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Cultural Resistance and Contemporary Kaqchikel-Maya Spiritual Practices

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Cultural Resistance and Contemporary Kaqchikel-Maya Spiritual Practices Sacred Inheritance: Cultural Resistance and Contemporary Kaqchikel-Maya Spiritual Practices DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Elizabeth Rachel Bell, M.A. Graduate Program in Spanish and Portuguese The Ohio State University 2012 Dissertation Committee: Professor Maureen Ahern, Advisor Professor Ulises Juan Zevallos Aguilar, Co-Advisor Professor Dorothy Noyes Professor Fernando Unzueta Copyright by Elizabeth Rachel Bell 2012 Abstract The Kaqchikel Maya inhabit the fractured and dissonant society of contemporary Guatemala: increasing religious plurality, economic and ethnic inequality, drug-related violence and the legacy of military violence and discrimination. The Mayas face ongoing lack of recognition and voicelessness in a society that values them only insofar as their culture can be appropriated for a growing tourism industry. The Kaqchikels respond to this environment by using their spirituality to generate legitimacy. Mayan spirituality with its pre-Columbian episteme, when viewed in this social context, becomes a means by which the Kaqchikels articulate their agency. Both Mayas and foreign tourists regard the knowledge communicated through spirituality as one of the great achievements of the ancient Mayas. The contemporary Mayan populations consider this knowledge to be inherited, as they expertly wield its tools in a manner that sometimes, in their assessment, even supersedes the abilities of Western knowledge. This indexical past and relevant present make spirituality a salient practice for the contemporary Kaqchikels to utilize as they seek to redefine the relationship between their group and the state, as well as vis-à- vis foreign influences brought about by increasing tourism. This research posits that contemporary Kaqchikels utilize spirituality as a means to resist continued domination and the lingering effects of colonialism. For these reasons, although the revitalization of Kaqchikel spiritual practices is not generally discussed in the pan-Maya cultural movement, it should be understood as a parallel initiative to ii rearticulate constructions of Mayan culture. I analyze Kaqchikel ceremonial practices that seek to reclaim, rearticulate, and (re)traditionalize ancient Mayan episteme. Moreover, I examine how the trickster Rilaj Mam challenges models of religious syncretism, instead helping the Kaqchikels to process what is felt as hybrid in their social world. Finally, the Kaqchikels have responded to the tourism industry’s appropriation of Mayan spirituality and the 2012 “apocalypse” by asserting the accuracy of ancient Mayan wisdom and thereby valorizing their ways of life. Unable to achieve social and political representation and recognition in a highly stratified postcolonial society, the Kaqchikels negotiate meaning and achieve legitimacy by using the very tool which sets them apart: their culture. iii Dedication To my son Rho, whose genesis coincided with the genesis of this project. K’iy yatinwajo’ ti wal, yalan jeb’ël ak’u’x, yalan nkikot nuk’u’x roma at k’o wawe’ wik’in jantape’. iv Acknowledgments This project never would have come to fruition without the enduring support of many organizations, mentors, friends, colleagues, and family. First I would like to recognize the organizations that contributed to the endeavors which have manifest themselves in these pages. During my years of graduate study at The Ohio State University, I have found extensive support and resources for my overseas endeavors. As a Graduate Teaching Associate, I was allowed free tuition during the summer months, a policy which made possible the genesis of my interest in research in Guatemala through Summer Seminars Abroad for Spanish Teachers in 2006. The year following, the Office of Study Abroad at OSU supported my second trip to Guatemala. My third trip was made possible with the support of a FLAS grant through Tulane University. Lastly, the Fulbright Program sponsored the 9-month fieldwork which produced the bulk of information utilized in this project. I have the utmost respect and admiration for Fulbright, which provides extensive support networks, and for my fellow grantees, who are accomplishing great things. On a more personal level, several mentors have been crucial to the development of my academic career to this point. At The Ohio State University, Terrell Morgan, who originally led me to Guatemala and who helped me return the subsequent year, possesses an admirable commitment to education and generously supported my work. After that first year, it was my MA advisor Eugenia Romero who encouraged me to look into the v Fulbright program, a path I never would have taken without her guidance. She has been one of my most important mentors during my seven years of graduate school, as it was also she who suggested that I take classes in Folklore Studies, a discipline which became instrumental to the advancement of my research and for which I have developed a passion. My PhD advisor, Maureen Ahern, has been positive and encouraging as well as provided invaluable guidance during my years under her tutelage. She has always fought in my corner, and my heart goes out to her as she fights a much greater battle as this dissertation comes to a close. My mentor Dorry Noyes was instrumental in the development of my consciousness in the field of Folklore Studies, and she has likely had the single most influence on my way of approaching academic study. Her generosity and willingness to read my materials and advise me again and again has been extremely valuable to me. Vinny Stanzione has become a trusted companion in my efforts to develop this research, and for his invaluable knowledge and guidance I cannot express enough gratitude. Lastly, several professors gladly addressed my questions or provided feedback on chapters, time which I greatly appreciate: Ana del Sarto, Ray Cashman, Abril Trigo, Lindsay Jones, Fernando Unzueta, and Juan Zevallos Aguilar. Thank you, all of you, for fulfilling one of the true tasks of academia: to support the academic development of students, even when it is above and beyond the call of duty. A special thanks belongs to Judith Maxwell and Walter Little, the directors of Kaqchikel language program Oxlajuj Aj, whose support undoubtedly made this work possible. I remember fondly the day when, studying Kaqchikel with my individual instructor in 2007, Walter approached me and said, “What are you doing studying vi Kaqchikel by yourself? Come join us!” That was my introduction into Oxlajuj Aj, and the friendships and connections I built through that program during that year and the following are highly significant to me. Since my time in Oxlajuj Aj, Judie Maxwell has been an invaluable source of wisdom and guidance. I am certain that without her blessing and generous support I never would have accomplished what I have. Her work both as an academic and as a mentor is truly admirable. Janila, janila matyox chiwe. Dissertation writing can be a seemingly never-ending and lonely task, and for that reason the collaboration of many colleagues and fellow students was invaluable. Without the help of fellow Fulbrighter and admirable journalist Kara Andrade, I never would have been able to execute the El día y el destino: desde los derechos hasta el 2012 symposium in Guatemala in 2010. Thank you as well to the individuals who provided suggestions, assisted with linguistic questions, and shared information with me: Jennifer Devine, Lisa Monroe, Soledad Vedovato, and Robert Henderson. And a very big thank you to the members of my working group, who provided not just invaluable academic feedback but also a sanity-maintaining, laughter-filled break from academic solitude: Alejandro Jacky, Dave McLaughlin, Katherine Parker, and Catherine Sundt. In Guatemala, there are a multitude of people who offered their time, wisdom, and support. They were under no obligation to do so, and for their help in spite of that I am extremely grateful. First, at the Proyecto Lingüístico Francisco Marroquín, Andrés Cholotío provided a letter for my Fulbright and support for my project once in Guatemala. Ajpub’ Pablo García Ixmata’ also generously provided a letter for my vii Fulbright, and for his and Andres’ willingness to include me in the PLFM family I am exceedingly grateful. Ninmatyoxij chire ri Ajaw roma ri ütz kina’oj, ri ütz kisamaj. Marco Antonio Guaján Cristal (Mokchewan) kindly offered transcription services to me, and he also included me in some of the events of the community of ajq’ija’ of Tecpán. I greatly value his friendship and support. Florencio Cali displayed nothing but kindness to me and my family during our time in Tecpán, and for his hard work, time, and generosity I will always be grateful. Victor Raúl Nájera Juárez became a dear friend of my family, and his willingness to help to get us where we needed to go without much notice was a great relief in the midst of an often hectic schedule. And lastly, to my family’s dear friend Aq’ab’al Gonzalo Ticún, thank you for your Kaqchikel instruction, your company, and most importantly for our cherished friendship. Yalan jeb’ël ri ak’u’x, Aq’ab’al. Yatinqetej. To the citizens of San Miguel Escobar who welcomed me and my family I express my gratitude. Especially to Ixnal Ambrosia Cuma Chávez, her husband, and her sons Kevin, Yaxche’, and Yab’un I owe gratitude not just for the effort to find my family a home before we arrived in Guatemala, but also for making our stay entirely pleasant during the duration of our time there. They are near and dear friends who occupy my thoughts regularly. And to the Hernández family, Osmín, Rossana, Andrea, Daniela, and Fátima, I owe thanks for sharing their home and for their many displays of support, assistance, and friendship. Most significantly, without the input and guidance of the many ajq’ija’ and other community members who took the time to speak with me, this project would not have viii been possible.
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