By Edward F. Fischer
As principles, items, and other people stream with expanding ease and pace throughout nationwide obstacles and geographic distances, the industrial alterations and technological advances that let this globalisation also are sarcastically contributing to the balkanisation of states, ethnic teams, and unique curiosity routine. Exploring how this method is enjoying out in Guatemala, this booklet provides an cutting edge synthesis of the neighborhood and worldwide elements that experience led GuatemalaaEURO(t)s indigenous Maya peoples to say and safeguard their cultural identification and area of expertise in the dominant Hispanic society. Drawing on contemporary theories from cognitive reports, interpretative ethnography, and political financial system, Edward F. Fischer seems to be at person Maya activists and native cultures, in addition to altering nationwide and overseas energy kinfolk, to appreciate how ethnic identities are developed and expressed within the glossy international. on the worldwide point, he exhibits how structural shifts in diplomacy have opened new venues of ethnic expression for GuatemalaaEURO(t)s majority Maya inhabitants. on the neighborhood point, he examines the procedures of id building in Kaqchikel Maya cities, TecpA!n and PatzA * n, and exhibits how divergent neighborhood norms bring about varied conceptions and expressions of Maya-ness, which still proportion sure primary similarities with the bigger pan-Maya undertaking. Tying those degrees of study jointly, Fischer argues that open-ended Maya aEUROoecultural logicsaEURO the ways that Maya participants (national leaders and rural lots alike) creatively convey their identification in a quickly altering international. Edward F. Fischer is Assistant Professor of Anthropology at Vanderbilt collage.
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Additional resources for Cultural Logics and Global Economies: Maya Identity in Thought and Practice
Cultural logics are realized (and thus, for the observer, can only be meaningfully analyzed) through practice. And this practice has a marked constructive quality, with new symbolic forms and meanings emerging from the dynamic interaction of individual intention (itself culturally conditioned but not predetermined), cultural norms (variably enforced through reflexive social interaction), and material contingencies (encompassing not only local ecologies but also structural position in global systems of political economic relations).
Among Patzuneros and Tecpanecos, an unusual lust for material objects (and envy in general) is considered socially dangerous and engenders suspicion among one’s friends and neighbors. In many areas of highland Guatemala, as elsewhere in Latin America (see, for example, Taussig 1980), commodity fetishism is conceptually linked to metaphysical imbalance, evil, and, through Christian imagery, to the devil. Faustian barters are not uncommon, and many of the town’s wealthiest individuals (both Indian and ladino) are said to have sold their souls to either the devil or local earth lords in exchange for worldly possessions (cf.
Through talks and field trips, the course provided an opportunity to meet many of the movement’s leaders, and I was quickly captivated by their blend of scholarship and political activism. 6 Because of my training in political economy, I started by documenting the broad, national-level manifestations of pan-Mayanism and exploring the movement’s significance for the Guatemalan economy and political structure. As my studies progressed, I became interested in the relationship of national Maya leaders to their assumed base of support: the inhabitants of the thousands of Maya towns, villages, and hamlets that cover Guatemala more thoroughly than the country’s road system.
Cultural Logics and Global Economies: Maya Identity in Thought and Practice by Edward F. Fischer