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Journal articles on the topic 'K'iche''

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

PYE, CLIFTON, and BARBARA PFEILER. "The Comparative Method of language acquisition research: a Mayan case study." Journal of Child Language 41, no. 2 (2013): 382–415. http://dx.doi.org/10.1017/s0305000912000748.

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ABSTRACTThis article demonstrates how the Comparative Method can be applied to cross-linguistic research on language acquisition. The Comparative Method provides a systematic procedure for organizing and interpreting acquisition data from different languages. The Comparative Method controls for cross-linguistic differences at all levels of the grammar and is especially useful in drawing attention to variation in contexts of use across languages. This article uses the Comparative Method to analyze the acquisition of verb suffixes in two Mayan languages: K'iche' and Yucatec. Mayan status suffixe

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2

Davies, William D., and Luis Enrique Sam-Colop. "K'Iche' and the Structure of Antipassive." Language 66, no. 3 (1990): 522. http://dx.doi.org/10.2307/414610.

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3

Chávez, Rosa. "Two Maya K'iche' and Kaqchikel Poems." World Literature Today 97, no. 5 (2023): 41. http://dx.doi.org/10.1353/wlt.2023.a904270.

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4

Pedro, Mateo Pedro, and López Ixcoy Candelaria. "Morfología verbal en el k'iche' colonial y moderno." Diseminaciones. Revista de Investigación y Crítica en Humanidades y Ciencias Sociales 4, no. 7 (2021): 127–45. https://doi.org/10.5281/zenodo.5018715.

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El presente estudio es una comparación de la morfología verbal del k’iche’ colonial y el k’iche’ moderno, haciendo hincapié en cuatro fenómenos lingüísticos: nominalización, negación, irrealis y el uso de partículas. Los datos del k’iche’ colonial provienen de la <em>Theologia Indorum</em> de Fray Domingo de Vico, mientras que los datos del k’iche’ moderno provienen de Santa Cruz del Quiché, Quiché, Guatemala. Los resultados muestran que estos cuatro fenóm

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5

Krystal, Matthew. "Cultural Revitalization and Tourism at the Moreria Nima' K'iche'." Ethnology 39, no. 2 (2000): 149. http://dx.doi.org/10.2307/3773841.

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6

Matthew, Laura. "Land, politics, and memory in five Nija'ib’ K'iche’ títulos." Colonial Latin American Review 28, no. 2 (2019): 286–88. http://dx.doi.org/10.1080/10609164.2019.1628531.

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7

Barrera Atuesta, Carlos. "El sistema de correlaciones de los calendarios mayas clásico y k'iche'." BOLETÍN AMERICANISTA, no. 84 (July 20, 2022): 9–39. http://dx.doi.org/10.1344/ba2022.84.1001.

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Pocos problemas relacionados con el estudio de la cultura maya han ocasionado tanta confusión y discusión académica, y han demostrado ser tan persistentes en el último siglo, como el asunto de la correlación entre alendarios mesoamericanos y cristianos. En este artículo se abordará el problema del desfase entre las Ruedas Calendáricas de los calendarios mayas clásico y k’iche’, partiendo del estudio de sus respectivos portadores de año y las diferentes fechas de año nuevo celebradas por sus custodios ancestrales: los ajq'ijab de las tierras altas de Guatemala. Los análisis indican que las cuen

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8

England, Nora C. "K'iche': A Study in the Sociology of Language. M. Paul Lewis." Journal of Anthropological Research 59, no. 2 (2003): 272–73. http://dx.doi.org/10.1086/jar.59.2.3631653.

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9

Olivier, Guilhem, and Roberto Martínez. "TRANSLATING GODS: TOHIL AND CURICAUERI IN MESOAMERICAN POLYTHEISM IN THE POPOL VUH AND THE RELACIÓN DE MICHOACÁN." Ancient Mesoamerica 26, no. 2 (2015): 347–69. http://dx.doi.org/10.1017/s0956536115000280.

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AbstractAlthough it was common in Mesoamerica to adopt foreign deities from other pantheons, less is known about the processes of “translating” foreign deities as a function of the divinities' attributes. This article analyzes the degree of intelligibility among pre-Hispanic K'iche’, P'urepecha, and Nahua peoples based on the study of patron gods Tohil and Curicaueri and their possible equivalents in the Central Highland pantheon. We can see that the search for divine homologues on the part of Mesoamerican peoples implies, beyond cultural homogeneity, an ongoing exchange of information, and re

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10

McDonie, Megan. "Rewriting Maya Religion: Domingo de Vico, K'iche’ Maya Intellectuals, and the “Theologia Indorum.”." Hispanic American Historical Review 102, no. 1 (2022): 148–49. http://dx.doi.org/10.1215/00182168-9497356.

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11

Hutcheson, Maury. "Memory, Mimesis, and Narrative in the K'iche' Mayan Serpent Dance of Joyabaj, Guatemala." Comparative Studies in Society and History 51, no. 4 (2009): 865–95. http://dx.doi.org/10.1017/s0010417509990168.

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It seemed to me a simple question. “What happens in this dance-drama? What is the storyline, the narrative?” I am met by puzzlement. The dancer explains that each such dance has its own set of instruments, its own special costumes and masks. For this one they use a simple, one-man marimba and the costumes come from the nearby town of Chichicastenango.

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12

Arias, Arturo. "Letter from Guatemala: Indigenous Women on Civil War." PMLA/Publications of the Modern Language Association of America 124, no. 5 (2009): 1874–77. http://dx.doi.org/10.1632/pmla.2009.124.5.1874.

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Nothing had been published on women indigenous combatants until Ligia Peláez edited memorias rebeldes contra el olvido: Paasantzila txumb'al ti' sortzeb'al k'u‘l, a collection of essays portraying the voices of Ixil and K'iche’ women. During the Guatemalan Civil War they fought with the Guerrilla Army of the Poor. When the war ended in 1996, they returned to their hometowns. About six hundred of them founded the Kumool Association in 1999. Peláez, an academic working for the Association for the Advancement of the Social Sciences, met them in Uspantán in May 2006. She returned in June with her

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13

Calĺ, Luis, Rita M. Palacios, and Paul M. Worley. "Q'ojom: Sonidos en el Popol Wuj." Revista de Estudios Hispánicos 57, no. 3 (2023): 379–402. http://dx.doi.org/10.1353/rvs.2023.a924205.

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Abstract: This paper engages a Maya sonorous concept known as "q'ojom" as a means of understanding the role of sound in the K'iche' Maya Popol Wuj. While the notion that the Popol Wuj and similar texts are performative in nature has been widely recognized and well-studied, we argue that an analysis of the text grounded in q'ojom enables us to better grasp how such a performance may have been carried out, as well as how sound itself is integral at different moments in the text. As this article is also a collaboration among Maya and non-Maya scholars, we also hope that it plays a small role in f

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14

Knauer, Lisa. ""You're the Anthropologist…You know What to Write": Collaborations with the Maya Community of New Bedford, Massachusetts." Practicing Anthropology 34, no. 1 (2012): 27–31. http://dx.doi.org/10.17730/praa.34.1.v55102k65h2r6346.

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Last year, my collaborator Adrian Ventura, director of the Centro Comunitario de Trabajadores (Workers' Community Center, or CCT), asked me to write a letter to an elected official on the organization's behalf. Adrian is a Maya K'iche', the largest of the 22 Maya ethnicities in Guatemala, and the CCT is an immigrant workers' rights organization in New Bedford, Massachusetts. He wanted to ensure that the letter clearly explained the organization's analysis of why Central American immigrants, and especially the Guatemalan Maya, had come to the United States.1 "We didn't come for the American dre

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15

Baird, Brandon O. "Ciudadano maya 100%: Uso y actitudes de la lengua entre los bilingües k'iche'-español." Hispania 102, no. 3 (2019): 319–34. http://dx.doi.org/10.1353/hpn.2019.0070.

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16

Mathews, Jennifer. "Utatlán: The Constituted Community of the K'iche' Maya of Q'umarkaj - by Backcock, Thomas F." Bulletin of Latin American Research 34, no. 1 (2014): 138–40. http://dx.doi.org/10.1111/blar.12288.

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17

Quiroa, N. I. "Revisiting the Highland Guatemala Titulos: How the Maya-K'iche' Lived and Outlived the Colonial Experience." Ethnohistory 58, no. 2 (2011): 293–321. http://dx.doi.org/10.1215/00141801-1163046.

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18

Matsumoto, Mallory E. "More than Mistakes: Grammatical Errors and Sociolinguistic Identity in a Colonial-Era K'iche' Maya Manuscript." Anthropological Linguistics 60, no. 1 (2018): 1–29. http://dx.doi.org/10.1353/anl.2018.0000.

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19

Esparza, Marcia. "Post-war Guatemala: long-term effects of psychological and ideological militarization of the K'iche Mayans." Journal of Genocide Research 7, no. 3 (2005): 377–91. http://dx.doi.org/10.1080/14623520500190330.

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20

Lovell, W. George. "Land, Politics, and Memory in Five Nija'ib’ K'iche’ Títulos: “The Title and Proof of Our Ancestors”." Hispanic American Historical Review 99, no. 2 (2019): 353–54. http://dx.doi.org/10.1215/00182168-7370346.

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21

Watanabe, John M. "Indigenous Bodies, Maya Minds: Religion and Modernity in a Transnational K'iche' Community - by MacKenzie, C. James." Bulletin of Latin American Research 37, no. 1 (2018): 100–102. http://dx.doi.org/10.1111/blar.12718.

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22

Foxen, Patricia. "Local Narratives of Distress and Resilience: Lessons in Psychosocial Well-Being among the K'iche' Maya in Postwar Guatemala." Journal of Latin American and Caribbean Anthropology 15, no. 1 (2010): 66–89. http://dx.doi.org/10.1111/j.1935-4940.2010.01063.x.

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23

Stolz, Thomas. "Maya-K'iche' und Spanisch--Sprachkontakt und Sprachconflikt im Guatemala: Eine soziolinguistische Beschreibung der Communidad de Zunil. Renate Büscher-Grotehusmann." International Journal of American Linguistics 67, no. 2 (2001): 223–25. http://dx.doi.org/10.1086/466457.

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24

Lewis, M. Paul. "Real Men Don't Speak Quiché." Language Problems and Language Planning 17, no. 1 (1993): 37–54. http://dx.doi.org/10.1075/lplp.17.1.03lew.

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RESUMEN Nuestra gente no hablan el Quiché: la etnicidad Quiché, el movimiento étnico ki-che, y el nacionalismo k'iche' Los alfabetos representan, literalmente y figurativamente, la identidad linguistica y étnica de un grupo. El proceso de cambio de identidad étnica del grupo Quiché en Guatemala, América Central, puede ser detallado a través de las representaciones ortográficas que han sido utilizadas o propuestas durante los últimos cincuenta afios. Usando el marco teôrico de Paulston (1987), se ve que la poblaciôn maya de Guatemala esta en un proceso de cambio pasando de ser una colecciôn de

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25

van Akkeren, Ruud. "SACRIFICE AT THE MAIZE TREE." Ancient Mesoamerica 10, no. 2 (1999): 281–95. http://dx.doi.org/10.1017/s0956536199102104.

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In pre-Columbian times the famous dance drama, known as the Rab'inal Achi, but whose indigenous name is Xajoj Tun, ended in a human sacrifice. A comparative study of the native documents shows that the victim, an important prisoner of war, died by being shot with arrows. The tun dance was part of a larger festival, which served propagandistic aims. The ritual of the arrow sacrifice highlighted crucial political moments, for example, when new lords were installed, titles were handed out, or glorious battles that led to the power and hegemony of one or more ruling lineages were commemorated. In

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26

Ambridge, Ben, Ramya Maitreyee, Tomoko Tatsumi, et al. "The crosslinguistic acquisition of sentence structure: Computational modeling and grammaticality judgments from adult and child speakers of English, Japanese, Hindi, Hebrew and K'iche'." Cognition 202 (September 2020): 104310. http://dx.doi.org/10.1016/j.cognition.2020.104310.

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27

Cuj, Miguel, Mareike Sattler, and Sasha de Beausset. "Maya K’iche’ Food Groups and Implications for Guatemalan Food Guidelines." Food and Nutrition Bulletin 41, no. 2 (2020): 261–74. http://dx.doi.org/10.1177/0379572120912161.

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The anthropology of linguistics, food, and nutrition sciences has a key role with regard to taking a critical look at the Guatemalan Food Guidelines (GFG). These GFG are communicated to native communities to interpret their eating patterns and the structural cognitive interpretation of these food groups in a cultural context. Our understanding of food is informed by cognitive structure represented by language. Since food is fundamental in human cultural identities, understanding food and food categories from the perspective of Mayan indigenous groups should be a fundamental pillar of health, f

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28

LeBaron, Alan. "Indigenous Bodies, Maya Minds: Religion and Modernity in a Transnational K'iche’ Community. By C. James MacKenzie . Boulder: University Press of Colorado, 2016. Pp. 408. $110.00 cloth. $34.95 paper." Americas 75, no. 1 (2018): 212–14. http://dx.doi.org/10.1017/tam.2017.120.

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29

Morton, Shawn. "Maya Religion, 1500s - Rewriting Maya Religion: Domingo de Vico, K'iche’ Maya Intellectuals, and the Theologia Indorum. By Garry G. Sparks. Louisville: University Press of Colorado, 2020. Pp. 444. $99.00 cloth." Americas 78, no. 2 (2021): 323–24. http://dx.doi.org/10.1017/tam.2021.8.

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30

Hinojosa, Servando Z. "Indigenous Bodies, Maya Minds: Religion and Modernity in a Transnational K'iche’ Community. C. James MacKenzie. Boulder, CO: University Press of Colorado, Albany, NY: Institute for Mesoamerican Studies, 2016. 368 pp." Journal of Latin American and Caribbean Anthropology 23, no. 2 (2018): 388–91. http://dx.doi.org/10.1111/jlca.12352.

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31

Bou Nassar, Jessica A., Julien J. Malard, Jan F. Adamowski, Marco Ramírez Ramírez, Wietske Medema, and Héctor Tuy. "Multi-level storylines for participatory modeling – involving marginalized communities in Tz'olöj Ya', Mayan Guatemala." Hydrology and Earth System Sciences 25, no. 3 (2021): 1283–306. http://dx.doi.org/10.5194/hess-25-1283-2021.

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Abstract. Unconventional sources of data that enhance our understanding of internal interactions between socio-economic and hydrological processes are central to modeling human–water systems. Participatory modeling (PM) departs from conventional modeling tools by informing and conceptualizing human–water systems through stakeholder engagement. However, the implementation of many PM processes remains biased, particularly in regions where marginalized communities are present. Many PM processes are not cognizant of differentiation and diversity within a society and tend to treat communities as ho

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32

Armira Lucas, Bryhan Alexander, and Pedro Danilo Ponciano Nuñez. "Coubertin en Guatemala: propuesta de enseñanza de valores coubertinianos en comunidades mayas (Coubertin in Guatemala: Proposal for Teaching Coubertinian Values in Mayan Communities)." Retos 56 (May 21, 2024): 824–33. http://dx.doi.org/10.47197/retos.v56.105019.

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En el ámbito académico internacional, la difusión de los valores y el legado de Pierre de Coubertin representa un campo de interés notable, aunque se observa una carencia de proyectos destinados a su promulgación en lenguas indígenas. Esta investigación se enfocó en el desarrollo de un programa educativo para inculcar los valores coubertinianos en comunidades mayas, utilizando un enfoque interdisciplinario que abarca actividades lúdicas, artísticas, culturales y deportivas, fundamentado en la traducción y adaptación cultural del libro "El Verdadero Pierre de Coubertin" al idioma maya k´iche´.

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33

Romero, Sergio. "The emergence of negative concord in Santa María Chiquimula K'ichee’ (Mayan): A variationist perspective." Language Variation and Change 27, no. 2 (2015): 187–201. http://dx.doi.org/10.1017/s0954394515000058.

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ABSTRACTThis paper is a quantitative study of the emergence of negative concord in Santa María Chiquimula K'ichee’, apparently the only known case of negative concord in the Mayan stock. It is the latest development in a series of recent changes in the syntax of negative clauses in K'ichee’ (Romero, 2012). Using apparent time and comparative cross-dialectal data, I show that negative concord in this variety is a change in progress that started no earlier than the turn of the 20th century.

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34

Christensen, Mark. "Rewriting Maya Religion: Domingo de Vico, K'iche’ Maya Intellectuals, and the Theologia Indorum. GARRY G. SPARKS. 2019. University Press of Colorado, Louisville. ix + 434 pp. + 4 illust. $99.00 (hardback), ISBN 978-1-60732-969-5; $79.00 (ebook), ISBN 978-1-60732-970-1." Latin American Antiquity 32, no. 1 (2021): 221–22. http://dx.doi.org/10.1017/laq.2021.1.

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35

Romero, Sergio. "Bill Gates speaks K'ichee'! The corporatization of linguistic revitalization in Guatemala." Language & Communication 47 (March 2016): 154–66. http://dx.doi.org/10.1016/j.langcom.2015.08.001.

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36

Nicolas, Jean-Pierre. "Pharmacopée traditionnelle des Maya K'iché : étude ethnopharmacologique et système de classification indigène." École pratique des hautes études, Section des sciences religieuses 110, no. 106 (1997): 589–91. http://dx.doi.org/10.3406/ephe.1997.12825.

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37

Raguex, Rosaura. "Las autoridades mujeres mayas k'iche's en la Alcaldía Indígena de Santa Cruz del Quiché: Aportes y contribuciones históricas-permanentes." Latin Americanist 68, no. 1 (2024): 98–121. http://dx.doi.org/10.1353/tla.2024.a923803.

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Resumen: El liderazgo y autoridad de mujeres mayas en Guatemala en la política y particularmente en la política indígena, han sido logros históricos y de lucha permanente generadas por ellas. En este sentido, este articulo aborda los aportes y trabajos de mujeres mayas k'iche's en espacios políticos como la Alcaldía Indígena de Santa Cruz del Quiché, particularmente en la restitución del derecho y justicia maya en Santa Cruz del Quiché municipio del departamento de Quiché, Guatemala. En el que se destacan términos y conceptos teóricos con contenido y sentido desde la práctica política colectiv

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38

Jones, Owen H. "Language Politics and Indigenous Language Documents: Evidence in Colonial K'ichee’ Litigation in Seventeenth-Century Highland Guatemala." Americas 73, no. 3 (2016): 349–70. http://dx.doi.org/10.1017/tam.2016.65.

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Prevalent scholarly studies of indigenous language documents from Mesoamerica's colonial times include the predominant argument that they were written by native scribes to protect community interests. The belief is that scribes performed as notaries in municipal councils to generate native language notarial documents as indemnity against possible infractions of their communities’ rights to possess property. Notarial documentation was usually extrajudicial, created by the municipal scribe for community protection and not for any specific litigation before a Spanish magistrate. Their writings re

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39

García, María Luz. "Language and Ethnicity among the K'ichee' Maya. Sergio Romero. Salt Lake City: The University of Utah Press, 2015. xix + 106 pp." Journal of Linguistic Anthropology 26, no. 2 (2016): 224–26. http://dx.doi.org/10.1111/jola.12120.

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40

Shoaps, Robin. "Language and Ethnicity among the K'ichee’ Maya by Sergio Romero Salt Lake City: The University of Utah Press, 2015. 123 pp." American Anthropologist 119, no. 1 (2017): 168–69. http://dx.doi.org/10.1111/aman.12838.

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41

Yaeger, Jason. "Maya household archaeology and settlement survey, then and now - Cynthia Robin (ed.). Chan: an ancient Maya farming community. xix+393 pages, 66 illustrations, 21 tables. 2012. Gainesville: University Press of Florida; 978-0-8130-3983-1 hardback $79.95. - Thomas F. Babcock. Utatlán: the constituted community of the K'iche' Maya of Q'umarkaj. xxxii+341 pages, 99 illustrations, 31 tables. 2012. Boulder: University Press of Colorado; Albany (NY): Institute for Mesoamerican Studies; 978-1-60732-154-5 hardback $75; 978-60732-155-2 ebook." Antiquity 87, no. 337 (2013): 921–22. http://dx.doi.org/10.1017/s0003598x00049656.

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42

Brody, Mary Jill. "Language and Ethnicity among the K'ichee' Maya. By Sergio Romero. Salt Lake City: University of Utah Press, 2015. Pp. 179. Illustrations. Maps. $50.00 cloth." Americas 73, no. 2 (2016): 270–72. http://dx.doi.org/10.1017/tam.2016.46.

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43

Romero, Sergio. "Mondloch, James L. Basic K'ichee' grammar: 38 lessons (Revised edition). xiv, 249 pp., figs. Boulder: Univ. Press of Colorado and Utah State Univ. Press, 2017. $28.95 (paper)." Journal of the Royal Anthropological Institute 26, no. 2 (2020): 453–54. http://dx.doi.org/10.1111/1467-9655.13277.

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44

Lloyd, C. H., and V. B. Dhuru. "Effect of a commercial bonding agent upon the fracture toughness (K'Ic) of repaired heavily filled composite." Dental Materials 1, no. 3 (1985): 83–85. http://dx.doi.org/10.1016/s0109-5641(85)80032-4.

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45

Emily, Pitek. "K'iche' (Quiché)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573743.

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This entry focuses on the K'iche' living in the town of Chichicastenango, Guatemala, around the time of 1930. The principal ethnographic authority, Bunzel (1952), indicated that at this time, Chichicastenango remained relatively isolated from intensive industrialization, European Colonialism, and Christianity. Although the arrival of European (primarily Spanish) colonists brought elements of Catholocism and political changes, the traditional K'iche' cultural and religious beliefs and practices remained. Consequently, K'iche' religious beliefs were somewhat syncretic, blending and incorporating

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46

Horowitz, Rachel A. "Economic Integration and Obsidian Consumption in the Late Postclassic Period K'iche’ Region." Latin American Antiquity, December 9, 2022, 1–19. http://dx.doi.org/10.1017/laq.2022.79.

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Abstract Although much research has been conducted on the Late Postclassic period Maya, there has been relatively less study of the role of economic activities in political management during this period. Many such studies focused on obsidian analysis and technology as proxies for trade and exchange. This article builds on that research, using a legacy collection of obsidian implements collected during archaeological surveys in the 1970s to examine Late Postclassic period (AD 1200–1524) economic networks in the K'iche’ region. Obsidian collections from the site of Q'umarkaj and the surrounding

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47

Knowlton, Timothy W. "THEOLOGY AND ECONOMY IN THE POPOL WUJ AND THEOLOGIA INDORUM." Ancient Mesoamerica, December 14, 2021, 1–13. http://dx.doi.org/10.1017/s0956536121000511.

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Abstract Drawing on modern ethnography, scholars often characterize ancient Maya religion as “covenants” involving human beings generating merit through ritual activity in order to repay a primordial debt to the gods. However, models based on modern ethnography alone would not allow us to recognize the impact on Maya religions of those Christian discourses of debt and merit that accompanied sixteenth-century colonization. This article attempts to historicize our understanding of indigenous Mesoamerican theologies by examining how early Colonial indigenous language texts describe moral and ritu

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48

Pye, Clifton. "The Focus Antipassive in K'iche' Mayan." Kansas Working Papers in Linguistics, January 1, 1989. http://dx.doi.org/10.17161/kwpl.1808.581.

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49

Pye, Clifton. "K'iche' Maya Verbs of Breaking and Cutting." Kansas Working Papers in Linguistics, January 1, 1996. http://dx.doi.org/10.17161/kwpl.1808.458.

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50

Ama' y, Nitz'. "When Skiills and Knowledge are not Enough." Maya America: Journal of Essays, Commentary, and Analysis 1, no. 1 (2019). http://dx.doi.org/10.32727/26.2021.8.

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Although the author received his GED diploma and has taken courses to be able to interpret from native K'iche' language to the English language; he has been unable to work as an interpreter due to the lack of the social security number.

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