2 research outputs found
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Becoming I’x : Maya ontological decolonization and the turn to theater in postwar Guatemala
This dissertation examines theater’s capacity to communicate Maya ontologies and nurture cultural-political imaginaries among rural Mayas engaged in decolonization politics. In response to the highly exclusionary Guatemalan state and the 1980s genocide of Mayas, and coinciding with continent-wide Indigenous protests against quincentennial celebrations of Columbus’ arrival to the Americas in 1992, a vibrant Maya Kaqchikel movement emerged in Sololá, Guatemala. This rural grassroots movement of farmers and schoolteachers, which I call Tejido Social (Social Fabric), demonstrated an enormous capacity for mobilization around a range of issues including recovering ancestral land, expelling a military base, building a bilingual Kaqchikel community school, and revitalizing the practice of Maya customary law and governance. Beginning in 1999, a local political party sought to incorporate the Tejido Social movement, at times using tactics of intimidation and violence. In 2000, children of Tejido Social leaders, curious about aspects of Maya culture and ontology that had been repressed by genocide and colonization, took another approach. Turning away from broad grassroots organizing through village networks, they express a politics of reivindicación (cultural dignification and vindication) through theater. Through an ethnography of rehearsals, theater productions, and audience responses to the theater group Sotz’il, I analyze what Sotz’il’s theater performances do for performers and audiences. Extending Hirschkind’s concept of “ethical soundscapes,” I contend that Sotz’il shapes Maya worlds through theater. This research finds that Sotz’il’s theater performances evoke sensory memories of Maya ontology and lifeways. I contend that by awakening an emotional connection to everyday rural Maya experience, Sotz’il strengthens audiences’ ethicopolitical commitment to Maya reivindicación. Sotz’il’s project, however, stands in tension with the maintenance of the village networks that are central to Indigenous communities’ mobilizing power, leaving open questions about its future amidst repression. By exploring this tension I seek to rethink subaltern politics more generally, beyond social movements as a political formation, to conceptualize processes through which subaltern peoples internalize and emotionally attach to – and then mobilize around – identity-based causes and values.Anthropolog
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Theorizing a third current of Maya politics through the San Jorge land struggle in Guatemala
textIn response to the highly exclusionary Guatemalan state and the genocide of Mayas during the 1980s, the paradigmatic currents of the Maya Movement have been engaging the state in their struggle for rights. Some have been negotiating from within the Guatemalan government by occupying bureaucratic positions within less powerful state ministries. Other Maya actors press for more favorable socioeconomic policies using social movement tactics.
While most literature focuses on the above two currents as a dichotomy, I argue that a third current of Maya politics has the most political potential. One promising example emerged in the course of the land struggle of San Jorge La Laguna (1992-1999). A sector of rural Mayas (mostly poor farmers and teachers) began to look away from the state in their quest for empowerment. They became less concerned with rights granted from a distant state, and prioritized instead practices that reach towards community self-determination and ontological autonomy. This clearly represents a third current of Maya politics grounded in the social fabric of rural Maya communities and their values, social relations, and worldview. This current, which I call Tejido Social (social fabric), is also possibly present in other spaces in Guatemala and likely had existed in prior times but did not pronounce itself publicly until this period. I use Escobar’s theorization of postliberal, postcapitalist politics of relationality to analyze the significance of this third tendency of Maya politics. This study contributes to the theorization of emerging third current / Afro-indigenous movements in the Americas through an ethnographic approach which focuses on political interventions that are lived principles embedded in socio-political practice.Anthropolog