LAND TENURE and CONSERVATION CONFLICTS in the LACANDON FOREST by Hugo A
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KI LAW of INDIGENOUS PEOPLES KI Law Of
KI LAW OF INDIGENOUS PEOPLES KI Law of indigenous peoples Class here works on the law of indigenous peoples in general For law of indigenous peoples in the Arctic and sub-Arctic, see KIA20.2-KIA8900.2 For law of ancient peoples or societies, see KL701-KL2215 For law of indigenous peoples of India (Indic peoples), see KNS350-KNS439 For law of indigenous peoples of Africa, see KQ2010-KQ9000 For law of Aboriginal Australians, see KU350-KU399 For law of indigenous peoples of New Zealand, see KUQ350- KUQ369 For law of indigenous peoples in the Americas, see KIA-KIX Bibliography 1 General bibliography 2.A-Z Guides to law collections. Indigenous law gateways (Portals). Web directories. By name, A-Z 2.I53 Indigenous Law Portal. Law Library of Congress 2.N38 NativeWeb: Indigenous Peoples' Law and Legal Issues 3 Encyclopedias. Law dictionaries For encyclopedias and law dictionaries relating to a particular indigenous group, see the group Official gazettes and other media for official information For departmental/administrative gazettes, see the issuing department or administrative unit of the appropriate jurisdiction 6.A-Z Inter-governmental congresses and conferences. By name, A- Z Including intergovernmental congresses and conferences between indigenous governments or those between indigenous governments and federal, provincial, or state governments 8 International intergovernmental organizations (IGOs) 10-12 Non-governmental organizations (NGOs) Inter-regional indigenous organizations Class here organizations identifying, defining, and representing the legal rights and interests of indigenous peoples 15 General. Collective Individual. By name 18 International Indian Treaty Council 20.A-Z Inter-regional councils. By name, A-Z Indigenous laws and treaties 24 Collections. -
Dictionary of the Chuj (Mayan) Language
A DICTIONARY OF THE CHUJ (MAYAN) LANGUAGE As Spoken in San Mateo Ixtatán, Huehuetenango, Guatemala ca. 1964-65 CHUJ – ENGLISH WITH SOME SPANISH GLOSSES Nicholas A. Hopkins, Ph. D. © Jaguar Tours 2012 3007 Windy Hill Lane Tallahassee, Florida 32308 [email protected] i A DICTIONARY OF THE CHUJ (MAYAN) LANGUAGE: INTRODUCTION Nicholas A. Hopkins The lexical data reported in this Chuj-English dictionary were gathered during my dissertation field work in 1964-65. My first exposure to the Chuj language was in 1962, when I went to Huehuetenango with Norman A. McQuown and Brent Berlin to gather data on the languages of the Cuchumatanes (Berlin et al. 1969). At the time I was a graduate student at the University of Texas, employed as a research assistant on the University of Chicago's Chiapas Study Projects, directed by McQuown (McQuown and Pitt-Rivers 1970). Working through the Maryknoll priests who were then the Catholic clergy in the indigenous areas of Huehuetenango and elsewhere in Guatemala, we recorded material, usually in the form of 100-word Swadesh lists (for glottochronology), from several languages. The sample included two speakers of the Chuj variety of San Mateo Ixtatán (including the man who was later to become my major informant). In the Spring of 1962, as field work for the project wound down, I returned to Austin to finish drafting my Master's thesis, and then went on to Chicago to begin graduate studies in Anthropology at the University of Chicago, with McQuown as my major professor. I continued to work on Chiapas project materials in McQuown's archives, and in 1963 he assigned me the Chuj language as the topic of my upcoming doctoral dissertation. -
Reframing Mexican Migration As a Multi-Ethnic Process
UC Santa Cruz Reprint Series Title Reframing Mexican Migration as a Multi-Ethnic Process Permalink https://escholarship.org/uc/item/4nn6v8sk Author Fox, Jonathan A Publication Date 2006-02-23 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Article REFRAMING MEXICAN MIGRATION 1 AS A MULTI-ETHNIC PROCESS 1 A longer version of this paper was presented at the Latin American Studies Association in Jonathan Fox 2004. Some sections draw University of California at Santa Cruz, CA from Fox and Rivera-Salgado (2004). Abstract The Mexican migrant population in the US increasingly reflects the ethnic diversity of Mexican society. To recognize Mexican migration as a multi-ethnic process raises broader conceptual puzzles about race, ethnicity, and national identity. This essay draws from recent empirical research and participant-observation to explore implications of the indigenous Mexican migrant experience for understanding collective identity formation, including the social construction of community member- ship, regional and pan-ethnic identities, territory, and transnational communities. Keywords indigenous; migration; Mexico; collective identity Introduction In the US, when the terms ‘‘multi-ethnic,’’ ‘‘multi-cultural,’’ and ‘‘multi- racial’’ are used to refer to Mexican migrants, they refer exclusively to relationships between Mexicans and other racial and national origin groups. Yet Mexican society is multi-ethnic and multi-racial. From an indigenous rights perspective, the Mexican nation includes many peoples. To take the least ambiguous indicator of ethnic difference, more than one in ten Mexicans come from a family in which an indigenous language is spoken (Serrano Carreto et al., 2003). Many of the indigenous Mexican activists in the US on the cutting edge are trilingual, and for some, Spanish is neither their first nor their second language. -
TEXT and COMMENT on the MORAL ORDER: a TESTIMONY from the TZOTZIL of CHAMULA, CHIAPAS GARY H. GOSSEN Y Introduction) at the Peri
TEXT AND COMMENT ON THE MORAL ORDER: A TESTIMONY FROM THE TZOTZIL OF CHAMULA, CHIAPAS GARY H. GOSSEN Y JUAN MÉNDEZ TZOTZEK Introduction) At the periphery of the distribution of folk Catholic traditions of Hispanic Latin America lie tens of thousands of local religious traditions that belong neither to the pre-Columbian nor to the Christian moral universes. These highly localized spiritual expressions —called by Robert Redfield "little traditions" to contrast them with the "great traditions" of the universal or national religions— are best understood as unique belief systems. Each community represents an ever-evolving present that derives from particular pre-Columbian roots and particular experiences with Hispanic-Catholic missionization. A Voice from the Hinterland This is a native Tzotzil Maya text that testifies to popular faith and belief in a community of this type. San Juan Chamula is one of thousands of contemporary peasant communities in Mesoamerica and South America that still speak Native American languages and retain significant elements of pre-Columbian custom and belief This community and its religion, cosmology, ritual, and oral traditions are described at length elsewhere (Gossen 1971, 1972, 1974a, 1974b, 1974c, 1975, 1976, 1977, 1978, 1979, 1983, 1985, 1989; Pozas Arciniega 1959; and Vogt 1973). Also, for comparative purposes, the reader may be interested in several other major studies that consider religious belief, ritual practice, and related art forms in Tzotzil -speaking communities that are adjacent to San Juan Chamula (see Bricker 1973 and 1981; I The introduction is based on that in Gary H. Gossen, Telling Maya Tales, Tzotzil Identities in Modern México, New York: Routledge, 1999, which in turn is drawn from "On the human condition and the moral order: A testimony from the Chamula Tzotzil of Chiapas, Mexico", in South and Mesoamerican Native Spirituality: From the Cult of the Feathered Serpent to the Theology of Liberation, edited by Gary H. -
A Linguistic Look at the Olmecs Author(S): Lyle Campbell and Terrence Kaufman Source: American Antiquity, Vol
Society for American Archaeology A Linguistic Look at the Olmecs Author(s): Lyle Campbell and Terrence Kaufman Source: American Antiquity, Vol. 41, No. 1 (Jan., 1976), pp. 80-89 Published by: Society for American Archaeology Stable URL: http://www.jstor.org/stable/279044 Accessed: 24/02/2010 18:09 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=sam. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Society for American Archaeology is collaborating with JSTOR to digitize, preserve and extend access to American Antiquity. http://www.jstor.org 80 AMERICAN ANTIQUITY [Vol. 41, No. 1, 1976] Palomino, Aquiles Smith, Augustus Ledyard, and Alfred V. -
Intellectuals, Blackness, and Inter-Americanism in Mexico After 1910
ABSTRACT Title of Dissertation: IN BLACK AND BROWN: INTELLECTUALS, BLACKNESS, AND INTER-AMERICANISM IN MEXICO AFTER 1910 Theodore Cohen, Doctor of Philosophy, 2013 Dissertation directed by: Professor Mary Kay Vaughan Department of History “In Black and Brown” examines how blackness and Africanness became constituent elements of Mexican culture after the Revolution of 1910. In refuting the common claim that black cultures and identities were erased or ignored in the post-revolutionary era, it argues that anthropologists, historians, (ethno)musicologists, and local intellectuals integrated black and, after 1940, African-descended peoples and cultures into a democratic concept of national identity. Although multiple historical actors contributed to this nationalist project, three intellectuals—composer and ethnomusicologist Gerónimo Baqueiro Foster (1898-1967), anthropologist Gonzalo Aguirre Beltrán (1908-1996), and city of Veracruz poet Francisco Rivera (1908-1994)—most coherently identified Africanness in Mexican history and culture. As these state and local intellectuals read ethnographic texts about African cultural retentions throughout the Western Hemisphere, they situated these cultural practices in specific Mexican communities and regional spaces. By tracing the inter-American networks that shaped these identities, “In Black and Brown” asserts that the classification of blackness and Africanness as Mexican was in conversation with the refashioning of blackness, Africanness, and indigeneity across the Americas and was part of the -
Tania Carolina Camacho Villa
Making milpa, making life in La Mera Selva: A testimony of how Tzeltal peasants perform maize cultivation practices in the Lacandon Jungle, Mexico Tania Carolina Camacho Villa Thesis committee Thesis supervisor Prof. dr. L. E. Visser Professor of Rural Development Sociology Wageningen University Thesis co-supervisors Dr. ir. G. M. Verschoor Assistant professor, Rural Development Sociology Group Wageningen University Dr. ir. C.J.M. Almekinders Assistant professor, Technology and Agrarian Development Group Wageningen University Other members Prof. dr. T.W.M. Kuyper, Wageningen University Prof. dr. R.T.J. Buve, Leiden University Dr. J. A. Cuevas Sánchez, Universidad Autónoma Chapingo, Mexico Dr. ir. G. van der Haar, Wageningen University This research was conducted under the auspices of the Graduate School of Social Sciences (WASS). Making milpa, making life in La Mera Selva: A testimony of how Tzeltal peasants perform maize cultivation practices in the Lacandon Jungle, Mexico Tania Carolina Camacho Villa Thesis submitted in fulfillment of the requirements for the degree of doctor at Wageningen University by the authority of the Rector Magnificus Prof. dr. M. J. Kropff, in the presence of the Thesis Committee appointed by the Academic Board to be defended in public on Thursday 15 December 2011 at 11 a.m. in the Aula Tania Carolina Camacho Villa Making milpa, making life in la Mera Selva: A testimony of how Tzeltal peasants perform maize cultivation practices in the Lacandon Jungle, Mexico. Thesis Wageningen University, Wageningen, NL (2011) ISBN: 978-90-8585-977-2 ! As a peasant apprentice I learned how With one hand you cultivate maize And with the other you cultivate life Jokol lagual ! TABLE OF CONTENTS page Chapter 1. -
Maya and Nahuatl in the Teaching of Spanish
San Jose State University SJSU ScholarWorks Faculty Publications World Languages and Literatures 3-1-2007 Maya and Nahuatl in the Teaching of Spanish Anne Fountain San Jose State University, [email protected] Catherine Fountain Follow this and additional works at: https://scholarworks.sjsu.edu/world_lang_pub Part of the Other Languages, Societies, and Cultures Commons Recommended Citation Anne Fountain and Catherine Fountain. "Maya and Nahuatl in the Teaching of Spanish" From Practice to Profession: Dimension 2007 (2007): 63-77. This Conference Proceeding is brought to you for free and open access by the World Languages and Literatures at SJSU ScholarWorks. It has been accepted for inclusion in Faculty Publications by an authorized administrator of SJSU ScholarWorks. For more information, please contact [email protected]. 6 Maya and Nahuatl in the Teaching of Spanish: Expanding the Professional Perspective Anne Fountain San Jose State University Catherine Fountain Appalachian State University Abstract Indigenous languages of the Americas are spoken by millions of people 500 years after the initial period of European conquest. The people who speak these languages and the customs they continue to practice form a rich cultural texture in many parts of Spanish America and can be important components of an instructor’s Standards-based teaching. This article discusses the influence of Maya and Nahuatl languages and cultures on the language, literature, and history of Mexico and Central America. Examples of this influence range from lexical and phonological traits of Mexican Spanish to the indigenous cultures and worldviews conveyed in texts as varied as the Mexican soap opera “Barrera de Amor” and the stories by Rosario Castellanos of Mexico and Miguel Angel Asturias of Gua temala. -
1440177* CERD/C/MEX/CO/16-17/Add.1
United Nations CERD/C/MEX/CO/16-17/Add.1 International Convention on Distr.: General 14 January 2014 the Elimination of All Forms English of Racial Discrimination Original: Spanish Committee on the Elimination of Racial Discrimination Concluding observations on the combined sixteenth and seventeenth periodic reports of Mexico Addendum Information received from Mexico on follow-up to the concluding observations* ** [22 November 2013] A. Introduction 1. This follow-up report is submitted in response to a request from the Committee on the Elimination of Racial Discrimination for the Government of Mexico to provide it with additional information on two specific topics: (a) the recognition of the Afro-descendant population as an ethnic group, including the adoption of programmes to promote their rights (CERD/MEX/CO/16-17, para. 10); and (b) indigenous peoples’ right to consultation (para. 17). 2. An inter-agency working group, established through the National Council for the Prevention of Discrimination (CONAPRED), the National Commission for the Development of Indigenous Peoples (CDI) and the Ministry of Foreign Affairs, has pursued a joint strategy to ensure implementation of the Committee’s recommendations. 3. The Working Group on Implementation of the Recommendations of the Committee on the Elimination of All Forms of Racial Discrimination is composed of 17 agencies of the various branches and levels of government, as well as certain states of the Mexican Republic.1 To date, the Working Group has held four coordination meetings and one * The present document is being issued without formal editing. ** The annexes are available in the files of the Committee secretariat. -
Language EI Country Genetic Unit Speakers RI Acatepec Tlapanec 5
Language EI Country Genetic Unit Speakers RI Acatepec Tlapanec 5 Mexico Subtiapa-Tlapanec 33000 1 Alacatlatzala Mixtec 4.5 Mexico Mixtecan 23000 2 Alcozauca Mixtec 5 Mexico Mixtecan 10000 3 Aloápam Zapotec 4 Mexico Zapotecan 2100 4 Amatlán Zapotec 5 Mexico Zapotecan 6000 5 Amoltepec Mixtec 3 Mexico Mixtecan 6000 6 Ascunción Mixtepec Zapotec 1 Mexico Zapotecan 100 7 Atatláhuca Mixtec 5 Mexico Mixtecan 8300 8 Ayautla Mazatec 5 Mexico Popolocan 3500 9 Ayoquesco Zapotec 3 Mexico Zapotecan < 900 10 Ayutla Mixtec 5 Mexico Mixtecan 8500 11 Azoyú Tlapanec 1 Mexico Subtiapa-Tlapanec < 680 12 Aztingo Matlatzinca 1 Mexico Otopamean > < 100 13 Matlatzincan Cacaloxtepec Mixtec 2.5 Mexico Mixtecan < 850 14 Cajonos Zapotec 4 Mexico Zapotecan 5000 15 Central Hausteca Nahuatl 5 Mexico Uto-Aztecan 200000 16 Central Nahuatl 3 Mexico Uto-Aztecan 40000 17 Central Pame 4 Mexico Pamean 4350 18 Central Puebla Nahuatl 4.5 Mexico Uto-Aztecan 16000 19 Chaopan Zapotec 5 Mexico Zapotecan 24000 20 Chayuco Mixtec 5 Mexico Mixtecan 30000 21 Chazumba Mixtec 2 Mexico Mixtecan < 2,500 22 Chiapanec 1 Mexico Chiapanec-Mangue < 20 23 Chicahuaxtla Triqui 5 Mexico Mixtecan 6000 24 Chichicapan Zapotec 4 Mexico Zapotecan 4000 25 Chichimeca-Jonaz 3 Mexico Otopamean > < 200 26 Chichimec Chigmecatitlan Mixtec 3 Mexico Mixtecan 1600 27 Chiltepec Chinantec 3 Mexico Chinantecan < 1,000 28 Chimalapa Zoque 3.5 Mexico Zoque 4500 29 Chiquihuitlán Mazatec 3.5 Mexico Popolocan 2500 30 Chochotec 3 Mexico Popolocan 770 31 Coatecas Altas Zapotec 4 Mexico Zapotecan 5000 32 Coatepec Nahuatl 2.5 -
Mexico, July 2008
Library of Congress – Federal Research Division Country Profile: Mexico, July 2008 COUNTRY PROFILE: MEXICO July 2008 Formal Name: United Mexican States (Estados Unidos Mexicanos). Short Form: México. Term for Citizen(s): Mexican(s). Click to Enlarge Image Capital: Mexico City (Ciudad de México), located in the Federal District (Distrito Federal) with a population estimated at 8.8 million in 2008. Major Cities: The Greater Mexico City metropolitan area encompasses Mexico City and several adjacent suburbs, including the populous cities of Ecatepec de Morelos (1.8 million residents in 2005) and Netzahualcóyotl (1.2 million). The total population of the Greater Mexico City metropolitan area is estimated at about 16 million. Other major cities include Guadalajara (1.6 million), Puebla (1.3 million), Ciudad Juárez (1.2 million), Tijuana (1.1 million), and Monterrey (1.1 million). Independence: September 16, 1810 (from Spain). Public Holidays: New Year’s Day (January 1); Constitution Day (February 5); Birthday of Benito Juárez (March 21); International Labor Day (May 1); Independence Day (September 16); Discovery of America (October 12); Anniversary of the Revolution (November 20); Christmas (December 25); and New Year’s Eve (December 31). Flag: Three equal vertical bands of green (hoist side), white, and red; the coat of arms (an eagle perched on a cactus with a snake in its beak) is centered in the white band. Click to Enlarge Image HISTORICAL BACKGROUND Early Settlement and Pre-Columbian Civilizations: Nomadic paleo-Indian societies are widely believed to have migrated from North America into Mexico as early as 20,000 B.C. Permanent settlements based on intensive farming of native plants such as corn, squash, and beans were established by 1,500 B.C. -
Observations on the State of Indigenous Women's Rights in Mexico Alternative Report Submission Prepared For: the 70Th Session
Observations on the State of Indigenous Women’s Rights in Mexico Alternative Report Submission Prepared for: The 70th Session of the Committee on the Elimination of Discrimination Against Women Submission Date: June 2018 Cultural Survival is an international Indigenous rights organization with a global Indigenous leadership and consultative status with ECOSOC. Cultural Survival is located in Cambridge, Massachusetts, and is registered as a 501(c)(3) non-profit organization in the United States. Cultural Survival monitors the protection of Indigenous Peoples' rights in countries throughout the world and publishes its findings in its magazine, the Cultural Survival Quarterly; and on its website: www.cs.org Cultural Survival 2067 Massachusetts Avenue Cambridge, MA 02140 Tel: 1 (617) 441 5400 www.culturalsurvival.org [email protected] 1 Observations on the State of Indigenous Women’s Rights in Mexico I. Reporting Organization Cultural Survival is an international Indigenous rights organization with a global Indigenous leadership and consultative status with ECOSOC since 2005. Cultural Survival is located in Cambridge, Massachusetts, and is registered as a 501(c)(3) non-profit organization in the United States. Cultural Survival monitors the protection of Indigenous Peoples' rights in countries throughout the world and publishes its findings in its magazine, the Cultural Survival Quarterly; and on its website: www.cs.org. Cultural Survival also produces and distributes quality radio programs that strengthen and sustain Indigenous languages, cultures, and civil participation. II. Background Information This report focuses on Indigenous women in Mexico and the discrimination they face. The total population of Mexico is approximately 129,600,000, over 25,600,000 of whom reportedly self-identify as descending from, or belonging to, an Indigenous Peoples.