less across the Atlantic. Its missionaries' initial endeavors with the Muskogees and Cherokees quickly disintegrated due to warfare, and even later successes among the Lenni-Lenape and the society's support of Eleazar Wheelock's schools did not match its accomplishments among the Highlanders.After detailing the similarities between Highland Gaelic and Native American cultures and describing the society's educational projects on Ethnohistory 55:4 (Fall 2008)

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The Blood of Guatemala

Cited by 504 publications

References 0 publications

The Historical Maya and Maya Histories: Recent Trends and New Approaches to Reconstructing Indigenous Pasts in Guatemala

The Historical Maya and Maya Histories: Recent Trends and New Approaches to Reconstructing Indigenous Pasts in Guatemala

Broker Fixed: The Racialized Social Structure and the Subjugation of Indigenous Populations in the Andes

Three Centuries of Woodland Indian Art: A Collection of Essays

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