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Indigenous Maya Knowledge and the Possibility of Decolonizing Education in Guatemala

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Indigenous Maya Knowledge and the Possibility of Decolonizing Education in Guatemala Indigenous Maya Knowledge and the Possibility of Decolonizing Education in Guatemala by Vivian Michelle Jiménez Estrada A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Sociology and Equity Studies in Education Ontario Institute for Studies in Education University of Toronto © Copyright by Vivian Michelle Jiménez Estrada 2012 Indigenous Maya Knowledge and the Possibility of Decolonizing Education in Guatemala Vivian Michelle Jiménez Estrada Doctor of Philosophy Department of Sociology and Equity Studies in Education University of Toronto 2012 Abstract Maya peoples in Guatemala continue to practice their Indigenous knowledge in spite of the violence experienced since the Spanish invasion in 1524. From 1991 until 1996, the state and civil society signed a series of Peace Accords that promised to better meet the needs of the Maya, Xinka, Garífuna and non-Indigenous groups living there. In this context, how does the current educational system meet the varied needs of these groups? My research investigates the philosophy and praxis of Maya Indigenous knowledge (MIK) in broadly defined educational contexts through the stories of 17 diverse Maya professional women and men involved in educational reform that currently live and work in Guatemala City. How do they reclaim and apply their ancestral knowledge daily? What possible applications of MIK can transform society? The findings reveal that MIK promotes social change and healing within and outside institutionalized educational spaces and argues that academia needs to make room for Indigenous theorizing mainly in areas of education, gender, knowledge production, and nation building. I analyze these areas from anticolonial and critical Indigenous standpoints from which gender and Indigenous identities weave through the text. Thus, I rely on Maya concepts and units of analyses (Jun Winaq’) guided by an Indigenous research methodology (Tree of Life) to conduct informal ii and in-depth interviews that lasted 2 to 4 hours. In addition, I held a talking circle with half of the participants. My analysis is founded on my own experience as an Indigenous person, my observations and participation in two Maya organizations in 2007 and a review of secondary literature in situ. The study contributes to a general understanding of contemporary Maya peoples and knowledge, and describes the theoretical validity of the Maya concept of Jun Winaq’. I argue that this concept seeks to heal individuals and a society to strengthen the Maya and all peoples. Throughout the dissertation I highlight the value of Indigenous knowledge and voices as parts of a political process that has the potential to decolonize mainstream education. I end with a graphic illustration of the elements in Maya Indigenous education and discuss future research for building a political agenda based on self-determination and healing relevant to Indigenous struggles globally. iii Acknowledgments This research is part of a larger personal undertaking to reclaim my Indigenous knowledge. It began to take shape after I weaved together the stories of Aboriginal friends and colleagues with whom I had exchanged stories and found the similarities in our experiences with colonization. Some even accepted me as part of their community. I wish to say maltyox (thank you) for your understanding and support during tough times and for sharing the stories and knowledge that can only come from your intricate relationship to your territory. It is the land on which I currently live and where I am committed to supporting Indigenous struggles. I would also like to extend my gratitude to my family for encouraging me to not give up. Further, there are countless people and institutions that supported my research. In Guatemala, the Maya people, past and present, have demonstrated their loving recognition and acceptance as I engaged in the process of reclaiming my Maya identity. Your guidance has given me the strength and vision to continue on this path. In particular, I am grateful to Dr. José Yac Noj, a friend and colleague who introduced me to both the National Council for Maya Education (CNEM, in Spanish) and the Academy for Maya Languages in Guatemala (ALMG). This work flourished due to his friendship and invaluable help in opening up spaces to meet Maya professionals in the field of Indigenous education and for his assistance in explaining, translating, and interpreting some key concepts that are found in the Maya K’ich’e language. As the study title suggests, the heart of this dissertation is an exploration of how a group of Indigenous Maya professionals, who live and work in Guatemala City, Guatemala, illustrate that the foundations of Maya Indigenous Education (MIE) are alive and applicable in the 21st century. The participants demonstrate, through their understandings and praxis of Maya Indigenous knowledge, that it is possible to navigate between community and state institutions without losing their distinct Maya identities. Their work creates bridges and critical dialogues between Indigenous and non-Indigenous actors and between Indigenous women and men. Dr. Noj’s contributions were vital to this work. I also wish to thank the strong women leaders and members of Majawil Q’ij, a Maya Indigenous women’s association that was established in 1991. Specifically, I want to acknowledge and thank Juana Menchú, María Morales, and Ana Ventura. Their friendship, knowledge, and networking in events and meetings helped me to learn about the advocacy process for Indigenous women and appreciate the value of diverse opinions and strategies. Having access to their members and work iv allowed me to observe and understand the complex social relations that are embedded in their work around Indigenous women and men. At the CNEM, I would like to acknowledge the assistance of the 2006/2007 Ajpop or Director, Edgar Choguaj Chajil, researchers, and support staff. In particular, I would like to express my gratitude to Leticia Sontay Tuj for her endless work in providing contacts and pertinent literature and her support in translating and interpreting texts from Maya K’ich’e to Spanish. In addition, I would like to acknowledge Dr. Julio Cesar Díaz Argueta, Director of Postgraduate Programs at Guatemala’s San Carlos State University, for his support. Thanks also to Eduardo Sacayón, the 2007 Director of the Institute for Inter-ethnic Studies (Instituto de Estudios Interétnicos) at San Carlos State University, who provided materials and a physical space in which to work. I would also like to thank some of CNEM’s member organizations, particularly the Programa de Educación Intercultural de Centroamérica (PROEIMCA), Pop Noj, Programa de Desarrollo Santiago (PRODESSA), Fundación Rigoberta Menchú Tum (FRMT), Asociación de Centros Educativos Mayas de Nivel Medio (ACEM), and Dirección General de Educación Bilingüe Intercultural (DIGEBI), del Ministerio de Educación, Guatemala, and Academia de Lenguas Mayas de Guatemala (ALMG). At a personal level, I am grateful to the peoples who I have met during my meetings and travels and to the Elder’s council in Sololá, Guatemala. In Canada, I would like to thank the International Development Research Center (IDRC) for funding my field research through a Doctoral Research Award (2007–2008). I am also grateful to my supervisor, Dr. Judy Iseke, for her mentorship, assistance, and encouragement and appreciate the knowledge and guidance of my thesis committee: Jean-Paul Restoule, Njoki Wane, and the external readers. Ananya Mukherjee Reed, your friendship and support inspired me in many ways. I would not be here today without my family’s love and patience, especially to my daughter, Attiya Nikt’e’ whose light shone through from my womb until I finally gave birth to her and, eventually, to the dissertation as well. Your presence reminded me to appreciate beauty and of my responsibility to strengthen my Maya identity so I can pass on the knowledge shared with me to the younger generations. Melissa Chance, your friendship and continuing support, particularly in providing comments at the end, gave me a fresh perspective. Your words encouraged me to continue the journey in spite of the setbacks and challenges. Finally, this dissertation is possible due to the intellectual work of many Indigenous scholars whose research v has inspired me: Sandy Grande, Taiaiake Alfred, Andrea Smith, Linda Tuhiwai-Smith, Graham Smith, Gregory Cajete, Vine Deloria Jr., Devon Mihesuah, Margaret Kovach, Cora Webber- Pillwax, Shawn Wilson, Oren Lyons, the late John Mohawk, Riyad Shahjahan, Kimine Mayuzumi, George Dei, Bonita Lawrence, and countless others who have motivated me. Maltyox. vi Preface I am here because of the Grandmothers and Grandfathers who have walked before me. Hence, it is important that I thank the ancestors and spirits of this land (Turtle Island) in Toronto, Canada, as well as those of the Maya territory (Mayab’) where I was born. In light of the violence and recent records of genocide, I need to acknowledge how my ancestors opened the way for me. Their example inspires me to continue opening new paths for my daughter and future generations to avoid the atrocities of the past and present. This dissertation is an illustration of the path I chose to take, on which I continue to learn, unlearn, and decolonize. Writing this piece truly tested the extent of my conviction, faith, and hope that transformation can occur within ourselves as individuals in relation to the societies we live in. It
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