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Reconciliation and Self-Organization Through Q'anjob'al Maya Divination

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Reconciliation and Self-Organization Through Q'anjob'al Maya Divination Eike Hinz Existence and Identity: Reconciliation and Self-organization through Q’anjob’al Maya Divination COVER / FRONTISPIECE: The situational setting of divination and counseling. Left: The diviner is counting the divinatory layout of the seeds of the coral tree. Right: A client family from San Pedro Soloma: husband, wife and toddler. Background: Another client waiting. The consultation deals with several separate problems. San Juan Ixcoy 1983. See PLATES 31-38. Eike Hinz ______________ Existence and Identity: Reconciliation and Self-organization through Q’anjob’al Maya Divination Re-creating Social and Subjective Order in San Juan Ixcoy and San Pedro Soloma, Guatemala –––––––––––––––––––––– Privatdruck Dr. Eike Hinz Hamburg 20183 Hinz, Eike Existence and Identity: Reconciliation and Self-organization through Q’anjob’al Maya Divination. Re-creating Social and Subjective Order in San Juan Ixcoy and San Pedro Soloma, Guatemala. English text by Eike Hinz and corrected by Range Cloyd Jr. © by Dr. Eike Hinz, 20081, 20102, 20183 20081 [BoD], 20102 [Internet Uni-HH/Website Prof. Eike Hinz & Research Gate, corr ed], 20183 [Pivatdruck Dr. Eike Hinz, Internet Uni-HH/Website Prof. Eike Hinz & Research Gate, corr ed] Bibliographical information: Detailed bibliographical data on this book will be provided in the internet as soon as a print has been published. DEDICATION In memory of Mateo Raymundo Velásquez, Ajb’e (‘Master of the Road’ or Diviner) and Alkal Txaj (‘Mayor of the Ordenanza [Holy Bundle]’ or Prayermaker) from San Juan Ixcoy, to the Q’anjob’al people and to the idea of Anthropology [#1B-1: The Alcalde Rezador in charge of the Ordenanza; cf Ch. E.9] We make our prayer, on the day Ajaw. It is the case that we nourish this calendar day, for the health and life of the town, of the whole town of San Juan. There, we make the costumbres (rituals) together with the Regidores (councilors), on Ajaw. On Watan we make further costumbres for us, but it is always for the town, for the town only. We ask for a little bit of health, we ask for a little bit of food, we ask for a little bit of maize, of domestic animals, of money for [the town]. On Watan we make further ones, [on] Lamb’at we make further [costumbres]. Mulu’, Elab’, B’atz’, Ewub’, [on] B’en we make further [costumbres], on the day for our food, on B’en, we make further ones, on the day for our food. So we arrange it when we are Alcalde [de la] Ordenanza. Ix, on Tz’ikin, Txab’in, Kixkab’, [on] Chinax we make further [costumbres], for the health and life of the town, for the health and life of the town alone we ask, for the health and life of the earth (munto) we ask, in all corners, we ask not only for the health and life of San Juan, we ask for the health and life for God, our Lord, for the earth (munto) itself, we ask for health and life for the [different parts of the] world (muntos), for all the municipalidades (towns), for the whole Republic of Guatemala, on each day of the Maya calendar, on each day Ajaw, on the day Watan, on the day Lamb’at, on the day B’en, on the day Chinax. At that time, then, we ask for a little bit of health for the people, for a little bit, behind (after), in front of (before) the days. We do not ask only [on] these calendar days <i.e. the Alcalde days> for health and life, we ask also for a little bit of health for us when we work [e.g., in our gardens or fields], when the Ordenanza is at rest, when the costumbres are at rest with us <i.e. on the other – non-Alcalde – days>. MEXICO B E GUATEMALA L I Z E 4 S. M. IXTATÁN S.M. ACATÁN 3 STA. EULALIA 2 S. P. SOLOMA 1 S. J. IXCOY Huehuetenango HONDURAS Quetzaltenango GUATEMALA CITY LAKE Antigua ATITLAN Escuintla SAN SALVADOR Map of Guatemala TABLE OF CONTENTS Frontispiece / II Dedication / V Map of Guatemala / VI Preface / XII I. Introductory chapters / 1 A. Plan of the book: overview / 1 Explication of the title of the book / 1 B. The 260-day calendar in Mesoamerica and divination as a folk theory of action / 7 B.1 The 260-day calendar, a cultural trait co-defining Mesoamerica / 7 B.1.1 The structure of the calendars / 7 B.2 Archaeological evidence: ancient Zapotecs, classic Maya and their predecessors / 9 B.3 Ethnohistorical sources / 9 B.4 Ethnographic evidence: survival theories, functions, cognitive and social contexts / 10 B.5 The Mesoamerican calendars as systematizations / 15 B.6 The Aztec case (Sahagun) / 15 B.7 The Q’anjob’al case / 17 B.8 On the functions of the 260-day calendar in early Mesoamerican cultural history / 18 B.9 Addendum: A tabulation of day names of the 260-day calendars of some different language areas / 18 C. Fieldwork in San Juan Ixcoy (1980-86) / 21 C.1 A challenge for traditionalists: missions and the Catholic church; medical service; primary education / 21 C.2 Ethnographic fieldwork phases / 21 C.2.0 Preparation phase in Germany (1979/80) and at the University of California at Irvine (mid-August – mid-October 1980) / 21 C.2.1 Preparation phase in Guatemala / 22 C.2.2 Crisis and building-up trust phase (March – April 1981) / 23 C.2.3 First phase of cooperation with the diviner (May 1981) / 24 C.2.4 Second phase of cooperation with the diviner (June-July and end of August 1981) / 24 C.2.5 Phase of archival work / Filming a divination / Conclusion (August 1981) / 25 C.2.6 Follow-up study (February – March 1983): 12 more divinations / Preparing the “Baile del Tilux” / 25 C.2.7 Reconstructing and filming the “Baile del Tilux” (August 1983) / 25 C.2.8 Trying to film “Oxlajun Winaq”, end/completion of the 260-day round VII (October 1984) / 26 C.2.9 Information on the diviner’s death (July/August 1985) / Working on the transcriptions during the winter semester 1985/86 in Antigua / 26 C.2.10 Ethnographic excursion to Ixcoy (August/September 1986) / 26 C.2.11 Checking of the translations in Quetzaltenango, Guatemala / 27 C.3 Building-up trust /27 C.4 The ethnographic data / 28 C.4.1 Structured in-depth interviews (traditional beliefs and routines) / 28 C.4.1.1 Proceeding / 29 C.4.1.2 Thematic contents of the interviews / 29 C.4.2 Documentation of the diviner’s consultation / 30 C.5 Social roles: diviner, client, ethnographer / 32 C.5.1 The diviner / 32 C.5.2 The clients / 32 C.5.3 The ethnographer / 33 C.6 Situative characteristics of consultations / 33 C.7 Addendum / 34 D. Ethnographic context / 35 D.1 Cultural and political geography / 35 D.2 History / 36 D.3 Political, religious and economic organizations / 42 D.3.1 Political self-government / 42 D.3.2 Religious organization / 43 D.3.3 Annual cycle of feasts / 44 D.3.4 Economic organization and behavior / 46 D.4 “Auxiliary” organizations / 49 D.4.1 Developmental projects / 49 D.4.2 Medical post / 49 D.4.3 Military post / 50 D.4.4 Transport system / 50 D.5 Primary and secondary socialization / 51 D.5.1 Socialization / 51 D.5.2 Education in school / 52 D.6 Kinship system, marriage, landholding and household formation / 54 D.6.1 Kinship system and naming / 54 D.6.2 Compadrazgo (godfathership) / 57 D.6.3 Marriage, bride price, bride service, and inherited land / 58 D.6.4 Household: composition, residence rule, functions / 60 D.6.5 Tz’umb’il and k’exel as stabilizing or harmonizing the patrisib / 62 D.7 Social stratification / 63 D.8 Addendum: Some ideas towards a model of historical explanation / 63 E. The cult of the holy bundle (Ordenanza) in San Juan Ixcoy / 65 E.1 State of research / 65 E.2 The cult of the holy bundle discovered / 66 E.3 Documentation / 67 VIII E.4 Ceremonies for the holy bundle (Ordenanza) on the vesper of the Alcalde days / 68 E.5 A preliminary note on the counts within the Ordenanza prayers / 71 E.6 Spanish terms and their meanings with reference to Maya religion / 72 E.7 On the origin of the Ordenanza / An historical argument / 72 E.8 Excerpts from an interview on the Ordenanza: explication of meaning and function / 73 E.9 Excerpts from an interview on the functions of the Alcalde Rezador / 74 E.10 System-theoretical considerations of the cult of the holy bundle / 76 E.10.1 The cult of the holy bundle (Ordenanza) is system-forming / 77 E.10.2 The cult of the holy bundle contributes to control / 77 E.10.3 Legitimation of the cult of the holy bundle / 78 E.10.4 Focuses of coherence / 78 E.10.4.1 Two semantic hypotheses on local-temporal structures / 78 E.10.5 Conclusion / 80 II. Core Chapters / 81 1. Divination and counseling: terminology, concepts and beliefs as a system / 81 1.1 Extraction of the terminology and its meaning from interviews and model dialogs / 81 1.1.1 Texts and conceptual analysis / 81 1.1.2 Summary reference to the client’s and the diviner’s goals and actions / 85 1.1.3 Concept formation systematized / 86 1.1.4 Epistemological status of the concepts reconstructed: ‘etic’ vs. ‘emic’ / 87 1.2. The relational coordination of concepts: the belief system reconstructed as a situational model / 88 1.3. The procedural concepts of ‘fault’ or ‘cause’: the determination of the problem and the search for causes / 89 1.3.1 Translation of interview data / 89 1.3.2 Analytical commentary / 90 1.4 The concept of mistrust / 91 1.4.1 Translated texts / 91 1.4.2 Analytical commentary / 92 1.4.3 The analysis of conceptual structure / 93 1.4.3.1 Mistrust refers to a relation and / or an object or reason / 93 1.4.3.2 Mistrust is described in terms of antecedents and consequences / 93 1.4.3.3 Mistrust in psychosomatic terms / 94 1.4.3.4 A possible functional physiological implication / 94 1.4.3.5 Ideas towards a dimensional analysis of (holding a) mistrust / 95 1.5 The concept of illness / 96 IX 1.5.1 Translation of a model dialog and commentary / 96 1.5.2.
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