Al Principio (7/15/08)

I am creating this blog for a number of reasons. First, this will be a simple way to keep my friends and family informed about my weekly activities here in Guatemala. Second, I'd like to chronicle my experiences with the Tz'utujil so that others interested in this group can learn more about them. And finally, I'd like to convey the sorts of everyday challenges that an anthropological researcher encounters doing fieldwork and how I address these challenges.

Doing fieldwork is always a community effort and in that spirit, I'd like to do what I can to help others who intend to do some ethnographic work in the future. Also, please feel free to contradict, criticize, or add to what I post here so this can be a truly useful tool for those stumble upon it.

Western Shores



The majority of the Tz'utujil Maya live on the western shores of Lake Atitlan. The largest community is Santiago Atitlan with about 40,000 people. The second largest town, San Pedro La Laguna, has around 13,000 people. In total, there are perhaps 100,000 Tz'utujil making them the fifth or sixth largest group of Maya in Guatemala.

Report-Week 1 (7/22/08)

My first week in Guatemala went really well. I had the pleasure, upon getting to Antigua, of staying at a nice home. My friend and neighbor, Dick Plush, put me into contact with his friend Joan who has been living in Antigua the last few months. She was generous enough to invite me to stay at her place. She, her roommate Michael, and I enjoyed a couple of glasses of wine and a great dinner that evening. It was a warm welcome to Guatemala from some affable and interesting expatriates who, like me, have come to love the warmth and beauty of the guatemaltecos.

In San Pedro, I’ve been studying Tz’utujil for five hours a day but this time around I am making much quicker progress since I have a substantial foundation to build upon from last summer’s studies. It’s still a very challenging language to learn the language, though, and I’m spending another few hours each day reviewing notes and trying to remember these very foreign words. My teacher is the same from last summer, a brilliant sampedrano who is tremendously knowledgeable about all things Maya. Rather than just working on grammar for five hours, my teacher has a new method (thank God!). We’re working on grammar and drills for a couple of hours and then going and talking to locals about various things. This week, for instance, we chatted with a local farmer about what crops he grows, how he grows them, and whom he sells them to (local restaurants). We also talked visited a Senorita I, who showed us some traditional methods of food preparation. She still uses a grinding stone for most of her dishes. The stone belonged to her grandmother and is at least 70 years old. The amount of meals prepared with it must be staggering! She fixed a really good tomato sauce which she allowed us to sample on a tortilla with a dried shrimp from the coast. My teacher and I visited a friend of his at the local museum where she works as a guide. She gave us a great tour which began with 10 minutes of archived films shot by Benjamin Paul, the anthropologist who did a lot of great research here starting in the 1940s. The amount of change that has occurred in San Pedro since his early films (not more than 60 years old!) is amazing. The world has radically shifted for the Tz’utujil in just a couple of generations. The museum guide explained the geology of the lake (it is a collapsed magma chamber) and pointed out the meaning of the traditional clothing that everyone used to wear but which one only sees rarely at this point. She is training as a Mayan priestess and I was able to ask her some questions related to my research project. Great contacts all around!

I’ve been living with a family whose home is just across the road from Corazon Maya. Don J and his wife have been great hosts. My second floor room has two large windows which overlook the lake; terrific view! Their youngest daughter lives with them and just behind their house are two smaller houses, one belonging to their eldest daughter and her family; the other belonging to their son and his family. It’s a very safe and cozy family compound. The food, all prepared by Doña M, has been great. Lots of beans, eggs, corn dishes, and excellent corn tortillas. If the Maya truly are “made of corn,” as their mythology suggests, then I’m quickly becoming Mayan too.

Saturday morning, the owner of Corazon Maya invited me to a ceremony that her friend (and also a cousin of my teacher) was having on the school grounds. A Mayan priest (ajq’ij) came all the way from Guatemala City to hold the ceremony. He was kind enough to allow me to film the entire ritual. So in my first week I already have many hours of video data! Additionally, there is another ceremony next month that I was invited to attend. These are amazing opportunities to better understand Mayan spiritual life.



I’m happy to report that I’m feeling well and really enjoying being in Guatemala again. The pace of life and numerous other subtle factors (climate, comportment, food, etc.) make this an excellent place to live for a while. My chihuahua, Chico, was a little worse off…he got sick mid-week but has fully recovered and seems to be enjoying his new adventure. As always, he is the more popular of the two of us and people often come up to me to ask about my dog who they are constantly saying is “muy bonito.”

I was a bit worried about bringing Chico but I’m really happy I did. He’s fitting in fine and already seems to be an asset for meeting people and creating a good mood. When I mentioned I would be bringing my dog, some of my friends/advisors thought this would only exacerbate the difference between myself and my cultural informants. After all, dogs are far less valued here. While it’s always best to minimize the differences between oneself, as a student of culture, and one’s cultural informants, the fact that I am a six foot tall gringo is everpresent and irremediable. But the additional fact that this tall gringo brings a cheeky chihuahua with him wherever he goes ameliorates the potentially threatening differences that might exist between gringos and Mayans in favor of an element of humanity and humor that unites everyone. And Chico certainly keeps me amused.

Tz'utujil 101

Introduction

This is a short document that translates common words and phrases between Tz’utujil, Spanish, and English. Should you have an opportunity to visit the Western shores of Lake Atitlán, you’ll find that the local Tz’utujil really appreciate foreigners who try to learn a bit about their culture and language. The following material relates most specifically to the Tz’utujil spoken in San Pedro La Laguna. There is substantial variation in Tz’utujil so this document can serve merely as an introduction.

Este es un breve documento que traduce palabras y frases communes entre Tz’utujil, Español, e Inglés. Si tendria la oportunidad a visitar las orillas occidentales del Lago de Atitlán, encontraras que los Tz’utujiles estiman los extranjeros quienes tratan aprender un poco sobre su cultura e idioma.


Pronunciation

Tz’utujil [dz- oot oo hēēl] has a number of tricky sounds which one does not commonly hear in the Romance or Germanic languages. After each Tz’utujil word and phrase below I have indicated a rough guide to pronunciation using English sounds and words (where possible). After each English word or phrase below I have indicated a rough guide to pronunciation using Spanish sounds. Spaces in these pronunciation guides indicate syllables. The only novel mark I’ve had to create is the sign “-” to indicate the glottal pause that is so common in Tz’utujil. For English speakers, it is something akin to the open-mouthed gasp one utters after hearing something shocking (what!!?? uh-). Below, I note the Tz’utujil word followed by a pronunciation guide followed by the Spanish translation followed by the English translation.

Después de cada traducción en Inglés, he dado una approximación cruda de los sonidos de las palabras en Inglés.

Phrases (Frases)

· Utz aawach? [ootz ah watch] / Utz, maltiyoox. [ootz mall tēē yōsh] Ja ka atet? [ha kaw atet] / Utz chaqajaa’, maltiyoox. [ootz chalk ah hah-, mall tēē yōsh] = como estás? / bien, gracias. y tu? / estoy bien tambien, gracias = how are you? / fine, thanks. how are you? / I’m fine also, thanks [how ar yuu / fayn, thanks. how ar yuu / Ay’m fayn alsōō, thanks]
· Utz k’aari’/utz nak’a/je’ee [ootz k- aw ree-/oots knock- aw/hay āā] = está bien = fine, sounds good, okay [fayn, sowndz gud, ōh kāā]
· Naq aab’ii’ [knock awb- ēē-] = como te llamas? = what’s your name? [wats yuur nāām]
· Naq ab’anoon [knock ob- on own] = cómo estás? = how are you doing? [how ar yuu duu ing]
· Naq naab’an [knock knob- on] = que haces? = what are you doing? [wat ar yuu duu ing]
· Naq k’a [knock k- aw] = quien es, que es = who is it, what is it [huu is it, wat is it]
· Jaru’ ajuunaa’ [ha roo- ah hoon gnaw-] = cuantos años tiene? = how old are you? [how ōōld ar yuu]
· Jaru’ rajil? [ha roo- raw hēēl] = cuanto cuesta? = how much is it? [how much is it]
· Jaru’ nuuk’aas [ha roo- new k- aws] = cuanto debo? = how much do I owe you? [how much duu ay ōō yuu]
· Jar atet k’a naq chi saamaajiil naab’an [har aw tet k- aw knock chēē sawm ah hēēl knob- on] = tú, que trabajo haces? = what kind of work do you do? [wat kaynd of wurk duu yuu duu]
· ¡Jo’! [hō- ] = vamos! = let’s go! [letz gōō]
· B’aar at petinaq wi’? [b- are ought pet ēē knock wē-] = de donde viene? = where are you from? [wer ar yuu from]
· Kinakuyu’/cha nuumak [key naw koo you-/chaw new mock] = perdoname = excuse me [eks kuus mee]
· Ninb’e pa kayib’al [nēēn bay pa ki yēē ball] = voy al mercado = I am (I’m) going to the market [ay’m gōō ing to tha market]
· ¡Tachajij aawii’! [tawch aw hēē ah wēē] = ¡Cuida te! = Be careful! [bēē cair ful]
· Q’ila’ chik na [k- ey law- chēēk gnaw] =¡Nos Vemos! = see you later! [see yuu lāātur]
· ¡Xtiqaatz’at chik na qii’! [shtēē cawtz- ought chēē gnaw key-] = ¡Nos Vemos! = See you later! [sēē yuu lāāt ur]
· K’o/K’ooli jun [k-ōh/ k-ōh lee hoon] = hay un/a = there is a(n) [ther is aa(an)]
· Taya’a’ [tie yaw- ah-] = da me = give me [giv mēē]
· Tab’ana’ jun utziil [tawb- awn aw- hoon ootz ēēl] = hágame un favor = do me a favor [do mēē ā fāv ur]
· Maltiyoox [mall tēē yōsh] = gracias = thank you (thanks) [thank yuu (thanks)]
· Sib’alaj maltiyoox [seeb- all ah mall tēē yōsh] = muchas gracias = thank you very much (thanks very much) [thank yuu ver ēē much (thanks ver ēē much)]
· Jee’ [hay’] = es (afirmación) = yeah (affirmation) [yeh]
· Ma [maw] = no (negación) = no (negation) [nōō]
· Kan [kawn] = si = yes [yes]
· Ma kan ta [maw con taw] = no = no [nōō]
· Ma k’o ta [maw k- ōh taw] = no hay = there is not [ther is not]

Interrogatives (Interrogativos)

· B’aar chi ri (tri) [b- are trēē] = dónde, adónde = where [wer]
· B’ajan [b- a hawn] = cuándo = when [wen]
· Jaru’ [ha roo-] = cuánto = how much [how much]
· Jani’ [ha nēē-] = cómo = how [how]
· Naq [knock] = qué, quién = what, who [wat, hoo]
· Naq chi re (tre) [knock tray] = por qué = why [way]

Nouns (Sustantivos)

· Aab’aj [ab aw] = piedra, roca = stone, rock [stōōn, rawk]
· Aachi [aw chēē] = hombre = man [man]
· Aaj [aah] = cana = cane stalk [kāān stawk]
· Achib’al [awtch ēēb-all ] = imagen, foto = image, photo [im uj, fōtō]
· Achik’ [awtch ēēk-] = sueno = dream [drēēm]
· Aj’iik’ [aw- ēēk-] = sirvienta = servant [sur vant]
· Ajil [aw hēēl] = precio = price [priis]
· Ajk’aay [awk- eye] = vendedor(a) = merchant [mur chant]
· Ajkeem [awk ēēm] = tejedora = weaver [wee vur]
· Ajpub’/kinich [aw poob-/key nēētch] = el sol = sun [son]
· Ajtijaal [aw tēē hall] = escuela = school [skuul]
· Ak’aal [awk- all] = niño = boy [boy]
· Alaq’oom [all awk- oom] = ladrón = robber [rob ur]
· Alaxib’al [all osh ēēb- all] = nacimiento = birth [burth]
· Aq’oom [awk- oom] = medicina = medicine [med is in]
· Atat [aw tot] = usted = you [yuu]
· At’ix [aw tēēsh] = estornudo = sneeze [snēēz]
· Awan [ah wan] = milpa = cornfield [korn fēēld]
· B’eey [b- ay] = camino = road [rōōd]
· Chaaj [chaw] = ceniza = ash [ash]
· Ch’akat [cha cot] = silla = chair [cheyur]
· Ch’akatwi’ [ch- awk ot we] = almohada = pillow [pil ōō]
· Ch’apaq [ch- op awk] = jabón = soap [sōōp]
· Chee’ [chay-] = árbol = tree [tree]
· Chi’ ya’ [chēē yaw-] = playa = beach [bēēch]
· Ch’iich’ [ch- each-] = carro = car [kar]
· Ch’iich’ [ch- each-] = maquina = machine [mush ēēn]
· Ch’iich’ [ch- each-] = metal = metal [met ul]
· Chiij [chēēh] = algodón = cotton [kawt un]
· Ch’ujarinaq [ch- oo hawr een awk] = loco = crazy person [krāā zēē pur son]
· Ch’uumiil [ch- oo meal] = estrella = star [star]
· Ichaaj [ēē chaw] = hierba = plant [plant]
· Iik [ēēk] = chile = chile pepper [chi lēē pep ur]
· Iik’ [ēēk-] = luna, mes = moon, month [muun, munth]
· Iiq’ [ēē yik-] = viento = wind [wehnd]
· Ikaj [ēē kaw] = hacha = axe [aks]
· Iil majk [ēēl mawk] = pecado = sin [sin]
· Ilixik [ēēl eesh eek] = servicio = service [sur vis]
· Ixix [ēē sheesh] = ustedes = you (plural) [yuu]
· Ixoq [ēēsh oak] = mujer = woman [wum en]
· Ixtan [ēēsh tawn] = senorita = unmarried woman [un mar ēēd wum an]
· Iyaaj [ēē yaw] = las ninas = girls [gurls]
· Iyoom [ēē yōwm] = comadrona = midwife [mid wayf]
· Jaan [hawn] = mosca = fly [flay]
· Jar/Ja [hawr/haw] = el/la = the [tha]
· Juunaa’ [hoon gnaw-] = año = year [yehr]
· Juyu’ [who you] = volcan = volcano [vol cāān ōō]
· Kaaj [kaw] = cielo = sky [skay]
· K’aas [k- aws] = deuda = debt [det]
· K’ajool [k- hole] = joven = young man [yung man]
· K’amol b’eey [k- awm ole b- ay] = guía = guide [gayd]
· K’asleemaal [k- aws lem all] = vida = life [layf]
· Kooch [coach] = regalo = gift [gift]
· K’uyaa’ [k- oo yaw-] = cerveza = beer [bēēyur]
· Maamaaj [mom ma] = nietos = grandsons [grand suns]
· Nimaq’iij [neem ock- ee] = fiesta = festival [fest iv ul]
· Okox [ō kōsh] = hongos = mushrooms [mush ruums]
· Oochooch/ Jaay [ō chōch/hi] = casa = house [hows]
· Palow [pall oaf] = mar = sea [see]
· Puluw [pool oof] = burbuja = bubble [bub ul]
· Puwaq [poo wock] = dinero = money [mun ēē]
· Q’aaq’ [q- awq-] = fuego = fire [fayr]
· Q’aniil /ija’tz [q- awn ēēl/ ēē haw- tz] = semilla = seed [sēēd]
· Raal [raw-] = su hijo(a) = son, daughter [sun / dawt ur]
· Riikiil [rēē kēēl] = comida = food [fuud]
· Ri’j [rēē-] = anciano, don = venerable one [ven ur ab ul wun]
· Ruuwach xaan [roo watch shkawn] = pared = wall [waul]
· Sanayii’ [sawn ayēē] = arena = sand [sand]
· Su’b’al [soo- b- all] = toalla = towel [tow ul]
· Taa’ [taw-] = anciano = old man [ōōld man]
· T’iiso’m [t- ēēsō- m] = costura = sewing [sōō ing]
· Tijob’al [tēē hōb- all] = escuela = school [skuul]
· Tijooneel [tēē hōan nāil] = maestro = teacher [tēēch ur]
· Tijoxeel [tēē hōe shāle] = estudiante = student [stuu dent]
· Tinamiit [tēēn aw meat] = pueblo = town [town]
· T’isib’al [tēase ēēb- awl] = maqina de coser = sewing machine [sōō ing mush ēēn]
· T’oot’ [t- ōwt-] = caracol = shell [shel]
· T’uy’ [t- ēēh-] = olla = pot [pawt]
· Tz’uuj [dz-ooh] = gota de lluvia = raindrop [rāān drawp]
· Tziij [dzēē] = palabra = word [wurd]
· Tziyaq [dzēē yawk] = ropa = clothes [clōōths]
· Uleew [oo lay oof] = tierra = land [land]
· Winaq [wē knock] = persona = person [purson]
· Xuk’uk’ [shoe kook] = fresco = fresh [fresh]
· Ya’ [yaw-] = agua = water [wat ur]
· Yaawaa’ [yaw wah] = enfermo = sick [sik]
· Yaab’iil [yawb- ēēl] = enfermedad = sickness, disease [sik nes, dis ēēs]


Bodies (Cuerpos)

-Rule: drop –aaj suffix when used with possessive (e.g. nuupaam-mi estomago)

· Xamaliil [shawm ah lēēl] = cuerpo human = human body [hu mun bod ēē]
· Aaq [awk] = lengua = tongue [tung]
· Achoq’aaq’ [aw choke- awq-] = musculos = muscles [muss uls]
· Aqanaaj [awk on aw] = pie = foot [fut]
· Aqanaaj [awk on aw] = pierna = leg [lāg]
· Ch’e’kaaj [ch- eh- kaw] = rodilla = knee [nēē]
· Chii’aaj [chēē- aw] = boca = mouth [mowth]
· Ch’u’kaaj [ch- ew- kaw] = codo = elbow [el bōh]
· Eeyaaj [ēē yah] = diente = tooth [tuth]
· Ismaal [is mahl] = pelo = hair [her]
· Ixkinaaj [ēēsh kēēn ah] = oreja = ear [ēēr]
· Palaj [pall off] = cara = face [fāās]
· Paamaaj [pawm ah] = estomago = stomach [stum uck]
· Poxaaj [pōsh aw] = costillas = ribs [ribs]
· Q’ab’aaj [k- ab- aah] = mano = hand [hand]
· Rwi’ aqanaaj [ ruh we awk on aw] = dedo = toe [tōh]
· Rwi’ q’ab’aaj [ ruh we k- ab- aah] = dedo = finger [feen gur]
· Tale’k [dz- ahm] = hombro = shoulder [shōl dur]
· Tz’am [dz- ahm] = nariz = nose [nohs]
· Tz’uumaal [dz- oom all] = piel = skin [sken]
· Wachaaj [watch ah] = ojo = eye [ay]
· Wi’aaj [we- ah] = cabeza = head [hed]


Families (Familias)

· Aal [awl] = hijo(a) = son [sun]
· Tee’eej [tāy- āy] = madre = mother [muth ur]
· Tatixeel [tot ēē shell] = padre = father [fawth ur]

Food (Comida)

· Riikiil [rēē kēēl] = comida = food [fuud]
· Aj [aah] = elote = corn-on-the-cob [korn on tha kawb]
· Aranxax [are rawn shesh] = naranja = orange [or anj]
· Askol [ah skōl] = azucar = sugar [shug ur]
· Atz’aam [awtz- awm] = sal = salt [sawlt]
· Ch’oob’ [ch- ōbe-] = pina = pineapple [piin ap ul]
· Iik [ēēk] = chile = chile pepper [chil ēē pep ur]
· Ixiim [ēēsh eēm] = maiz = corn [korn]
· Kaxlan way [kawsh lawn why] = pan = bread [bred]
· Mololon aq’oom [mole ole loan awk- ohm] = pimienta = pepper [pep ur]
· Ooj [ōōh] = aguacate = avocado[ah gwa ka teh]
· Raxamuuniil [rosh ahmoon ēēl] = fruta = fruit [fruut]
· Saqwach [sock watch] = papa = potato [pa tāāt ōōh]
· Saq’uul [sock- ool] = banana = banana [buh nan uh]
· Saqmooloo’ [sock mow low-] = huevo = egg [āāg]
· Tii’iij [tēē- ēē] = carne = meat [mēēt]
· Way [why] = tortilla = tortilla [tor tēē ya]
· Xanakat [shawn ah kawt] = cebolla = onion [ung yun]
· Ya’ [yaw-] = agua = water [wat ur]

Religion (Religión)

· Ajq’iij [awk- ēy] = sacerdote Maya = daykeeper, shaman [dāy kēēp ur , shāām un]
· Ajaaw [ah how] = Dios = God [gawd]
· Aj’iitz [aw- eats] = brujo = witch [wich]
· Iitz [eats] = brujeria = witchcraft [wich kraft]
· K’axtok’ [k- osh toke-] = diablo = devil [dev ul]
· K’u’x [k- oo- sh] = alma = soul [sool]
· Mookaaj [mōe kah] = grupos religiosos = sects [sekts]
· Nawaliil [nah wall ēēl] = creencias = beliefs [bel ēēfs]
· Tiyoox [tēē yōhsh] = santos = saints [sāānts]
· Xolob’xeel [show lobe- shell] = Espiritu Santo = Holy Spirit [hōōl ēē speer it]
· Xukuleem [shoe koo lay em] = Ceremonia Maya = Mayan fire ceremony [ser e mown ēē]
· Yuqub’al k’u’x [you koob- all k- oosh] = fé = faith [fāāth]

Animals (Animales)

· Chikop [chēē cop] = animal = animal [an im ul]
· Ak’ [ack-] = gallina = chicken [chik un]
· Am [awm] = araña = spider [spiid ur]
· Ch’ooy [ch- oi] = ratón = rat [rat]
· Ch’uu’ [ch- oo-] = pescado = fish [fish]
· Jaan [hawn] = mosca = fly [flay]
· Juut [hoot] = gusano = worm [wurm]
· Keej [kēēyāāy] = caballo = horse [hors]
· Ko’k [kōō- k] = tortuga = turtle [tur tul]
· Kuuk [kook] = ardilla = squirrel [skwur ul]
· Mama’ [ma ma-] = gallo = rooster [roo stur]
· Mix [meesh] = gato = cat [kat]
· Paar [par] = zorro = fox [fawks]
· Sootz’ [sōōdz-] = murcielago = bat [bat]
· Tap [top] = cangrejo = crab [krab]
· Tix [tēēsh] = elephante = elephant [el ef unt]
· T’uq [t- ook] = gallina = chicken [chik un]
· Tz’i’ [dz- ēē-] = perro = dog [dawg]
· Tz’ikin [dz- eek ēēn] = pajaro = bird [burd]
· Umul [oo mool] = conejo = rabbit [rab it]
· Us [oos] = mosquito = mosquito [mosk ēēt ōō]
· Wajkax [waw kosh] = vaca = cow [kaw]
· Xijk [shik] = águila = eagle [ēē gul]

Colors (Colores)

· Kaq [kawk] = rojo = red [red]
· Q’an [k- an] = amarillo = yellow [yel ōō]
· Q’aq [k- awk] = negro = black [blak]
· Rax [rawsh] = verde = green [green]
· Saq [sock] = blanco = white [wiit]
· Xaar [shar] = azul = blue [bluu]

Numbers (Numeros)

· Ajilib’al [aw hēēl ēēb- all] = numeración = numbers [num burs]
· Jun [hoon] = uno = one [wun]
· Ka’i [kaw- ēēh] = dos = two [tuu]
· Oxi’ [ō she-] = tres = three [thrēē]
· Kaji’ [kaw he-] = cuatro = four [for]
· Jo’oo’ [hō- ōh] = cinco = five [fīīv]
· Waaqii’ [wah key-] = seis = six [siks]
· Wuuquu’ [woo koo-] = siete = seven [sev un]
· Waqxaquii’ [wock shock ēē-] = ocho = eight [āāt]
· B’elejee’ [b- ell eh hāy-] = nueve = nine [niin]
· Lajuuj [law who] = diez = ten [ten]
· Junlajuuj [hoon law who] = once = eleven [el ev un]
· Kab’lajuuj [kawb- law who] = doce = twelve [twelv]
· Oxlajuuj [ōsh law who] = trece = thirteen [thur tēēn]
· Kajlajuuj [kaw law who] = catorce = fourteen [for tēēn]
· Jo’lajuuj [hō- law who] = quince = fifteen [fif tēēn]
· Waqlajuuj [wawk law who] = dieciseis = sixteen [siks tēēn]
· Wuqlajuuj [wook law who] = diecisiete = seventeen [sev en tēēn]
· Wajxaqlajuuj [waw shock law who] = dieciocho = eighteen [ā tēēn]
· B’elejlajuuj [b- ail ay law who] = diecinueve = nineteen [nin tēēn]
· Winaq/k’al [key knock/k-awl] = veinte = twenty [twen tēē]

Ordinal Numbers (Numeros Ordinales)

· Najb’eey [nawb- āāy] = primero = first [furst]
· Ruukaab’ [rook awb] = segundo = second [second]
· Roox [rōsh] = tercero = third [thurd]
· Ruukaaj [rook aw] = cuarto = fourth [forth]
· Roo’ [row-] = quinto = fifth [fifth]
· Ruwaqaaq [roo wawk awk] = sexto = sixth [sixth]
· Ruwuuq [roo wook] = séptimo = seventh [seventh]
· Ruwajxaaq [roo waw shock] = octavo = eighth [ā th]
· Rub’eleej [roob- ail ay] = noveno = ninth [nīnth]
· Lajuuj [law who] = décimo = tenth [tenth]

Verbs (Verbos)

· Ajo’b’eeneem [aw hoe- b- en em] = querer = to want [tuu want]
· Ak’axaaneem [ock- osh en em] = escuchar = to listen [tuu lis un]
· B’eenaam [b- āāy nam] = ir = to go [tuu gōō]
· B’iinaq [b- ēēy knock] = decir = to say [tuu sāā]
· B’ijneem [b- ēēy nem] = caminar = to walk [tuu wawk]
· B’ixaaneem [b- ēēx aw nem] = cantar = to sing [tuu sing]
· Ch’ayooneem [ch- eye own em] = pegar = to adhere [tuu ad hey ur]
· Choyooneem [choy own em] = cortar = to cut [tuu kut]
· Chupuuneem [choop oon em] = apagar = to turn off [tuu turn awf]
· Jaqooneem [hawk own em] = abrir = to open [tuu ōōp en]
· Kab’aaneem [kawp- awn em] = callerse = to shut up [tuu shut up]
· Kamik [kaw meek] = morir = to die [tuu dii]
· K’amooj [k-aw mōh] = traer = to bring [tuu bring]
· Kanooneem [kawn own em] = buscar = to look for [tuu luk for]
· K’astaaneem [k- ost awn em] = pasear = to walk, to wander [tuu wawk / tuu won dur]
· K’isooj [k- ey soh] = acabar = [tuu fin ish]
· Kotz’oleem [coats- oh lem] = acostar = to lie down, to go to sleep [tuu lii down / tuu gōō tuu sleep]
· Kuchuuneem [kooch oon em] = cubrir = to cover [tuu kuv ur]
· K’utuuneem [k- oot oon em] = pedir = to ask for [tuu ask for]
· Loq’ooneem [low k- own em] = comprar = to buy [tuu bii]
· Mesooj [mays oh] = barrer = to sweep [tuu swēēp]
· Mich’ooneem [mēēch- own em] = arrancar = to extract [tuu eks trakt]
· Ookeem [oak em] = entrar = to enter [tuu en tur]
· Oq’eej [oak- eh] = llorar = to cry [tuu cray]
· Qajooj [ka hoe] = prestar = to lend [tuu lend]
· Q’ejtexik [k- ay taysh ik] = abrazar = to hug [tuu hug]
· Samaajiineem [saw maw hēēn em] = trabajar = to work [tuu wurk]
· Sik’iineem [sēēk- ēēn em] = leer = to read [tuu rēēd]
· Su’uuneem [soo- ooh nem] = limpiar = to clean [tuu klēēn]
· Taqooj [tock hoe] = enviar = to send [tuu send]
· Ti’jooneem [tēē- hoe em] = ensenar = to teach [tuu tēēch]
· Tiko’miineem [tēēkoh- mean em] = sembrar = to sow [sōō]
· Tz’ib’aaneem [dzēē -b- aw nem] = escuchar = to listen [tuu lis en]
· Tzijooneem [dzēē- hone em] = hablar = to speak [tuu spēēk]
· Tz’ub’uleem [dz- oob- ool em] = sentar = to sit [tuu sit]
· Wa’iimeem [waw- ēēm em] = comer = to eat [tuu ēēt]
· Waraameem [wah rawm em] = dormir = to sleep [tuu slēēp]
· Xajooj [shaw hoe] = bailar = to dance [tuu dans]
· Ya’ooneem [yaw- own em] = dar = to give [tuu giv]

Verb Conjugations (Conjugaciones de verbos)

Present Preterite Future
Ninb’e = voy = I go Xinb’e = fui = I went Xkinb’e na = iré = I will go
Natb’e = vas = you go Xatb’e = fuiste = you went Xkatb’e na = irás = you will go
Nb’e = va = he goes Xb’e = fue = he went Xtib’e na = irá = he will go
Noqb’e = vamos = we go Xoqb’e = fuimos = we went Xkojb’e na = iremos = we will go
Nixb’e = van = you go Xixb’e = fueron = you went Xkixb’e na = irán = you will go
Neeb’e = van = they go Xeeb’e = fueron = they went Xkeb’e na = irán = they will go

Present Preterite Future
Ninwa’i = como = I am eating Xinwa’i = comí = I ate Xkinwa’ na = comeré = I will eat
Natwa’i = comes = you are eating Xatwa’i = comiste = you ate Xkatwa’ na = comerás = you will eat
Nwa’i = come = he is eating Xwa’i = comió = he ate Xtiwa’ na = comerá = he will eat
Noqwa’i = comimos = we are eating Xoqwa’i = comimos = we ate Xkojwa’ na = comeremos = we will eat
Nixwa’i = comen = you are eating Xixwa’i = comieron = you ate Xkixwa’ na = comirán = you will eat
Newa’i = comen = they are eating Xwa’i = comieron = they ate Xkewa’ na = comirán = they will eat

Present Preterite Future
Nb’iij = digo = I say Xinb’iij = dije = I said Xtinb’iij na = diré = I will say
Nab’iij = dices = you say Xab’iij = dijiste = you said Xtab’iij na = dirás = you will say
Nb’iij = dice = he says Xb’iij = dijo = he said Xtib’iij na = dirá = he will say
Nab’iij = decimos = we say Xqab’iij = dijimos = we said Xtiqab’iij na = diremos = we will say
Neb’iij = dicen = you say Xeb’iij = dijeron = you said Xteb’iij na = dirán = you will say
Nkib’iij = dicen = they say Xkib’iij = dijeron = they said Xtikib’iij na = dirán = they will say

Present Preterite Future
Ninwari = duermo = I am sleeping Xinwari = dormí = I slept Xkinwar na = dormiré = I will sleep
Natwari = duermes = you are asleep Xatwari = dormiste = you slept Xkatwar na = dormirás = you will sleep
Nwari = duerme = he is asleep Xwari = durmió = he slept Xtiwar na = dormirá = he will sleep
Noqwari = dormimos = we are asleep Xoqwari = dormimos = we slept Xkojwar na = dormiremos = we will sleep
Nixwari = duermen = you are asleep Xixwari = durmieron = you slept Xkixwar na = dormirán = you will sleep
Newari = duermen = they are asleep Xewari = durmieron = they slept Xkewar na = dormirán = they will sleep

Present Preterite Future
Ninxajowi = bailo = I dance Xinxajowi = baile = I danced Xkinxajo na = bailaré = I will dance
Natxajowi = bailas = you dance Xatxajowi = bailaste = you danced Xkatxajo na = bailarás = you will dance
Nxajowi = baile = he dance Xajowi = bailo = he danced Xtixajo na = bailará = he will dance
Nojxajowi = bailamos = we dance Xojxajowi = bailamos = we danced Xkojxajo na = bailaremos = we will dance
Nix’xajowi = bailan = you dance Xix’xajowi = bailaron = you danced Xkix’xajo na = bailarán = you will dance
Nexajowi = bailan = they dance Xexajowi = bailaron = they danced Xkexajo na = bailarán = they will dance

Present Preterite Future
Ninqajooni = presto = I lend Xinqajooni = presté = I lent Xkinqajon na = prestaré = I will lend
Natqajooni = prestas = you lend Xatqajooni = prestaste = you lent Xkatqajon na = prestarás = you will lend
Nqajooni = presta = he lends Xqajooni = prestó = he lent Xtiqajon na = prestará = he will lend
Nojqajooni = prestamos = we lend Xojqajooni = prestamos = we lent Xkojqajon na = prestaremos = we will lend
Nixqajooni = prestan = you lend Xixqajooni = prestaron = you lent Xkixqajon na = prestarán = you will lend
Neqajooni = prestan = they lend Xeqajooni = prestaron = they lent Xkeqajon na = prestarán = they will lend

Present Preterite Future
Nink’am to = traigo = I bring Xink’am to = trajé = I brought Xtink’am to na = traeré = I will bring
Natk’am to = traes = you bring Xak’am to = trajiste = you brought Xtak’am to na = traerás = you will bring
Nk’am to = trae = he brings Xk’am to = trajó = he brought Xtik’am to na = traerá = he will bring
Nqak’am to = traemos = we bring Xqak’am to = trajimos = we brought Xtiqak’am to na = traeremos = we will bring
Nek’am to = traen = you bring Xek’am to = trajeron = you brought Xtek’am to na = traerán = you will bring
Nekek’am to = traen = they bring Xkek’am to = trajeron = they brought Xtikek’am to na = traerán = they will bring

Present Preterite Future
Ninloq’ooni = compro = I am buying Xinloq’ooni = compré = I bought Xkinloq’on na = compraré = I will buy
Natloq’ooni = compras = you are buying Xatloq’ooni = compraste = you bought Xkatloq’on na = comprarás = you will buy
Nloq’ooni = compra = he is buying Xloq’ooni = compró = he bought Xtiloq’on na = comprará = he will buy
Nojloq’ooni = compramos = we are buying Xojloq’ooni = compramos = we bought Xkojloq’on na = compraremos = we will buy
Nixloq’ooni = compran = you are buying Xixloq’ooni = compraron = you bought Xkixloq’on na = comprarán = you will buy
Neloq’ooni = compran = they are buying Xeloq’ooni = compraron = they bought Xkeloq’on na = comprarán = they will buy

Present Preterite Future
Ninatiini = me baño = I bathe Xinatiini = me bañé = I bathed Xkinatin na = me bañaré = I will bathe
Natatiini = te bañas = you bathe Xatatiini = te bañaste = you bathed Xkatatin na = te bañarás = you will bathe
Natiini = se baña = he bathes Xatiini = se bañó = he bathed Xti[atin na = se bañará = he will bathe
Nojatiini = nos bañamos = we bathe Xojatiini = nos bañamos = we bathed Xkojatin na = nos bañaremos = we will bathe
Nixatiini = se bañan = you bathe Xixatiini = se bañaron = you bathed Xkixatin na = se bañarán = you will bathe
Neatiini = se bañan = they bathe Xeatiini = se bañaron = they bathed Xkeatin na = se bañarán = they will bathe

Present Preterite Future
Ninooq’i = lloro = I cry Xinooq’i = lloré = I cried Xkinoq’ na = lloraré = I will cry
Natooq’i = lloras = you cry Xatooq’i = lloraste = you cried Xkatoq’ na = llorarás = you will cry
Nooq’i = llora = he cries Xooq’i = lloró = he cried Xti’oq’ na = llorará = he will cry
Nojooq’i = lloramos = we cry Xoqooq’i = lloramos = we cried Xkojoq’ na = lloraremos = we will cry
Nixooq’i = lloran = you cry Xixooq’i = lloraron = you cried Xkixoq’ na = llorarán = you will cry
Ne’ooq’i = lloran = they cry Xe’ooq’i = lloraron = they cried Xke’oq’ na = llorarán = they will cry

Present Preterite Future
Ninsamaji = trabajo = I am working Xinsamaji = trabajé = I worked Xkinsamaj na = trabajaré = I will work
Natsamaji = trabajas = you are working Xatsamaji = trabajaste = you worked Xkatsamaj na = trabajarás = you will work
Nsamaji = trabaja = he is working Xsamaji = trabajó = he worked Xkesamaj na = trabajará = he will work
Nojsamaji = trabajamos = we are working Xojsamaji = trabajamos = we worked Xkojsamaj na = trabajaremos = we will work
Nixsamaji = trabajan = you are working Xixsamaji = trabajaron = you worked Xkixsamaj na = trabajarán = you will work
Nesamaji = trabajan = they are working Xesamaji = trabajaron = they worked Xkesamaj na = trabajarán = they will work

Present Preterite Future
Ninb’iini = camino = I am walking Xinb’iini = caminé = I walked Xkinb’iin na = caminaré = I will walk
Natb’iini = caminas = you are walking Xatb’iini = caminaste = you walked Xkatb’iin na = caminarás = you will walk
Nb’iini = camina = he is walking Xb’iini = caminó = he walked Xtib’iin na = caminará = he will walk
Nojb’iini = caminamos = we are walking Xojb’iini = caminamos = we walked Xkojb’iin na = caminaremos = we will walk
Nixb’iini = caminan = you are walking Xixb’iini = caminaron = you walked Xkixb’iin na = caminarán = you will walk
Neb’iini = caminan = they are walking Xeb’iini = caminaron = they walked Xkeb’iin na = caminarán = they will walk

Present Preterite Future
Ninmeloji = regreso = I return Xinmeloji = regresé = I returned Xkinmeloj na = regresaré = I will return
Natmeloji = regresas = you return Xatmeloji = regresaste = you returned Xkatmeloj na = regresarás = you will return
Nmeloji = regresa = he returns Xmeloji = regresó = he returned Xtimeloj na = regresará = he will return
Nojmeloji = regresamos = we return Xojmeloji = regresamos = we returned Xkojmeloj na = regresaremos = we will return
Nixmeloji = regresan = you return Xixmeloji = regresaron = you returned Xkixmeloj na = regresarán = you will return
Nemeloji = regresan = they return Xemeloji = regresaron = they returned Xkemeloj na = regresarán = they will return

Present Preterite Future
Ninmesooni = barro = I sweep Xinmesooni = barrí = I swept Xkinmeson na = barreré = I will sweep
Natmesooni = barres = you sweep Xatmesooni = barriste = you swept Xkatmeson na = barrerás = you will sweep
Nmesooni = barre = he sweeps Xmesooni = barrió = he swept Xtimeson na = barrerá = he will sweep
Noqmesooni = barremos = we sweep Xoqmesooni = barremos = we swept Xkomeson na = barreremos = we will sweep
Nixmesooni = barren = you sweep Xixmesooni= barrieron = you swept Xkixmeson na = barrerán = they will sweep
Nemesooni = barren = they sweep Xemesooni = barrieron = you swept Xkemeson na = barrerán = they will sweep

Adjectives (Adjetivos)

· Aal [awl] pesado = heavy [hev ēē]
· Ach’i’y [awch- ēē-] duro = hard [hard]
· Ajninaq [ah nēēn ock] = rápido = fast [fast]
· B’olob’ik [b- ōle ōb- ēēk] = cylindrico = cylindrical [sil end rik ul]
· Ch’aap [ch- op] / Tz’iit [dz- eat] = poco = a little, a bit [āā lit ul, āā bit]
· Ch’ab’aq [ch- awb- awk] = lodo = mud [mud]
· Ch’ab’aq [ch- awb- awk] = mojado = wet [wet]
· Ch’ajch’oj [ch- awch- ōh] = limpio = clean, neat [klēēn, nēēt]
· Chak’achik [chawk- aw chēēk] = delgado = skinny [skin ēē]
· Ch’am [ch- ahm] = ácido = sour [sow ur]
· Chaq’ [chalk-] = gordo = fat [fat]
· Chaqiij [chalk ēēh] = seco = dry [dray]
· Choom [chōhm] = gordo = fat [fat]
· Choq’aaq’ [chōhq- awk-] = fuerte = strong [strong]
· Ch’uch’uj [ch- ooch- ew] = suave = soft [soft]
· Chuw [choof] = apestoso = smelly [smel ēē]
· Eqaal [eh kawl] = despacio = slow [slōh]
· Itzeel [eats el] = feo, malo = ugly, bad [ug lēē, bad]
· Jab’el [hawb- el] = bonito = pretty [pret ēē]
· Jiik [hēēk] = recto = straight [straat]
· K’aak’a [k- awk- ah] = nuevo = new [nuu]
· K’ay [k- eye] = amargo = bitter [bit ur]
· Ki’ [kēē-] = dulce, sabroso = sweet, tasty [sweet, tāāst ēē]
· Ko’li [kōh- lee] = pequeño = small [smal]
· K’olok’ik [k- ole oak- ēēk] = esferico = spherical [sfer ik ul]
· Kow [kōaf] = duro = hard [hard]
· Kut [koot] = corto = short [short]
· Lokolik [lo coal ēēk] = torcido = twisted [twist ed]
· Maxko’ [mosh ko] = mucho = much [much]
· Muuj [mooh] = sombreado = shady [shāā dēē]
· Na’oj [naw ōh] = inteligente = intelligent [en tel itch ent]
· Nim [nēēm] = grande = large, big [larj, big]
· Nim [nēēm] = alto = tall [tawl]
· Nim raqan [nēēm rawk awn] = tall (persona) = tall (person) [tawl]
· Nimalaj [nēēm aw lawh] = muy grande = very large, very big [ver ēē larj, ver ēē big]
· Nimako’l [nēēm awk ōh- l] = mediano = medium [mēēd ēē um]
· Nojnaq [know knock] = lleno = full [full]
· Pa’pik [paw- pēēk] = vertical = vertical [vur tik ul]
· Ponopik [pown ōh pēēk] = inflado = inflated [in flāāt ed]
· Qas [kaws] = muy = very [ver ēē]
· Q’eq’ik [q- eq- ēēk] = inclinado = slanted [slant ed]
· Rob’arik [robe- are ēēk] = ovalado = oval [ōh vul]
· Saq [sawk] = limpio = clean, neat [klēēn, nēēt]
· Setesik [set es ēēk] = redondo = round [rownd]
· Sik- [sēēk-] = ruidoso = noisy [noy sēē]
· Sipojik [sip ōh hēēk] = hinchado = swollen [swōh len]
· Talani [tall awn ēē] = vacio = empty [emp tēē]
· Tikitik [tēēk ēē tēēk] = escarpado (bajando) = steep (going down) [stēēp]
· Tikoli [tik ōh lēē] = muy pequeno = very small [ver ēē smawl]
· Tino’y [tin ōh- yēē] = pequeno = small [smawl]
· Tz’iil [dz- ēēl] = sucio = dirty [durt ēē]
· Tzalatzik [dz- all aw dzēēk] = inclinado = slanted [slant ed]
· Tz’aratz’ik [dz- are rods- ēēk] = aplastado = flattened [flat tend]
· Utz [ootz] = bueno, bien, amable = good, well, friendly [gud, wel, frind lēē]
· Wuq’ub’ik [wooq- oob- ēēk] = débil = weak [wēēk]
· Yuquyik [yoo koo yēēk] = alargado = elongated [ēē long āāt ed]
· Yux [yoosh] = débil = weak [wēēk]

Prepositions/Conjunctions/Adverbs (Preposiciónes/Conjunciónes/Adverbios)

· Aaq’a’ [alk- ah-] = noche = night [night]
· Achib’il [awtch ēēb- ēēl] = accompanado, con = accompanied with, with [ak omp an ēēd with]
· Ajninaq [ah nēēn awk] = rápido = fast [fast]
· Aq’ab’iil [alk- awb- ēēl] = mañana = morning [morn ēēng]
· Chajniim [chah nēēm] = rápido = fast [fast]
· Chaqajalaal [chawk aw hall all] = de repente = suddenly [sud en lēē]
· Chi [chēē] = de, alrededor = of, around [uv, ar ownd]
· Chi kaaj [chēē kaw] = arriba, cielo = upwards, sky [up wurds, skay]
· Chi la’ [chēē law-] = allá/por allá (lejos) = there, that way (far) [ther, that wāi]
· Chi le’ [chēē lay-] = allí/por allí = there, that way [ther, that wāi]
· Chuwaaq [chew ock] = mañana = tomorrow [toom ar ōh]
· Ejqaal [eh kawl] = despacio = slowly [slō lēē]
· Ikem [ēē kem] = abajo = under [und ur]
· Iiwiir [ēē we’re] = ayer = yesterday [yes tur dāāy]
· K’a [k-aw] = hasta, desde, pues = until, since, well [unt il, sins, wel]
· Kaamiik [kaw mēēk] = hoy = today [too dāi]
· Kee la’ [key law-] = allá/por allá (lejos) = there, that way (far) [ther, that wāi]
· Kee wa ri’ [key wah rēē] = allí/por allí = there, that way [ther, that wāi]
· K’in [k- ēēn] = y = and [and]
· K’iy [k- ēē] = mucho = much [mach]
· Mariil [mar ēēl] = apenas = barely [bar lēē]
· Naqaaj [gnaw kaw] = cerca = near [ney ur]
· Naat [not] = lejos = far [far]
· Nik’ajq’iij [nēēk- alk- ēēh] = medio día = noon [noon]
· Owi [ōh wē] = o = or [or]
· Pa [paw] = dentro = inside [en siid]
· Ri’ [rēē-] = cercano = near, nearby [ner, ner bay]
· Taqajq’iij [tock alk- ēēh] = tarde = afternoon [af tur noon]
· Taqaan [tock awn] = tal vez = perhaps [pur haps]
· Ti [tēē] = ito (diminutivo) = y (diminutive) [ēē]
· Tz’iit [tz- eat] = poco = a bit [a bit]
· Wiij [wēēh- = atrás = behind [bēē haynd]
· Xaxa [shaw shaw] = (desvalor) = pshaw, whatever [pshaw, wat ev ur]
· Xee’ [shay-] = abajo = below [bēē lōō]

Report-Week 2 (7/28/08)

This week, my teacher and I had a chance to visit some really nice people and practice Tz’utujil. On Monday, we visited Doña D and her daughter. The daughter was in the middle of weaving one of the beautiful fabric belts that all the women wear. It is a long, cumbersome process to weave one of these; she said it usually takes her about four days to finished one. She showed me some of the more recent ones she had woven and I asked if she would sell me one. She happily agreed. The price, 85 Quetzales, is just over ten dollars so I gave her a bit more; even so if felt wrong to purchase the equivalent of 25 or so hours of skilled labor for $13. The Mayan weaving tradition goes back millennia and it only takes a quick glance at any of the colorful Mayan textiles, here or exported around the world, to appreciate the art of each piece. The blouses and wrap dresses that all the women wear here in the Guatemalan highlands are the real masterpieces that one rarely sees outside of this region.


On Wednesday, after a bit of classwork, we went to speak with an eighty three year old Tz’utujil man. He had the same exact name as another friend of mine here. The overlapping names in this community are always a bit surprising. Everyone seems to either be directly related or separated by just a marriage or two. The names one hears over and over again are: Rocché, Navichoc, Ixmatá, González, Ajcac, Quiacain, and just a few others. These are the families who have been here for centuries.

Don J spoke to us about the role of one’s birthdate in prescribing a destiny. This is a topic I’m well familiar with but it was good to hear from him directly that since his birth a certain community role, that of a healer, was an important influence in his childhood experiences. Both he and his family eventually veered from this to allow him to become a farmer and trader but he continued to play some healing roles from time to time and certainly had lots of arcane knowledge about healing practices and other interesting secrets about the local folklore. Before coming here I had been led to believe both by the literature available and by talking to some experts that the calendar had lots its importance in this part of Guatemala. But the testimony of Don J and others, as well as my experiences last year, lead me to believe that the calendar has always played an important role among the Tz’utujil even if they’ve been somewhat more secretive in discussing such things with the outside world.

Friday, July 25, was the fiesta of San Diego in Santiago Atitlán. This yearly event attracts people from all over and we didn’t want to miss it. After a couple of hours of classwork, a few of us took a launch over. It was a beautifully sunny day to be on the lake. We walked up the steep streets from the dock past the dozens of vendors and craft shops, occasionally poking our heads in to have a look at some paintings or textiles. I was a bit disappointed to find one shop selling archeological pieces. For many a tourist, I’m sure these provide a thoughtful memento but without knowing their provenience or original context whatever information they might provide to an expert is forever lost. Hopefully there is so much of this material that a few lost pieces won’t seriously upset the historical record.

As we approached the center of town we had to go through a local marketplace crammed full of fruit vendors and the sundry goods that fill these markets. There were two thin passages to follow, both jam packed with people. We proceeded but reached a bottleneck in which people were coming and going in both directions but there was only room for one person at a time. Elbows flew and militant nudging left me unsure how to proceed. I chose to stay to the side in hopes of a slower moment. Finally, realizing that nothing was going to change, I broke out of the stream and stepped over some vendors to reach to alternate corridor which was more open at this point. Instinctively, I looked down to the front, zippered pockets on my shorts. Sure enough, the one in which my money had been secreted was wide open…and empty. I immediately turned around to see if I could pick out who might have done it but the crowd was still coming and going and no one looked at me or gave any other tell tale signs. I rushed ahead to see if I might notice anything but no such luck. With the crowd of people nudging and pushing I never had a moment when I felt the thief doing his or her craft but somehow or other he or she picked the correct pocket and managed to unzip it and remove my stashed bills at precisely a moment when my senses and emotions were so taxed that I could not pick out the subtle pickpocket. I was furious for being so vulnerable but luckily only had some cash stolen. I later tried to find some peace in the theft by imagining that some hungry kids were eating with the money but the locals I expressed this to said that no, surely the money was spent on drugs…damn!

We proceeded on to the festival where I shot a few videos of the processions. Later, my friend expressed the wish to visit Maximón, the ambiguous Mayan deity/Catholic saint, who sits in his shrine with a cigar perched between his wooden lips and enjoys the clean, bitter taste of Quetzalteca, a nearly 200 proof Guatemalan moonshine. It was nice to see that Maximón was better situated this year than when I visited him last year. He was in a bright and airy space surrounded with his retinue and numerous symbols.




The next day, while running some errands, I bumped into some American students taking photos and offered to shoot their picture. After chatting a bit I realized that they were the student group from Cornell whose organizer had contacted me some months earlier. We had planned on getting together so that I could tell them a bit about the religious life of the Tz’utujil. After bumping into them I spent a bit of time helping them to get situated. Just a few minutes later, I also bumped into Professor A, a friend who had written me a letter of recommendation in support of my work. He was in town with another group, organized by an American anthropologist. Professor A kindly invited me to a ceremony the next day. I gingerly asked if the Cornell group might be welcome and he generously invited them as well.

On Sunday we all met in front of the Catholic church in the middle of town just before 8:00am. We boarded the bus to Sololá, though we would only be taking it a short way to the town of Santa Clara just above the lake. We disembarked there and began thwacking our way through cornfields and forest growth to approach the top of Las Cristalines (a.k.a. Indian Nose/Cara Maya). Professor A who also happens to be an ajq’ij, began explaining the spiritual energies present at a few sites atop this stunning ridge which provided panoramic views of Lake Atitlán. After praying for a welcoming from the nahuales (Mayan daylords) and ancestors, Professor A led us to the very top of Las Cristalines where a powerful altar lay. As everyone took in the view, he began preparations for a fire ceremony. He carefully explained each step he took in Spanish while the American anthropologist translated this into English for his students. Thus everyone got a thorough and unprecedented introduction to the symbolism and meanings of this powerful ritual. Professor A counseled us all to concentrate while he began the fire. For the next two hours he stoked the fire and brought us into participation by offering candles of various colors. The intention of the ceremony was to ask permission and blessing for the students to be here in the land of the Tz’utujiles and to foster our learning. What a great ritual for an anthropologist at the beginning of his fieldwork! All the students were deeply moved by the ceremony and afterwards the bulk of Blosser’s group headed down the steep slopes of Las Cristalines to walk back to San Pedro and enjoy the views. I led the Cornell group down a less intense route to the road since many had not planned for the strenuous aspects of the hike up or down. We caught a truck from the top of the ridge and enjoyed a roller-coaster like ride all the way down and into San Pedro.

This week marks the beginning of my English class. On Tuesday and Thursday evening, I met with a group of 8-10 adult students, most who had heard about the class through my Tz'utujil teacher, and taught some basic phrases and verbs. I’ll be teaching the class as long as there are interested students and, at this point, there seem to be plenty. Everyone I’ve met so far is eager to learn and I’m generally impressed with their accents in English. It’s a fun change to teach a language rather than attempt to learn one. Already, I am perceiving some things that should help me learn Tz’utujil better; mainly, a need to relax into a language rather than projecting challenge into the learning experience. The process is organic and thus patient; not something to be forced and contained. Getting immersed in the deep complexities of teaching and learning languages still lies at the heart of the anthropological endeavor; what inferences and ‘taken-for-granted’ assumptions play in even simple sentences cleave experience into its always cultural facets.

Report-Week 3 (8/2/08)

Starting Monday, I jumped in with the American anthropologist's group for two days of afternoon lectures at a local hotel, Tepepul Kaan. The hotel is a really nice place right in the center of the Panajachel dock area though just far away enough from the crowd to preserve some peace. Professor A receives 25% of the hotel rates to fund scholarships in San Pedro and nearby. In support of his project, I created a website for the hotel. Hopefully this will help draw visitors to the place. My teacher has told me about the long term help Professor A has provided for local kids over the years. The top floor of the hotel has a meeting area and on Monday and Tuesday I attended some lectures by a midwife/herbalist and by a local community leader who discussed the politics of the area. On Wednesday morning, the anthropologist's group departed so that was the end of these excellent seminars and events.

San Pedro has a long tradition of highly skilled midwives. Just a generation or two ago there wasn’t ready access to any hospitals/clinics or even doctors. The great majority of all health care was provided by aj kum (curanderos), bonesetters, and iyoom (midwives). The midwives are commonly herbalists as well and have a vast knowledge of local plants. In her presentation, the midwife passed around some of the herbs she commonly uses which often included leaves and stems of common plants like orange and lemon trees.

On Tuesday afternoon my teacher's brother spoke to us about the politics in the area which had a strong resemblance to the politics everywhere else in the world I’ve heard about. In short, one party fights against the other, and the voters tend to go back and forth each election in hopes of balancing the forces of the opponent parties. My teacher's brother expressed nostalgia for the politics of the past in which community leaders were elected based upon long term character and community spirit rather than on party politics.

Wednesday offered a really special opportunity: a group of us traveled from San Pedro to the county seat, Sololá, to attend a ceremony by numerous Mayan priests (ajq’ijab) who were united to support a law in support of their rights to hold rituals at sacred sites like Tikal. One reason for this law is that the entrance fees to special areas, like Tikal, are cost prohibitive for most Maya. Thus, Mayan priests cannot afford to visit and offer ceremonies at many important sites. The event in Sololá included roughly 20-25 Mayan priests who held the most impressive fire ceremony I’ve seen thus far. Interestingly, the fire altar was directly in front of a small Catholic church. Apparently the site had been a sacred altar for centuries and sometime during the 1950s when there was a particularly strong campaign by Catholics to rid themselves of Mayan traditions a church had been built right over the area. In protest, a number of locals had the fire altar installed so that for the last fifty years there has been a coexistence of the Mayan traditions and Catholic practices at the very same site. I used my video camera and audio recorder to record the event and will be reviewing it for some time to come since a number of thoughtful speeches about Mayan spirituality were given.



The following day, after some language study, my teacher and I visited another local midwife, Doña D, who gave us a brief overview of the “signs of destiny” that come with each newborn. One of the most important signs that occur at birth is the condition of the placenta. Moreover, all the local midwives take special care to preserve the placenta. Doña Do expressed worry over the fact that hospitals just discard such precious items.

An interesting thing has occurred this week. On numerous occasions while passing people I didn’t know and uttering the greetings that most hear do out of courtesy I have received, in return, the greeting followed by…aaXuwan. In other words, I am now immersed in the ooze that feeds the grapevine; a pleasant realization to be sure.

Reports-Weeks 4-6 (8/24/08)

I haven’t updated this in a while because pretty much all my free time over the last couple of weeks has been devoted to my application for a National Science Foundation grant. As a grad student it seems that a good 25-33% of one’s time is devoted to grant applications. Not only do these funding sources provide the money to support one’s work but they’re also necessary to build the kind of CV (curriculum vitae) necessary in order to find a job after obtaining the Ph.D. Each application has its own criteria for review and each funding source has its own interests. Because of these things, one essentially has to start anew with each application. Moreover, some funding agencies stress methods more than others which forces one to be extremely specific about how the work will be done and how one will gain the information necessary to test one’s hypotheses; tricky stuff for a liberal artist!

The student group from Cornell who had come to study Spanish in San Pedro returned to the States recently. Everyone seemed to enjoy themselves here and I was impressed how much Spanish they learned in such a short time. Shortly after they left I met some new friends from the U.S.: Benjamin Paul’s daughter, Janice, and her friend, Fran, visited for nearly two weeks. Janice is an artist who has visited San Pedro many times over the decades and her friend Fran is a photographer who has photographed many sites in Guatemala over the last few years. Janice and I spoke about making her father’s papers more available for the community so I am intending to put copies of these on the website I am developing for the community, Tzunun Ya’.com. Hopefully, I’ll be able to translate these into a passable Spanish before long.

Just about the time that Janie was finishing her visit, Barbara Rogoff, Professor of Psychology at UC-Santa Cruz, came with a grad student of hers for two weeks of work in San Pedro. Barbara has a long history in San Pedro, originally coming to do research in the early 1970s. She and Benjamin Paul were good friends over the years and Barbara has strong friendships throughout the community. She also was pivotal in starting the library here in San Pedro. It’s been good getting to know her and her grad student as they both do very interesting work on the cultural nature of human development, a topic of much interest to me. Barbara has written about situated cognition and distributed cognition for a long time so we have a surprisingly convergent set of interests.

There have been lots rituals and ceremonies that I’ve been able to attend over the last few weeks. In general, everyone has been remarkably open about sharing this information and inviting me to participate. Just today I went with my teacher to Santa Maria La Visitación, a small town just above the lake populated by Tz’utujil, Kaqchikel, and Kiche’. There we met with Don S, a Mayan priest whom I had heard good things about for some time. He welcomed us into his nice home and generously spent two hours talking about Mayan spirituality, his own experiences becoming an ajq’ij and working as such, as well as the important role spiritual practices need to play in contemporary Guatemala. We had called ahead to schedule this meeting with him and he kindly provided me with three pages of notes about various topics he had prepared for me beforehand. Don S also encouraged me to come back to have a fire ceremony on day “E” which is an important day for journeys and new beginnings. He felt that for my work to proceed well I should ask blessings of the nawales (day lords). While I have already participated in a ceremony for this purpose with Professor A, I think another one is probably a good idea.

Stumbling Over Ruins

Recently, I had the chance to visit Guatemala City recently and stay with some friends there. The part of town in which they lived wasn’t the prettiest but I decided it would be nice to get up and take a walk around to get a sense of the city. I asked my hosts which direction I should set out upon and they told me there wasn’t really anything nice around. Upon thinking a bit, they realized that I would probably be interested in seeing a “sagrado lugar” (sacred place) called Kaminaljuyu. I immediately recognized the name and asked which way I should walk to see it.

Kaminaljuyu is one of the most famous Mayan archeological sites. I knew it was near Guatemala City but I didn’t realize it was actually in Guatemala City. In fact, as I came to realize, it’s under Guatemala City; a fact that had come to be only in the last few decades as the growth of the city washed over sites that had offered up major revelations about ancient Mesoamerican civilizations during the first half of the 20th century. I walked about five blocks north of my friend’s place and approached a fenced in green area that looked like a park. All around this area were the same types of houses, businesses, and streets that I had seen in all directions nearby. The small park, approximately the size of three city blocks, was merely an island that rose above the surface of a sea that had swallowed up a much larger mass, an Atlantis forever lost to waves of concrete. Beneath me in all directions, for some kilometers, were remains of an extremely old and long-term civilization that had flourished here for thousands of years.

I paid the entrance and began walking around. The fields of grass had not been cut any time recently and were thick with dew. It didn’t take long until my shoes were soaked through. I approached the acropolis area, noticeable by its size and the considerable shelter that had been constructed to protect it from the elements. Besides the attendant at the entrance, who took my fee and resumed his sweeping duties, no one seemed to be around. A sign indicated that one should stick to the paths of lumber that had been constructed above the mortuary sites and avoid stepping onto the adjacent stones for any reason. I followed the directions and walked around, peering down in all directions at the well-hewn stones that had once formed part of an impressive acropolis that was now all but hidden thanks to the 20-30 feet of soil that had somehow managed to find itself on top of the structures. As I explored the site, always mindful not to step off the path, I remembered Bradbury’s famous story “A Sound of Thunder.” Luckily, when my foot occasionally slipped onto the rock surfaces I wasn’t irrevocably altering the timeline of world history though I did feel viscerally more connected to it.

I wandered around the other areas but there wasn’t terribly much to see except for grassy knolls that undoubtedly covered some precious record of the lost city. I left the park and quickly became disoriented in the crowded neighborhoods on the way back to my friends’ home. I realized that the sagrado lugar I had gone to visit was never very far.

Good News! (9/11/08)

Though it's seven years since that disastrous day, perhaps it's a sign of hope that my friend's new book, Moses the Heretic, was just released. Dan wrote this book as a means to address the horror that is middle eastern relations, especially focusing on the Jewish-Muslim basis of the conflict. The novel is fast-paced and exciting but extremely thoughtful as it dwells on the ongoing conflict and the various actors involved in it. I hope you'll get a chance to read it.

Ethnographic Tools & Equipment

The best tools for good ethnography come from the skills and sensibilities you’ve developed as an observer. Russell Bernard edited a really good book on ethnographic methods entitled Handbook of Methods in Cultural Anthropology which can help you sharpen these capacities before heading to your field site. But there are also a set of more tangible tools that an ethnographer makes use of: things like notebooks, audio-recorders, video-recorders, etc. A simple notebook and pencil, though sufficient, just won’t yield the rich data one can gather at this stage of technological gadgetry.

In 2007, I took a really nice course on interviewing methods from my advisor, Steve Parish (check out his latest book, Subjectivity and Suffering in American Culture). For the course we read a number of key books on the topic (including Briggs’s Learning How to Ask, Mishler’s Research Interviewing, and Sullivan’s The Psychiatric Interview) but the real highlight was engaging in a series of interviews ourselves. I chose to interview a friend of mine who was born and raised in Ireland but has lived in the U.S. for the last twenty years. He stands out as an interesting and thoughtful person, a fact well-conveyed by his sculpture and poetry. In order to interview someone and keep all the facts straight, it’s important to take notes. As I came to realize, though, it’s even more important to record the interviews. Obviously, people managed to perform excellent interviews long before audio-recording technologies but I don’t quite understand how they managed it and kept a clear conscience. The ability to review and reflect upon an entire session and then compare those points to other interviewing sessions is tremendously aided by recordings. For my series of interviews, I used an inexpensive digital recorder that my father had given me for Christmas. It was small and handy but not terribly clear. I often had to review the statements again and again to decipher them.

Since my fieldwork with the Tz’utujil was of another scale altogether and since whatever equipment I might invest in would be mainstays for my research in years to come, I decided to splurge when assembling my tool kit of ethnographic equipment. I spoke with a few friends and with one of my advisors, an expert in audio-visual methods named John Haviland. After researching their recommendations I ultimately sided with Haviland’s suggestion, the expensive but superb Edirol R-09 for $349. This light recorder is about the size of a pack of cigarettes and makes virtually perfect recordings onto an SD card. One can set the quality of recording to a number of different MP3 and WAV formats. I usually record in a mid-level MP3 format and cannot detect any flaws. Transferring data to a computer is very easy thanks to the SD card. In fact, my laptop, an inexpensive but solid HP DV6000, has a built-in drive to read such cards. The only problem I’ve run into a couple of times (and since corrected) is using an older rechargeable battery that loses its power after about an hour-and-a-half of recording. I highly recommend taking rechargeable batteries and a small charger to the field, if you have electricity available. Just make sure to use a relatively new battery when making important recordings. Always select an NiMH battery over a Nickel-Cadmium one and be sure that your charger and batteries are compatible. NiMH batteries are rated according to milliampheres. A battery that has a rating of 2000 or higher is what you want; the higher the rating, the longer the charge. Among other advantages, using rechargeables will prevent you from having to dump toxic materials in a place that may not have any means of safely disposing of such items. I was able to pick up a really tiny charger by Digital Concepts with 4 2500 mAh batteries for under $10 at Wal-Mart!

Per the suggestion of John Haviland, I purchased two video cameras/camcorders. This is important in case one fails and is also useful as a means to have more than one point of view when recording something like a ritual. Professor Haviland recommended having one camcorder fixed and the other one mobile. I chose two Canon camcorders, one High Definition and the other Standard Definition. Though most people recommended I go with a DV tape camcorder I decided to select flash memory camcorders that recorded onto SD cards. Generally speaking, the less moving parts that a device has, the more rugged it tends to be. The mechanical parts are the ones that tend to fail and are especially subject to damage by shock, moisture, etc. An all-digital camcorder, in contrast, has very few such parts and is especially impervious to shock. Most people feel that the visual quality of flash memory camcorders lags behind the DV tape ones. And many feel that using tape provides one with an additional backup medium. But since tapes are usually only one hour long, you may have to stop and replace the cassette once or twice during a ritual. The fire ceremonies that I have been recording usually last about three hours so this would have been quite a hassle. With my flash memory camcorders, I have the opportunity to leave them running without interruption for very long periods, especially by having them plugged in or using an long--life battery pack. And since one needs to transfer the data from a DV tape to a computer anyway (in order to work with it, review it, etc.), it just didn’t make a lot of sense to me to go through the additional step of using DV tape rather than an SD card. With a flash memory camcorder one can transfer directly from the camera by using a USB cable or remove the card and insert it into a built-in or peripheral card reader. The transfer is very quick in contrast to the DV which takes a while. Again, I was given pretty strong signals to select a DV camera but using flash memory camcorders in the field has been faultless for me so far. Additionally, I don’t have to invest in lots of DV cassettes nor do I have to lug them around. My equipment is small, silent (DV camcorders often record their own buzzing motors) and quick to back up/transfer. The data I am gathering is all digital.

For my more expensive camcorder, the high-definition one, I selected the Canon HF10 which runs about $750. This camcorder has 16GB of built-in memory as well as an SD slot. Using a 16GB SD card I thus have 32 GB of memory, enough to provide 4 hours of the highest quality HD recording or 12 hours on the lowest quality HD setting (still quite good!). With the HF10, you can additionally purchase a long-life battery pack, the BP-819. The camcorder comes supplied with the BP-809 battery pack. The BP-809 allows for about an hour of recording or 2 hours of playback. The long-life BP-819 provides about 2 hours of recording or 3.5 hours of playback. The quality of this camcorder is superb.

My less expensive camcorder, the standard-definition one, is the Canon FS100. You can find this camcorder for about $350. The HF10 is small and handy…the FS100 is tiny and nearly invisible in the hand. While I’m a bit hesitant to tote my expensive HD camcorder around, I often carry the FS100 in a case within my backpack and use it for impromptu recording. I consider this my ‘fun’ camcorder. The video quality is clearly less-refined than the HF10 but I am still quite impressed with it. For all practical purposes this camcorder provides sufficient video quality. The FS100 has no built-in memory but with a 16GB SD card you have lots of space for recording, nearly 4 hours in the highest quality setting, about 10 hours in the lowest quality setting. The one drawback of this camcorder is that it has an enclosed battery slot and thus no long-life batteries are available. You’re limited to the battery pack that comes with the unit, the BP-808, which provides about 1.5 hours of recording time or about 4 hours of playback.

I’ve used both of these cameras for a few months now and haven’t had any problems whatsoever. Both of them came with a small remote control which allows you to stop/start recording from across the room. The packaged software has been sufficient for my purposes though Professor Haviland thought it to be really poor compared to the editing programs he uses. With the packaged software I am also able to convert the HD video to SD so that I can play it back on my computer (HD video requires so much memory and processing power that most laptops aren’t up to the job; additionally, with HD you can only burn BluRay DVDs which, of course, require a BluRay DVD player for playback). And with the packaged software I can compress the SD video to whatever quality I want in case I have short videos I need to upload to my YouTube channel for friends and family (not my ethnographic data, of course).

Whatever equipment you choose, think about how it will stand up to field conditions and how it will hold up to the test of time and fads; are you investing in a format soon to be outdated? Are you going to be happy with this equipment in 3-5 years? Are you buying right as the new model comes out? In general, wait as long as possible to purchase the equipment since the prices for newer technologies goes down dramatically after a few months.

Chico, Payaso, and Me

Tz'utujil Art (9/27/08)

On Thursday I visited Santa Maria Visitacion, a tranquil pueblo just above the lake. I had scheduled a ceremony with a local Mayan priest there on day "E" of the sacred Mayan calendar to bless my work here. The ceremony took place at a stunning altar that this priest had constructed out in the countryside just below a massive rock which has the number 6 incised into it using the Mayan numbers. The number was probably carved there some centuries before the Spanish conquest.

After the successful ceremony, which the ajq'ij graciously allowed me to film, I visited my friend, a local artist, to pick up a piece of art he had been working on for me. My friend specializes in the use of tin sheets and enjoys molding them into the shape of Classic period Mayan artwork. Right now, for instance, he is hard at work on a reproduction of the lid of Pacal the Great's sarcophagus, one of the most impressive sculptures from that era. When I beheld the work Israel had finished for me, it took my breath away! He created a representation of my Mayan birthday (in the various cycles of time recorded by long and short calendars) in the form of a small stele. Have a look!

This Stuff Doesn't Work...

...or does it?

Scarlet Macaw at Copán


Preventing Blindess to Culture

I have lived in numerous foreign countries and have often had the feeling, after a few weeks in a place, that maybe there isn’t much difference between people after all. Settling in somewhere you come to see that people love their families, try to do the right thing, and struggle to get ahead, or at least keep where they are. Wherever you go people seem to eat too much sugar, spend too much money, and enjoy an overwhelmingly similar palette of emotional expressions. Even a trained observer’s perceptions begin to soften to the differences; the colorful clothing fades away, the strange language starts to sound pretty typical, and the stray dogs seem to be right where they belong. Over the last few weeks I’ve started to worry a bit; how will I write an ethnography if I can’t really perceive any real differences between myself and my informants? Why did I ever leave my home if all this culture stuff isn’t really that significant?

This is a degenerative blindness and one not limited to ethnographic pursuits. I believe the same acclimatization occurs in relationships as well; one begins to assume what his or her love interest is all about and soon loses the uncertainty and curiosity that marked the first phases of the love affair. If one is not careful, this adjustment—or laziness—will come up in the form of a major disagreement or failure to account for the other’s needs and wants. “I just figured…I thought you…” etc.

So as I had begun to assume that everything is just as I might see it back home, something small, but significant, occurred to remind me that there really are layers of meaning and understanding here that everyone takes for granted but that separates my take on the world from that of my informants.

I had gone up to visit my friend C in the town center to work on some videos. C works for Academia de Lenguas Mayas de Guatemala, which has an office in San Pedro La Laguna, and has a deep interest in the language and ways of life of his Tz’utujil ancestors. He often attends ceremonias, for instance, and speaks a very fluent form of Tz’utujil with his family. But C is also a technophile with an addiction to all things digital. His main passion is shooting video and he has covered all sorts of interesting events around town for the last few years. We’ve had a nice time hanging out and I have helped him acquire some new equipment from the States where prices are significantly lower for such items. He recently started a production company with his brother and makes a nice second income from his hobby. His brother focuses on the audio (and is a DJ) while C prefers to work with video. It would be surprising for people to know that when they pass a certain very traditional, two century old house that loads of high tech equipment lies just within. Working with people like C, editing film using an Adobe program or watching a movie from China, is part of the reason why the boundaries between gringo and Tz’utujil have blurred for me.

So as I was waiting for C, sitting on a stoop outside of his house, I saw a small boy, his mother, and the baby she carried coming down the steep cobblestone street. The boy was skipping around and took a misstep on the rocky, uneven surface. Slam! The sound of 60 pounds careening into the rock beneath echoed about. I averted my gaze as I’ve always had the impression that children feel pain in proportion to the attention given to them. But as I looked down the steep street and heard the ensuing cries I was then surprised to hear a follow up set of slaps. While I had witnessed this sort of response in Wal-Mart, which seems an emporium of child abuse in my experience, I didn’t expect it here in San Pedro where people, on the whole, show great tenderness for their kids. With surprise and concern, I turned my head to see the mother of the boy beating—the ground! When finished there she turned to her sniffling child and give some light slaps to the spot of his body that made contact with the stones. She mumbled something and then the trio proceeded on their way.

A moment later C’s father opened the door and invited me in to wait. I mentioned the episode to him and he said that this was a normal custom, a secreto. In fact, he said that when his elderly mother had suffered a terrible fall two weeks earlier (and broke her arm), they had immediately done the same. The idea is that when one suffers any sort of sudden fright or pain there is a risk of losing some part of the soul. The soul will leave the body, in a state of fright (susto), and may stay at the spot where it received the scare. So it is important for one to slap the spot, then the person, and then tell the soul to go home where it can reunite with the injured person later. Some minutes after C arrived I told him about the episode and he too showed no surprise, confirming this to be a typical practice. The next day I also described the incident to my family who similarly knew of and practiced the secreto when necessary.

While this experience was nothing very dramatic, it reminded me that I am constantly surrounded by taken-for-granted assumptions and practices and need to be ever mindful in my observations. What Curran wrote about liberty, that its price is eternal vigilance, applies equally to ethnographic study (and relationships too!). The notions I have about the world and the ones that the Tz’utujil have, though they may converge in a great many ways, are just a few degrees out of alignment. If one lets creeping assumptions about similitude take over, he might just lose sight of the fascinating differences that express the personality of a people.

Top 10 Things I Like About Living in San Pedro La Laguna

10-It's about 72 degrees all year long.
9-The food is really good.
8-I can take my Chihuahua with me to a restaurant or bar and instead of getting kicked out people say "Chico, who's with you tonight?"
7-You can get a decent haircut for under three dollars.
6-Cops don't hassle you.
5-Locals still respect the U.S. Dollar.
4-Fireworks are always encouraged, the louder the better.
3-There are no taxes on anything.
2-Everyone says hi to each other.
1-I can finally walk around with a machete in hand and no one looks at me strangely.

The People You Meet

Anthropology is generally glossed as the study of culture but culture, at the end of the day, is an abstraction. Culture is really just people and their interactions. So even when you’re rigorously practicing some objective methodology, you’re still dealing with people. The study of culture is about meeting and getting to know people. As a place to study culture, Lake Atitlán is especially rich since, in addition to all the locals who have lived in the area for dozens of generations, there are many people who have come to the lake from abroad and found it not only enchanting but necessary. Many expats come to Lake Atitlán and stay, gently blending in to the place. One such person is the retired anthropologist Robert Hinshaw. I heard about Hinshaw through Panajachel Presents, an e-mail list that kept me informed about lectures and art exhibitions in the area. Hinshaw’s lecture, which I was unable to attend, was entitled, “Thoughts about 2012 on Resignation: Guatemalan Perspectives.” I wrote Hinshaw in order to get a copy of the lecture and, in addition to sending me the essay upon which he had based his talk, he also invited me to an event at his property in the small, lakeshore town of Tzununá. This I was able to attend. Hinshaw had donated part of his land to Amigos de Santa Cruz, a local group which helps to educate young mothers on nutrition, baby care, and other useful topics. Amigos built a small structure on the property to serve as a community center where they could meet and have their workshops.

The essay that Hinshaw sent me, “A Manifesto of Resignation,” discusses resignation from a number of angles but the central topic is the global environmental crisis. In addition to studying anthropology under Sol Tax at the University of Chicago, Hinshaw was also mentored by Gilbert F. White in geography. For Hinshaw, resignation includes the voluntary rejection, on the part of informed people, of the damaging lifestyle that is part and parcel of the environmental crisis itself. Additionally, resignation involves a stoical acceptance of the aspects of this crisis that we cannot change. The citizens of the world, in Hinshaw’s projections, are approaching a situation in which the resources and amenities that so many have come to accept as a birthright will have been completely used up. The lives that future generations must become comfortable with are similar to the lives the Maya have already lived for generations: close to the land, materially impoverished, and prone to environmental tragedies like flooding and landslides. The wealth that too many have opportunistically exploited is a scarce resource. The topsoils, all but depleted, the forests, all but razed, and other commodities have been tapped at an increasing pace sure to leave future generations in a state of want. But the Maya populations that Hinshaw has lived among and worked with for forty years have persisted without all these material “safety nets” for generations. Their tough persistence and acceptance of what is available (and what isn’t) is a foreshadowing of the values and attitudes that increasing swaths of the human population will need to accept. As Hinshaw writes, “To be thankful for and content with what one has, to let go of unrealistic expectations for a better future, is rather refreshing in today’s world. And buttressed by a spiritual tradition that supports—rather than denigrates—such resignation can be a true blessing.” Resignation, then, truly approaches Stoic conceptions of life. These are not pessimistic, life-denying concepts but realistic approaches that assess what is possible and live with those possibilities rather than yearn for some lost Golden Age or a future paradise.

REVUE, a Guatemalan publication for expats, recently published an article on the life and work of Robert Hinshaw. The article discusses his biography and some of his works, including two novels he has published that draw from his extensive knowledge of Mayan history and lifestyles. These novels, My Lake at the Center of the World and The Rape of Hope, are available in a number of bookstores in Guatemala or direct from the publisher ($12.50, e-mail lookbackbooks at sbcglobal.net) in the United States. Hinshaw also published an ethnography in 1975 (Panajachel: A Guatemalan Town in Thirty-Year Perspective) and a biography of Gilbert White in 2006 entitled Living with Nature’s Extremes. He also edited a festschrift to Sol Tax, Currents in Anthropology: Essays in Honor of Sol Tax. Hinshaw’s work is unique in that it is informed by and treats topics relevant to both anthropology and environmental philosophy. Through his work, it becomes clear that understanding either culture or environment requires studying culture and environment. Moreover, the way ahead for the human species requires nothing less than a cultural revolution that attends to the realities of our environmental crisis.