Identity: Similarities and Differences

From the readings this week, I thought the discussion surrounding the Mayan movement was particularly interesting. Earlier in the semester when Manuel came to talk to the class, I got the impression that there was very little political effort to preserve the Mayan community and its culture in Guatemala. Consequently, it was nice to see this Maya political effort discussed at length in this reading.

Initially, I would think to myself: "Why is there not a grassroots effort for the Maya people to rise up and assert their control? They need to come together as a group to ensure that they are more included in the politics of Guatemala so that their voice is also heard...so that their influence is really felt." In this reading, it becomes even more evident just how complicated that can be. In fact, the discussion of the Mayan community reminded me of a history talk that I attended last week concerning the current state of America in terms of race and the African American community. The speaker attempted to find enough similarities within the African American community, so that he could make generalizations about the African American community as a whole. Some history professors in the audience were dissatisfied with these generalizations because they felt as if these generalizations ignored the uniqueness within the African American communities that asserts that African American people are not all the same.

This seems to be a similar issue among the Maya community when trying to organize this grassroots movement. Perhaps their situation may be even more complicated due to the amount of different languages that exist among different Maya communities. Although all African Americans are not the same, they still managed to find enough similarity to organize a grassroots effort to obtain civil rights. So the question is, is there too much difference within the Maya communities to organize a similar grassroots effort. So often we label the groups of Guatemala as simply ladino or Maya that it is easy to forget the diversity of culture within the Maya community alone. For example, if two people from different Mayan communities cannot speak the common Spanish language of the country but can only speak in their respective Maya languages, they won't even be able to communicate with each other. Is it possible to have a successful grassroots effort under these conditions? Or will there simply be a similar continuation of the current Maya vs. ladino system in which the Maya groups with the most "power" assert their culture as the face of the entire Maya community while others are left out? Perhaps the Maya community will be forced to decide what is more important. Is it more important for the Maya community as a whole to have more of a voice in Guatemala than what already exists or will the Maya community be so caught up in emphasizing the differences between different Maya communities that not enough commonality is achieved for the greater good of the entire Maya community in Guatemala?

Defining Development

It was clear to tell from this weeks readings that land means everything to the people of Guatemala. In America, being able to own your own home is a staple of success and pride. In Guatemala however, land is livelihood. Land is treated as something to be honored and cared for, almost like a pet or elderly family member. I found it endearing how much pride is taken in farming their land. However, I found myself questioning what development really means, once again. Although it is much accepted now and typical for the farmers to stop growing maize and beans to farm for profitable "cash crops" such as cauliflower and broccoli, which are currently in high demand in the states, I am not sure the change of crops counts as development. I understand the thought process behind growing crops that produce a high retail value and are in more demand, but when I think of economic development I think of a higher level of development, with more increased currency flow.

One point that I felt overwhelming clear this week in the Pan-Mayan Movement article was the endless cycle of oppression that can be sensed in Guatemala's history. I believe a large reason for this problem is the endless yearning for labels of identity and acceptance. No one in Guatemala seems to have a clear understanding of who they are and who they represent. Mayans, Spanish, Second and Third generation Guatemalans, they all just seem lost, and as if they are still searching for who they are as a people. I think that if everyone felt a pride in their country, rather then the pain of the past it would be a lot easier to effect change and find a common goal of what is best for the people.

Speech Therapy

So many of our readings have dealt with the idea of identity. There have been a number of ideas and opinions tossed around when it comes to Indianess or Mayaness in Guatemala. The constant question is how and in what areas of life can the indigenous people maintain their traditional ways of life? Where can new concepts and ideas fit in Maya communities? Or can they? The ideas of transnationalism and syncretism are ubiquitous themes in many of the selections. A Dialogue of Indianess is no different. The historical-structural approach is a wonderful summation of the fact that ideas past, present, and future play a role in shaping one's identity. Depending on the context, certain aspects of a people are bound to change. I completely agree with the argument that Hall makes that "identity is always a matter of 'becoming' as well as of 'being' (159). Very few living things are static. There is always some type of movement or adjustment that makes life a time of 'becoming'. The idea of change can be related to transnationalism and syncretism. New ideas may not always be welcomed with open arms, but some ideas certainly have the potential to provide a means for development while not tampering with the established identity too much.

One thing that really struck me about the Indianess reading was the argument concerning the knowledge of the Spanish language. One opinion that I can certainly relate to is that of mindset. The speaker, a former member of PLANTAS, makes that case that language isn't the only thing that displays one's identity. The mindset and the heart are also very important aspects to one's identity. I certainly agree with this statement as it similar to my situation. In my everyday life, I speak the language that allows me to best communicate with my peers and others. However, my mindset is always Jamaican. If I were to constantly try to express my identity, specifically through language, it would be very difficult to communicate with others in my environment. My parents understood the importance of speaking the "language of power" in our context, English, and forced me to master it. The "language of power" for the Guatemala people, and many others, is obviously Spanish. The idea of preservation in terms of language is a really interesting one. "Spanish competence is seen as a more powerful tool for preserving indigenous identity (that is, for surviving) that the Mayanist focus on promoting indigenous language... (165).

As we have discussed a few times, the are so many different factions of the indigenous groups each with their own language. Spanish has the ability to connect the many different languages of of the various regions of Guatemala. Although, the indigenous people have feared 'forgetting' their language as a result of learning Spanish, there is still a very positive light to be shone on Spanish. The spanish language could ultimately be used as a unifying tool for the many different communities (166). Imagine if everyone committed to mastering the Spanish language. There would be barriers between peoples that could be removed in order to conduct business and spurn all types of development. All the while, I believe that the fear of 'loosing one's identity' is still very real. Is it really possible for the different communities to increase their interactions with various groups with varying traditions, yet still remain true to their own? How much of one's identity can be maintained by cultivating the right mindframe? Can Spanish or the acquisition of any 'language of power' really be a peoples' key to preserving one's identity? I am quite curious to see how area such as economic development would be effected as a result of a majority of indigenous people mastering Spanish. Perhaps, speech therapy could be a step in the right direction.

Love of Land = Life

This weeks reading finally gave me an idea of what it is like to love land. After reading over and over that Guatemalans cherish the earth and soil that they farm and inhabit a broader and fuller picture has been cast in my mind about why and how this can possibly be so. Furthermore, I think the chapter from Tecpán Guatemala was so interesting because it presented a historical outlook on the love and land and how today – just like other aspects of indigenous life and culture – land may not be seen by youth as important as it once was.

A few phrases that I think captured the essence of this relationship with the land really caught my attention. Among some of my favorite are the following: “cultural wealth, is seen ultimately to derive from the land” (125) and maize is thought as through its “symbolic value as sacred and life-giving product” (129) and finally “land is more than an investment, more than an asset…Instead it represents a particular relationship between people and place, an intimate knowledge that even an increasingly hyper-mobile Guatemalan society has not erased” (132). I think these quotes represent the reason why land is more than property to Guatemalans. And ultimately, I think it sheds a new light on the severity Mayans and Ladinos have faced over loosing their land in the past.

While I always knew that the Arbenz overthrow, being forced to work on plantations, and having to share rotten land throughout the last 60 years must have been awful and horrifying, it was not before reading this chapter that I fully appreciated why. I think the care that the Guatemalans take in making sure to collect every last piece of maize and putting in the effort to pay someone to farm rather than just sell their land goes to show that land is their life. It is what feeds them but it is also what gives them pride and fuels their hearts. Especially in relation to ancestors, having land passed down from generation to generation was not only a privilege, but also a way to stay connected to lost loved ones. I can’t really imagine something this special and sacred in American culture but in all honesty I wish I could experience it.

Because I was so enthralled by the deep relationships Guatemalans have with their land, the end of this chapter was very saddening. The image of broccoli growing in a field in rural Guatemala seems so strange to me that I almost laughed when reading about it. However, U.S. consumer demand now dominants Guatemalan agriculture and it seems that in order to survive, the people must adapt. I hope that this shift in agricultural production is not a representation of the developmental path Guatemala is on. Although there are clearly positive aspects to the faster growing, more money yielding crops, I fear that by producing for another country Guatemala may become dependant on the market in the United States. I do not know much about economics so I may be over analyzing this issue, but I do think that Guatemalan’s had a special relationship with maize that will soon be forgotten along with their indigenous languages and other things if careful preservation methods are not implemented soon.

A pan-Mayan Nation

When I read "A Dialogue on Indianness," I first thought: How is it possible to accomplish pan-Mayanism? There are so many small Mayan communities, each with their own culture, traditions, and languages. How can we unify so many different communities? This sounds like an extremely difficult task to me, but I think the main goal of the pan-Mayan movement is “reversing the historical oppression and silencing of the Indian communities” and changing the image of the Mayan people (154).

But I wonder, if pan-Mayanism is more of a new religion than anything else. Especially the PLANTAS community. As first they were focused on health and illness, as opposed to the “more contentious issues of language, rights, or justice” (161). However, under the lead of Gasper, who possess a very ironic appearance, the community promoted a return to the roots of Mayan culture by participating in ceremonies and rituals. In one way, this religious approach to life seems to provide comfort for the suffering Mayans and give them hope. It also provides them with understanding, a sense of identity, and a revival of what was once lost. The concepts presented by PLANTAS indicate that in order to be Mayan, one must speak the language, practice the rituals, and also wear traditional clothing. PLANTAS gives the Mayans freedom to express their culture, whereas before, the Ladinos labeled the Mayan culture as inferior.

On the other hand, I found it interesting that Virgilio took a more modern approach to the pan-Mayan movement. His way of reversing the oppression dealt more with creating opportunities for the Mayan population. He really believes that Spanish is the language of power and that it is necessary for moving forward in life. Spanish equals education in his mind, and education equals opportunity, which leads to power in a Ladino controlled state.

The clash of these two drastically different views really make achieving a pan-Mayan nation difficult, but I think the important thing to consider is the effort being made to establish a Mayan identity. One day perhaps, when we hear the word Mayan we will not associate oppression with it.

Agriculture in Guatemala: The Old and New

This weeks reading discussing the transformation, distribution, and relationship between the conflicting forces of history, tradition, and modernization in the Guatemala once again reminded me of the relevance of Sen’s development ideas. However, before I talk about development, I wanted to discuss the description of Mayan subsistence agriculture. I thought the explanation of the planting methods that the indigenous groups use in Chapter 7 yielded significant insights into the relationships between the land and the people. We all already know the close ties that the Mayan have with their homeland. What I didn’t know was how balanced and natural of an interaction this was. For example, the book talks about how maize and beans are perfectly suited to grow together, and that each plant replenishes the other and keeps the soil stable (123). Further, it turns out that maize and beans together are “protein complimentary…where the completed whole of the combined proteins is greater than the sum of the individual parts”(126). These two crops together represent the basis of the Mayan diet and symbolize a healthy and accessible food source for all age groups. The harvesting of crops also provides the structure for growing seasons, which organizes all other aspects of Mayan life including ritual, tradition, and celebration. I also found it very interesting how farmers often spread ashes of old crops in a symbolic “feeding of the land” (136). The interdependency between the people and the land thus exists as a reciprocal cycle both natural and innate; an equal process of giving, receiving, and restoring.

As others have mentioned before me, there has been a recent trend in Guatemala to stop the growth of customary maize and beans in favor of producing nontraditional export crops, such as cauliflower, snow beans, and broccoli (137). When I was reading about the change to nontraditional crops, I kept wondering, “Is this development?” While many would maybe equate exporting production with low wages and abuse of local populations, many Mayans attest that they would rather work for these companies, not only for better salary but also “…to avoid the financial, emotional, and health costs associated with traveling away from their home communities” (141). These companies have further created a demand for local labor. As we heard from the testimony of Marta, some employees even find satisfaction in their jobs, one aspect of Sen’s development idea. However, I couldn’t help but thinking during my reading that this latest plantation trend would eventually have long term negative consequences for the Mayan people. For example, nontraditional agriculture has “… included a drastic redistribution of land, wealth, and the work people do”(141). After observing the traditional mutually beneficial relationship between Mayans and the land, I feel new agricultural companies in Guatemala are displacing a system that ensures stability and value. However, this old ways of agriculture has setbacks too, including perpetuating the lack of education and poverty. Is there anyway the two systems coexists? Could syncretism play a role in finding a harmonious balance between the past and the future? Ultimately, both aspects of agriculture in Guatemala have positive benefits that ideally could be fused for the benefit of the Mayan people.

indian identity

As I read the article "A Dialogue on Indianness" I found myself asking the same question Rachel did, what is identity? As I continued reading I realized this is a question that the Guatemalan population is struggling to answer as well. Is identity solely defined by what language you speak, what clothing you wear, or your religion. Or does identity in fact have to do with something much more than your actions, can identity be defined by your own feelings. This struggle to understand identity seems to be one of the biggest problems in the pan-mayan movement. I found one of the best answers to this question of the last page of the chapter when Virgilio stated, " For me there is not one way of being indigenous, there are so many way to be indigenous." (200) I think this quote really describes the whole mission behind the pan-mayan movement as indians struggled to define what it actually meant to be indian in Guatemala and how they could adapt their lives to still represent their "indianness" in the changing world.

One thing I found very interesting was the efforts made by PLANTAS, an organization that was established mainly to help teach older and more traditional herbal medicine. From this it seemed to become a simply for the push to more traditional Mayan lifestyle. As explained later, this organization was somewhat paradoxical as it was a new Western organization pushing for a return to older beliefs. This led me to wonder if this was necessarily a good thing. Is it really beneficial for younger generations to revert back to old way of life when in fact it may be better for them to embrace modernization. This is not to say that it isn't important to embrace their culture, but it seems that by completely revert to more traditional values, younger generations will be at quite a disadvantage to the rest of the Guatemalan youth who have accepted Western modernization. I began to wonder if all Mayans really felt this strongly about keeping traditional values, as one indian spoke about herbal remedies, "I don't really like medicinal plants, I prefer to buy a pill!" So is this pan-mayan movement really something the majority of people want or is it something that member's of an older generation are trying to push as a way to try a old onto a culture that might be becoming outdated. I agree with Sarah that is very sad to hear about cultures dying out, but its also hard for me to understand how a country like Guatemala would not want to accept modernization as a way of helping development.

Another interesting aspect of this article was the section about the youth not wanting to accept traditional Mayan culture because of what it means to them. For many of these younger Mayans, no accepting their culture is a way of escaping the past and the horrors that they associate with it. Reading a story like Antonio's (183) it makes sense that someone who dealt with so much pain and loss growing up would not want to be associated with any part of this culture if they had the choice. As Antonio stated," I am not going to follow my father... I looked for a way to distance myself and find things that were better, to have something in this world, something for me. (185). Seeing the rejection of Mayan culture from this perspective puts a whole new spin on identity, where the youth are looking to change their identity as a way of redefining their lives and leaving the past in the past.

Choices

A lot of the time, when I read about modernization anywhere, but particularly in Guatemala, I tend to automatically think about how sad it is that the ‘culture’ is disappearing or becoming less apparent. We have been learning in class that culture is not something static or easily definable, but rather something complicated and always shifting, and I completely agree. However, it is still difficult not to be a little sad when I hear about languages, ceremonies and ways of life going out of regular use.

However, after reading chapter 7 of Tecpan, Guatemala, I thought a lot about Sen in relation to these changes in Guatemala. Today, Tecpan may be very different than it was before, however a large part of that difference is that people have more options today. Mayans in the region have the capability now to take economic risks and the choice of which crops to grow. They can also work in factories and other jobs while potentially continuing to do a small amount of milpa agriculture. While we may not consider these options to be good ones, they represent the largest array of choices that the Mayans have ever had. Also, there is more geographic mobility; although it might sometimes undermine the importance of small communities and family relations, it represents a much larger array of choices and opportunities for many Mayans. In a way, the rapid changes in lifestyle represent the direction that the Mayans themselves choose to take. Each person considers his individual good and the good of his/her family, and each individual decision adds to the whole.

Yet, at the same time, we need to consider why the Mayans are making these different choices regarding where they live and what their occupations are. The primary motive is certainly to improve their lives and the lives of their families. Yet beneath the obvious, we need to consider some of the historic topics that Foxen discusses as well. For example, she refers to the ways in which during the 80’s the military warped collective and community-centered mentalities in Mayan villages in order to instill fear and prevent backlash. The undermining of the family and community systems could certainly be a factor in recent trends in export-crop farming and migration. So in the end, nothing is simple.

Land and Development

Chapter 7 of Tecpán Guatemala discussed the importance of land to the Maya people, a theme that has been reiterated in many of our readings. It seems to me that the nontraditional crop boom in the 1970’s would mark a change in Maya perspective of land and its value. To change to nontraditional crops, which were immediately exported, demonstrated an economically motivated change. The Maya were only receiving money for their produce now instead of growing produce that they could sell and eat. With the advent of nontraditional crops, Maya land no longer directly provided nourishment. Whether the Maya realized this or not, I think it signifies an important change in their viewpoint of their land. The produce of their land is feeding people in the US instead of the people in their community. The introduction of nontraditional crops has benefited and improved life in many ways, but it has also furthered change in how land is viewed.

The reading about Xinxuc reminded me of our discussion last week. I think it reflects well the question that we asked: Where does one start in developing a community?

In Xinxuc there are severe health problems, a lack of primary education, and economic hardships. All of these issues are interconnected. For example, it is difficult for children to attend school because their parents can’t afford the materials and also can’t spare the labor time that the children perform. In Xinxuc there doesn’t seem to be a clear answer of where to start. But I think it should begin with trying to better the health of the community. Alcohol-related disease is very prevalent in Xinxuc. This signifies to me that the community not only has health problems, but also depressed about their situation. Alcohol-related illnesses are different from problems like malnutrition because they can easily be avoided. Maybe by improving people’s health they will be less likely to abuse alcohol because they feel better about their situation and prospects.

The prolific amount of churches in Xinxuc and the idea of fate seemed like a coping strategy that was developed to make facing dire conditions a little more bearable. Maybe if the health of the community began to improve they would be more open to building schools instead of churches. When one has such a hard and impoverished life it must be impossible to look beyond the day-to-day survival. Investing in schools and education only comes with the ability to look ahead into the future. Giving the people back their health would allow them to have this foresight. I think only then would they realize that with education comes increasing economic benefits and the opportunity to escape the vicious cycle of oppression.

Active and Capable?

Immediately in the Tepan, Guatemala reading an interesting point of view jumped out at me onpage 124. It describes the transformation of the town every Wednesay afternoon with the growth of the large regional market at the center of town. "It is a massive mobilization, all the more incredilbe for its weekly regulariy. THe municipal governmnet collects a modest fee from each vendor..., and an aarmy of buses brings bendors and buyers from outlying aldeas and towns throughout the region (123)." This phenomenon calls into question the way the rest of the world see the Mayan people. Thus far in the semester, I personally have become so bogged down with all of the terror and discrimination that is apart of their lives and indigenous people that I handicapped myself from seeing them objectively as a people. Along with the general concensus, when I see, think, or meet a Mayan person I immediately think about "...long-suffering victims of the world market, from the injustices of the Conqust and colonial rule, to the institutionalization of discrimination in various forms, to the enduring inequality of landownership, to the violence of the 1980s, and to the current vagaries of the world market." This is a contribution that is too often overlooked by people who come from more "developed countries." This mind-set labels Mayans as victims and denies the active ways inwhich they control their own lives and culture. Global market forces provide major agency to how poeple live their lives in the Kaqchikel region. Some prosper and some are not so fortunate, however, this is evidence of the way Mayan people actively participate, pursue, and control their means of economic production and thus their lives.

What is Identity?

The transition to nontraditional crops comes with both its advantages and disadvantages. The production of crops such as snow peas, broccoli, Brussels sprouts, strawberries, raspberries, etc. provided a Guatemala with a new export crop and more money flowing into the country. This new market is “enriching a sector of petty agricultural capitalists who happen to be mostly Indians” (p. 137) Since nontraditional crops proved to provide farmers with a large profit, they began to take advantage of unpaid labor from family members. Although this seems profitable from an economic standpoint, “it also sometimes pressures farmers to discourage their children from attending school.” From a developmental standpoint, does the economical profit outweigh the long-term profit gain from education? I think that Sen would advocate for the pursuance of education. Although these crops have the potential for a large profit, there is a greater percentage of crop failure. Additionally, the more farmers who begin to produce nontraditional crops, the less they will profit. One other fact regarding Broccoli that I found particularly interesting is the fact that Guatemala is one of the United States’ main suppliers, exporting over 60 million pounds per year, but this is “a tiny percentage of the enormous U.S market, but it is big pickings for Guatemala.” I think statement helps to depict the enormity of the U.S market, and how a little portion of our market is large relative to Guatemala’s market. One other thing I noticed in this section was that the intensity of labor was mentioned twice, but it did not go into detail. After listening from the students at Belmont who experienced the labor required for coffee production, I can only image the labor intensity required to produce these nontraditional crops.

After reading the Pan-Mayan Movement article, I’m almost more confused than when I started, but feel like the article helped put certain things into perspective. We tend to generalize groups of people as either “Ladino” or “Mayan,” but there is clearly more to it.

The Pan-Mayan movement works to unite Mayans by “bringing together vastly different indigenous groups” and seeks to “define a global discourse on indigenous identity, culture, and rights including “cultural practices, traditions, languages, land, legal systems, education, and political representation.” Although it is a unified movement, there are contrasting ideas between the Culturalists and Populares, but “these groups work together on concrete projects that integrate both cultural issues and material concerns.” The four Pan-Maya revitalization efforts touch upon almost everything Manuel spoke to us about: literacy in Mayan languages, revitalizing Mayan sacred texts, promoting intercultural school programs, and support for Maya leadership. I wonder if Manual would consider himself a Culturalist or a Populares?

One major question I was left with after reading this article is, what is identity? The reference to Ebañez on page 158 defines identity “as something that is never fixed or whole but rather situates people’s practices and models of life within collective narratives of the past, present, and future, which themselves are constantly revised within new contexts.” There are so many ways for a person to identify themselves, whether it be religion, homeland, ethnicity, culture, political affiliation, gender, etc., that its impossible for identity to be a standardized measure. People will tend to identify themselves by the aspect that they feel most strongly about.

One last question I had was, what portion of the population is involved in or supports the Pan-Maya movement? Is involvement decreasing with new generations? While it reasonable why the Pan-Maya movement is attractive, past readings have emphasized the distinct differences between different indigenous groups, and the pride they take in these differences. The Mayanist motto, “unity within diversity,” distinguishes between the “twenty-two Mayan language groups,” but how is it possible for so many difference groups with these distinctive language barriers truly unite? Although one goal of the Pan-Mayan movement is to “discourage any form of overt ethnic markings of Indianness,” I felt that its somewhat ironic that by uniting under the Pan-Maya movement to rid themselves of their indianess, they are somewhat creating this distinction.