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The Taller Tzotzil was a native language literature project that published 30 books and booklets in Tsotsil-Maya between 1976 and 2002. Texts were produced in collaboration with the members of rural and urban communities, cooperatives, and collective farms, and covered such topics as forced labor, urbanization, artisan production and marketing, and recuperation of native lands. This article covers the period of the Taller’s history leading up to and following the Zapatista Rebellion of 1994. KEYS: Tsotsil (Tzotzil) Maya literature and literacy, native language literature, oral history, testimonio, activist anthropology
“The Taller Tzotzil of Chiapas, Mexico: A Native Language Publishing Project, 1985-2002”
The Taller Tzotzil was a native language literature project that published 30 book and booklets in Tsotsil-Maya between 1976 and 2002. Texts were produced in collaboration with the members of rural and urban communities, cooperatives, and collective farms, and covered such topics as forced labor, urbanization, artisan production and marketing, and recuperation of native lands. This article covers the period of the Taller’s history leading up to and following the Zapatista Rebellion of 1994.
Reviews the contributions of Tsotsil (Tzotzil) oral history to the history of the community of San Juan Chamula – and of the Tsotsils in general – in two senses. First, as a detailed view “from the other side” of Chiapas’s common history: who were the Tzotzil actors, what ends did they pursue, etc. And second, as a demonstration of the continuity of a uniquely Tzotzil self-consciousness, of a Tzotzil intellectual tradition, from remote times to the present in communities like Chamula. [Considera las aportaciones de la historia oral tsotsil (tzotzil) a la historia de la comunidad de Chamula, y de los tsotsiles de los Altos de Chiapas en general, en dos sentidos. Primero como visión detallada del otro lado, de actores tsotsiles,a la historia general. Y segundo como demostración de la continuidad desde tiempos remotos de una tradición intelectual propia en comunidades de habla y cultura como Chamula.] KEYS Tsotsil (Tzotzil) language and linguistics, Tsotsil (Tzotzil) oral history, San Juan Chamula-history and ethnohistory, Highland Chiapas-history
"Rereading Tzotzil Ethnography: Recent Scholarship from Chiapas, Mexico," by Jan Rus
Pluralizing Ethnography: Comparison and Representation in Maya Cultures, Histories and Identities; John Watanabe, Edward Fischer, eds.; School of American Research, Santa Fe, NM,, 2004
Critical history of the relationship between the ethnography of the Tsotsils (Tzotzils) of, for example, the Harvard Chiapas Project, and the representations of indigenous people that helped justify the activities of the mexican indigenismo of the Instituto Nacional Indigenista (INI). Considers the modification of these representations in the years since the 1970s by regional studies, history and ethnohistory, studies of derechos humanos, and more and more since the Zapatista Rebellion by the EZLN in 1994 by Tsotsil activists and intellectuals themselves. KEYS Tsotsil (Tzotzil)-antropology, Central Chiapas highlands-history and anthropology, Harvard Chiapas Project, Instituto Nacional Indigenista, indigenismo
Cambios de perspectiva: representaciones de los mayas en la narrativa mexicana y guatemalteca moderna, 2020
RESUMEN: El objetivo del presente artículo es un acercamiento diacrónico a la representación de los mayas en función de las principales tendencias literarias de los siglos XX y XXI en México y Guatemala. Partiendo de la narrativa indigenista, a través del híbrido género testimonial, hasta la literatura maya, el artículo demuestra la presencia de los mayas en el discurso literario, en el que se observan cambios importantes en la voz narrativa, perspectiva y agencia. Representados inicialmente por la paternalista narrativa indigenista, los mayas gradualmente van recuperando su propia expresión literaria, libre de la mediación no indígena. La narrativa, con su habilidad de cuestionar los paradigmas establecidos, se convierte en un lugar de resistencia y de la práctica descolonizadora. Dado la extensión del tema a debatir, se analizarán sólo las novelas más representativas o novelizadoras escritas por los autores mayas y no indígenas. El análisis se centrará principalmente en los elementos discursivos de la voz y la perspectiva narrativas. PALABRAS CLAVE: indigenismo, transculturación, mayas, descolonización, literatura indígena.
Incipient Literacy: From Involvement to Integration in Tojolabal Maya
Oral Tradition, 1988
With the development of writing systems and the spread of literacy, authors in Latin American Indian communities are now beginning to produce written works in their native languages. 1 When indigenous authors present material from the oral tradition of these communities (folktales, etc.) in the written medium, there arises an ideal environment in which to examine possible differences between spoken and written narrative for languages without a written tradition. Some of these differences are explored here through a comparison of two versions of a folktale by native speakers of the Mayan language Tojolabal. 2 What I hope to show is that Tojolabal folktales, as part of the Tojolabal oral tradition, exhibit elaborate and artistic structure; that the spoken form is carefully constructed and emphatically not defective; and that features identifi ed by Chafe (1982) as characteristic of spoken language are transferred from the primary spoken medium into the secondary written medium. In the course of this exploration of some of the differences between spoken and written Tojolabal in a lab-like situation of minimal contrast, I hope to suggest some new directions for the exploration of orality and literacy not as "gross typological constructs" but in terms of the "understanding of speaking and writing in human life on the basis of soundly empirical, cross-cultural investigations" (Bauman 1986:10). The story presented in two versions below is from the ample Tojolabal oral tradition. It is a well-known folktale of the community, and provides an account of the reason behind the major yearly pilgrimages of many Tojolabal people to Santo Tomás in Oxchuk and to San Bartolomé in Venustiano Carranza. These pilgrimages are in general part of a larger complex of religious activities and in particular part of a yearly supplication for rain. The two recountings originate from different storytellers. The written version was inscribed by a man who is bilingual and fairly comfortably literate