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Journal articles on the topic 'Maya Ixil'

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1

Źrałka, Jarosław, and Katarzyna Radnicka. "Between the past and the present: the Ixil Maya and the discovery of rare mural paintings in Guatemala." Estudios Latinoamericanos 34 (December 31, 2014): 169–85. http://dx.doi.org/10.36447/estudios2014.v33-34.art7.

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The Ixil Maya area is located in Quiche Department of the north-western part of the Guatemalan Highlands. It has witnessed a continuous occupation since the 1st millennium BC till today. This archaeologically interesting region has provided many important discoveries of rare cultural mixture, with distinct features typical for both Maya Highlands and more distant Lowlands. Recently, the scholarly interest has focused on Chajul where a few years ago, in one of the local houses, well preserved wall paintings dated to the Colonial period were exposed by the house owner during the process of its r
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2

Batz, Giovanni. "Ixil Maya Resistance against Megaprojects in Cotzal, Guatemala." Theory & Event 23, no. 4 (2020): 1016–36. http://dx.doi.org/10.1353/tae.2020.0061.

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Méndez, Eliana Cárdenas. "Estados Nacionales Y Víctimas Sacrificiales: Consideraciones Sobre El Genocidio Maya-Ixil En Guatemala." European Scientific Journal, ESJ 14, no. 20 (2018): 121. http://dx.doi.org/10.19044/esj.2018.v14n20p121.

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"Tierra Arrasada" (Scorched Earth) was a military program applied in Guatemala by former President José Efraín Ríos Montt, against Mayan communities accused of collaborating with the guerrilla force, and had the aggravating elements of a genocidal campaign. The guiding question of this essay is: “What is the reason for the genocides against ancestral peoples?”, and has the following starting hypothesis: the modern nation states, as "imagined communities", contain an inherent “bio-racial” component which gives sense and structure to the power instrumentation. Racism is recognized as a root elem
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4

Christensen, Mark, and Matthew Restall. "Maya militia: the defense and government of colonial Ixil, Yucatan." Colonial Latin American Review 29, no. 1 (2020): 73–90. http://dx.doi.org/10.1080/10609164.2020.1733866.

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5

Olko, Justyna. "Return to Ixil. Maya society in an eighteenth-century Yucatec town." Colonial Latin American Review 31, no. 1 (2022): 173–74. http://dx.doi.org/10.1080/10609164.2022.2036020.

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6

Gabbert, Wolfgang. "Return to Ixil: Maya Society in an Eighteenth-Century Yucatec Town." Hispanic American Historical Review 100, no. 4 (2020): 718–19. http://dx.doi.org/10.1215/00182168-8647142.

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7

Lengyel, Thomas E. "Toward a Dialectology of Ixil Maya: Variation across Communities and Individuals." International Journal of American Linguistics 57, no. 3 (1991): 330–64. http://dx.doi.org/10.1086/ijal.57.3.3519723.

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8

Tec Chim, Pedro Agustín. "damas de la eternidad." Antrópica. Revista de Ciencias Sociales y Humanidades 2, no. 3 (2016): 171–80. http://dx.doi.org/10.32776/arcsh.v2i3.58.

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Las damas de la eternidad es una colección fotográfica en blanco y negro que describen la vida cotidiana de las mujeres de la comunidad maya yucateca de Ixil, Yucatán. Este trabajo se centró en el quehacer cotidiano y en el conocimiento ancestral de estas personas. Se considera que aquellas son testigos de la historia y la cultura, y resguardan estos conocimientos que van transmitiendo a sus descendientes.
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9

Castillo, Victor, and Monika Banach. "Religious Sodalities of the Ixil Maya of Chajul, Guatemala: A Historical Perspective." Ethnohistory 72, no. 1 (2025): 93–119. https://doi.org/10.1215/00141801-11463257.

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Abstract Indigenous confraternities of Mexico and Guatemala have received considerable attention in ethnographic research as key institutions of the civil-religious hierarchy of Native communities. Nevertheless, in many regions the origins and developments of such confraternities are poorly known. Through the study of ecclesiastical documents related to the parish life of the Ixil Maya of northwestern Guatemala, this article tracks down the historical development of the Indigenous brotherhoods in the town of Chajul, from the seventeenth century to present day. Data reveal that cofradias and ot
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10

Christensen, Mark. "The Chilam Balam of Ixil: Facsimile and Study of an Unpublished Maya Book." Ethnohistory 69, no. 3 (2022): 364–65. http://dx.doi.org/10.1215/00141801-9706091.

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11

Ayres, Glenn, and Matthew Restall. "Life and Death in a Maya Community: The Ixil Testaments of the 1760s." Language 73, no. 2 (1997): 429. http://dx.doi.org/10.2307/416053.

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12

Hill, Robert M., and Matthew Restall. "Life and Death in a Maya Community: The Ixil Testaments of the 1760s." Ethnohistory 44, no. 2 (1997): 421. http://dx.doi.org/10.2307/483389.

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13

Firmino Castillo, María Regina. "Dancing the Pluriverse: Indigenous Performance as Ontological Praxis." Dance Research Journal 48, no. 1 (2016): 55–73. http://dx.doi.org/10.1017/s0149767715000480.

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This article discusses ways that Indigenous dance is an ontological praxis that is embodied and telluric, meaning “of the earth.” It looks at how dancing bodies perform in relationship to ecosystems and entities within them, producing ontological distinctions and hierarchies that are often imbued with power. This makes dance a site of ontological struggle that potentially challenges the delusional ontological universality undergirding imperialism, genocide, and ecocide. The author explores these theoretical propositions through her participation in Oxlaval Q'anil, an emerging Ixil Maya dance p
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14

Lykes, M. Brinton, Ana Caba Mateo, Jacinta Chávez Anay, Ana Laynez Caba, Ubaldo Ruiz, and Joan W. Williams. "Telling stories—rethreading lives: community education, women's development and social change among the Maya Ixil." International Journal of Leadership in Education 2, no. 3 (1999): 207–27. http://dx.doi.org/10.1080/136031299293039.

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15

Boni, Stefano, Stefania Consigliere, Salvatore Greco, Henry Herrera, Giulia Nora Pappalardo, and Luca Pino. "Vitalità: psicoterapia, antropologia e spiritualità a confronto." QUADERNI DI GESTALT 36, no. 2 (2024): 11–28. http://dx.doi.org/10.3280/gest2023-002002.

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L'intento di questo articolo è offrire un dialogo sulla dimensione spirituale, intesa come aspetto importante della vitalità, e allo stesso tempo volto fondamentale della cura. Il testo diviene così uno scenario su cui si intrecciano più voci e sguardi sul mondo. Sarà sorprendente notare come si possa cogliere un sottile filo conduttore tra i vari interlocuto-ri. Le voci che leggerete saranno quelle di uno psicoterapeuta della Gestalt, di due an-tropologi e di una guida spirituale, "Maya Ixil". Loro esploreranno con raffinatezza la complessità, il senso e la cura della dimensione della vitalit
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16

Brito Hermoso, Pedro Noé, Ángel Sánchez Viesca, Donovan Casas Patiño Donovan, Alejandra Rodríguez Torres, and Mario Rodolfo Salazar Morales. "CONOCIMIENTOS Y PRÁCTICAS EN RELACIÓN CON LA ALIMENTACIÓN Y NUTRICIÓN EN UNA COMUNIDAD MAYA DE GUATEMALA." Interfaces Científicas - Saúde e Ambiente 9, no. 3 (2024): 803–15. http://dx.doi.org/10.17564/2316-3798.2024v9n3p803-815.

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Introducción: iidentificar los conocimientos y prácticas culturales en alimentación y nutrición de la comunidad lingüística Maya Ixil; que permitan la formulación e implementación de políticas y estrategias más efectivas para la prevención de la desnutrición infantil. Metodología: enfoque mixto, se basó en veinte entrevistas a profundidad a líderes ancestrales - guías espirituales, comadronas, autoridades locales y terapeutas-. Análisis: se utilizó al software Atlas-Ti V7. Resultados: Al llegar a este apartado brotaron elementos como: guerra, despojo de tierras, conflictos intergeneracionales,
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17

Delgadillo Cely, Ingrid Sissy. "Universidad Ixil de Guatemala: más allá de la monocultura de la razón occidental." Enunciación 28, no. 2 (2023): 254–68. http://dx.doi.org/10.14483/22486798.20406.

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El paradigma moderno-colonial cimentado en prácticas de saber/poder ha erigido la monocultura de la razón occidental como única fuente de conocimiento válido, desde la cual, históricamente, se ha obviado e invisibilizado la diversidad de modos de significar y habitar el mundo. No obstante, existen diversas experiencias de conocimiento atávico que, ancladas en el lenguajear, en el ser en el lenguaje, han pervivido tal como la propuesta política que la Universidad maya Ixil de Guatemala gestiona en sus comunidades, mediante el estudio y la práctica del tichajil, o el buen vivir indígena, y su co
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18

Zrałka, Jarosław, Monika Banach, Víctor Castillo, et al. "Recent Investigations on the Unique Maya Wall Paintings from Chajul (Guatemala)." Estudios de Cultura Maya 65 (June 10, 2025): 119–53. https://doi.org/10.19130/iifl.ecm.2025.1/0q27r1v054.

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This article presents the results of interdisciplinary research encompassing conservation, archaeological excavations, ethnographic, ethnomusicological and historical studies on the Colonial murals documented in the Ixil Maya residences of Chajul (Guatemala). The Chajul murals are unique for several reasons. First, they were documented in what are now private family homes, whereas most examples of Colonial art in Latin America are found in churches and convents. Moreover, the later paintings focus on Christian religious themes, while the murals from Chajul are associated with socio-religious a
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19

Morand, Coralie. "Portraits anonymes : Éthique et méthodologie en contexte post‑génocidaire (Guatemala)." Journal des anthropologues 174-175, no. 2 (2024): 61–73. https://doi.org/10.3917/jda.174.0061.

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Cet article se base sur une enquête ethnographique de près d’un an dans la région maya ixil du Guatemala, zone ayant été le théâtre d’une politique génocidaire il y a une quarantaine d’années. L’auteure propose ici d’explorer l’usage ethnographique des portraits par un questionnement autour de l’anonymat. À partir de l’histoire de vie d’une figure politique et militante, elle soulève les enjeux méthodologiques et éthiques qui traversent l’étape de la restitution de données produites dans le contexte particulier du post-génocide. Qui doit-on laisser anonyme ? Quelles données peuvent être partag
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20

García, María Luz. "Translated Justice? The Ixil Maya and the 2013 Trial of José Efraín Ríos Montt for Genocide in Guatemala." American Anthropologist 121, no. 2 (2019): 311–24. http://dx.doi.org/10.1111/aman.13230.

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21

Alvarado Valenzuela, Ana Cristina. "Análisis de los discursos negacionistas del genocidio en Guatemala." Contenciosa, no. 12 (November 8, 2022): e0020. http://dx.doi.org/10.14409/rc.10.12.e0020.

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Entre 1960 a 1996 Guatemala vivió un periodo de represión y conflicto armado. El informe de la Comisión para el Esclarecimiento Histórico (CEH) concluyó que “agentes del Estado, en el marco de las operaciones contrainsurgentes realizadas en los años 1981 y 1982, ejecutaron actos de genocidio en contra del pueblo maya que residía en las regiones ixil, Zacualpa, norte de Huehuetenango y Rabinal” (1999, p. 422). A pesar de las múltiples investigaciones, testimonios y pruebas que dan cuenta del genocidio en Guatemala, el negacionismo tiene bastante fuerza en el país. Esto pudo verse en 2013 cuando
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22

Megged, Amos. "Maya Yucatan - Return to Ixil: Maya Society in an Eighteenth-Century Yucatec Town. By Mark Z. Christensen and Matthew Restall. Louisville: University Press of Colorado, 2019. Pp. 316. $76.00 cloth." Americas 78, no. 2 (2021): 324–25. http://dx.doi.org/10.1017/tam.2021.9.

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23

Faqueri, Rodrigo de Freitas, and Daniele Aparecida Pereira Zaratin. "Violência, insólito e reparação em "La Llorona" (2019), de Jayme Bustamante." Terra Roxa e Outras Terras: Revista de Estudos Literários 44, no. 2 (2024): 106. http://dx.doi.org/10.5433/1678-2054.2024vol44n2p106.

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Este artigo objetiva analisar a reconfiguração da Llorona no filme de mesmo nome (2019), dirigido por Jayme Bustamante, a partir da relação entre as marcas da violência histórica e os elementos do insólito ficcional. Nesse longa-metragem, apresenta-se a reconstrução ficcional de um episódio da história guatemalteca: o julgamento do ex-ditador Monteverde por seus crimes contra a população da etnia ixil maya, dizimada pela violência oriunda do regime totalitário. Nesse contexto, surge a figura de Alma, representação mítica da llorona, personagem que assombra o militar em consequência de suas atr
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24

Matsumoto, Mallory. "Mark Christensen and Matthew Restall, Return to Ixil: Maya Society in an Eighteenth-Century Yucatec Town (Louisville, CO: University of Colorado Press, 2019), pp. xiv + 302, $76.00, hb." Journal of Latin American Studies 54, no. 3 (2022): 544–46. http://dx.doi.org/10.1017/s0022216x22000554.

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25

Karttunen, Frances. "Life and Death in a Maya Community: The Ixil Testaments of the 1760s. Matthew RestallBeyond Indigenous Voices: LAILA/ALILA Eleventh Symposium on Latin American Indian Literatures (1994). Mary H. Preuss." International Journal of American Linguistics 64, no. 4 (1998): 406–8. http://dx.doi.org/10.1086/466371.

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26

Eiss, Paul. "Return to Ixil: Maya Society in an Eighteenth-Century Yucatec Town. Mark Christensen and Matthew Restall. Louisville: University Press of Colorado, 2019, 319 pp. $76.00, cloth. ISBN 978-1-60732-921-3." Journal of Anthropological Research 77, no. 2 (2021): 271–72. http://dx.doi.org/10.1086/713641.

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Lara-Ponce, Estuardo. "Caso Barrera, Laura, y Mario Aliphat Fernández Chilam Balam de Ixil. Facsimilar y estudio de un libro maya inédito Artes de México, Instituto Nacional de Antropología e Historia, CONACULTA. México, 2011. 285 p." Agricultura Sociedad y Desarrollo 11, no. 1 (2014): 121. http://dx.doi.org/10.22231/asyd.v11i1.60.

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28

Barrera, Laura Caso. "Return to Ixil: Maya Society in an Eighteenth-Century Yucatec Town. MARK Z. CHRISTENSEN and MATTHEW RESTALL. 2019. University Press of Colorado, Louisville. 302 pp., 19 illustrations. $76.00 (hardcover), ISBN: 978-1-60732-921-3." Latin American Antiquity 31, no. 2 (2020): 435–36. http://dx.doi.org/10.1017/laq.2020.31.

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Scandar, Florencia. "Laura Caso Barrera, Chilam Balam of Ixil. Fascimile and Study of an Unpublished Maya Book. Brill, Series: The Early Americas: History and Culture, Vol. 7. Leiden-Boston, vii, 2019. 395 páginas. ISBN: 978-90-04-36013-6 (e-book). ISBN: 978-90-04-35301-5 (t." Revista Española de Antropología Americana 50 (September 28, 2020): 307–9. http://dx.doi.org/10.5209/reaa.71752.

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Marcos, Luis, M. Rosales, Alexander Rödlach, and John Stone. "Comunidad Maya Pixan Ixim and University Researchers: Partnering in Community Health Development." Practicing Anthropology 34, no. 1 (2012): 37–40. http://dx.doi.org/10.17730/praa.34.1.w8n1x25305v0735l.

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Applied anthropologists value participatory action research (PAR). In 2008, the Society for Applied Anthropology bestowed the 2008 Bronislaw Malinowski Award upon Orlando Fals-Borda, who is best known for developing the theory and methodology of this approach and his leadership in social and political activism on behalf of and with marginalized communities. Fals-Borda argues that PAR encourages value-driven and collaboratively-conducted research that transforms the relationship between marginalized communities and the organizations that serve them so as to improve their socio-political situati
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GARCÍA, MARÍA LUZ. "The long count of historical memory: Ixhil Maya ceremonial speech in Guatemala." American Ethnologist 41, no. 4 (2014): 664–80. http://dx.doi.org/10.1111/amet.12104.

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Estrada, Vivian Jiménez. "Contemporary Expressions of Maya Indigenous Knowledge: Politics and Poetry in Ixim Ulew." Diálogo 19, no. 1 (2016): 89–103. http://dx.doi.org/10.1353/dlg.2016.0035.

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Boj Lopez, Floridalma. "Mobile archives of indigeneity: Building La Comunidad Ixim through organizing in the Maya diaspora." Latino Studies 15, no. 2 (2017): 201–18. http://dx.doi.org/10.1057/s41276-017-0056-0.

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Calel, Edgar, and Sebastián Eduardo Dávila. "Memoria del movimiento (ensaio visual)." POIÉSIS 21, no. 35 (2020): 163. http://dx.doi.org/10.22409/poiesis.v21i35.40414.

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Edgar Calel (1987) é um artista Maya kaqchikel da Guatemala. Sua prática artística, pautada pela mobilidade e pelo movimento, lida com temas ligados à migração, ao deslocamento e ao retorno. Originário de Comalapa, Calel saiu de sua cidade natal para estudar arte, fazendo de sua vida uma jornada. Neste ensaio visual são apresentados registros de algumas séries como Yo vivo en ti, Tú vives en mi; B ́atz – tejido constelación de saberes; Ixim (Maíz); e Laberinto de los Pájaros. O ensaio se encerra com o texto Memoria del movimiento, de Sebastián Eduardo [Dávila].
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Junelwan, Junelwan, Diyan Partiningtyas, Purwantiningsih Purwantiningsih, and Febria Anita. "Interpretasi Struktur Bawah Permukaan Untuk Mengetahui Keberadaan Sumber Mata Air Di Daerah Jaboi Sabang Dengan Menggunakan Data Geolistrik Konfigurasi Schlumberger." Jurnal Ilmiah Giga 19, no. 2 (2019): 43. http://dx.doi.org/10.47313/jig.v19i2.563.

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Survei geolistrik telah dilakukan di daerah Jaboi Sabang untuk mendapatkan<br />resistivitas struktur permukaan dengan menggunakan metode Schlumberger sounding<br />geolistrik. 4 (empat) elektroda diinjeksikan ke dalam tanah di mana resistivitas diukur<br />menggunakan Nainura NRD 2.2 resistivity meter. Data yang didapatkan dianalisisa dengan<br />software IXID v2. Hasil menunjukkan bahwa akuifer yang ditemukan dari model ini cukup<br />baik untuk eksplorasi mendapatkan air bersih pada kedalaman 1,5-6,4 meteran. Nilai<br />resistivitas pada lapisan ini berki
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Arnauld, M. Charlotte. "The Maya and Their Central American Neighbors: Settlement Patterns, Architecture, Hieroglyphic Texts, and Ceramics. Geoffrey E. Braswell, editor. 2014. Routledge, London and New York, ixi + 437 pp. $49.90 paperback, ISBN 978-0-415-74487-4." American Antiquity 81, no. 1 (2016): 193–94. http://dx.doi.org/10.7183/0002-7316.81.1.193.

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D’Alesandro, Gina. "More-than-human conservation, models from the pluriverse: the example of biocultural diversity conservation from knowledge systems of the Maya Ixil in the Maya Ixil Territory." Global Social Challenges Journal, December 5, 2024, 1–42. https://doi.org/10.1332/27523349y2024d000000028.

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Central to the more-than-human form of biocultural diversity conservation linked to Maya Ixil practising and living tiichajil and its txaa norms is a more-than-human identity that animates agency beyond the human. Drawing these terms and concepts together, the biodiversity conservation models that they create in their application to the land is an everyday performance and interaction of caretaking with and of diversities of life. This article explores the biocultural, spiritual and cosmological relationships of caretaking in the milpa according to one Indigenous knowledge system that manages t
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Morand, Coralie. "Del teatro ritual al arte activista feminista: la Moronka – Chabela Ju maya ixil en Guatemala." Féminismes en mouvement dans les arts ibériques et latino-américains de la dernière décennie 17 (2024). http://dx.doi.org/10.4000/11tjh.

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En septembre 2017, un collectif de jeunes mayas ixil guatémaltèques, la troupe Ixi’m Chee, a récupéré un théâtre dansé rituel datant de la période coloniale et représentant l’enlèvement d’une femme ixil par les colons espagnols, mettant en scène la mémoire des viols de femmes ayant eu lieu pendant la période coloniale, ainsi que les spoliations de territoire dont les Ixil ont historiquement été victimes, par la métaphore du corps-territoire. Cet article interroge la didactique militante de cette œuvre présentée comme artistique et le type de féminisme qui est exposé dans le déroulé narratif de
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Batz, Giovanni. "La Universidad Ixil y la Descolonización del Conocimiento." Maya America: Journal of Essays, Commentary, and Analysis 3, no. 1 (2021). http://dx.doi.org/10.32727/26.2021.31.

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La academia es considerada por muchos como un eje del colonialismo que monopoliza la producción del conocimiento. Fuera de las paredes de la torre de marfil de la academia, existen muchos esfuerzos de las comunidades indígenas y grupos marginados para crear sus propias formas y espacios de producción de conocimiento y educación. Los Mayas en la región Ixil, Guatemala están teorizando y debatiendo estas preguntas sobre las funciones de la educación a través de la Universidad Ixil, fundada en 2011, y la cual se esfuerza por enseñar a los estudiantes formas del conocimiento Maya-Ixil, sus saberes
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Lykes, M. Brinton, Gabriela Távara, and Catalina Rey-Guerra. "Making meaning of women's persistence and protagonism in the wake of genocidal violence: Maya Ixil and K’iche’ women of Chajul, Guatemala." Feminism & Psychology, August 17, 2022, 095935352211184. http://dx.doi.org/10.1177/09593535221118428.

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Fifteen Maya Ixil and K’iche’ women of Chajul, Guatemala, were interviewed 17 years after publishing their feminist participatory action photovoice research. Their book documents gross violations of human rights during nearly 36 years of armed conflict and their memories of survivance and persistence. A constructivist grounded theory analysis of in-depth interviews with these Maya Ixil and K’iche’ women contributed to the authors’ “bottom up” meaning making of the women's narratives – stories that reflect memories of participatory, community-based workshops and community actions in the wake of
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Banach, Monika, and Elena Brito Herrera. "Buscando eela chil vatz en el tiichajil tenam: El concepto del buen vivir en el pensamiento Maya Ixil." Maya America: Journal of Essays, Commentary, and Analysis 3, no. 3 (2021). http://dx.doi.org/10.32727/26.2022.4.

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A través de un acercamiento a los conceptos ancestrales del tiichajil (buen vivir) y eel achil vatz (igualdad, balance) se analiza la utilización de la epistemología Ixil en el trabajo de las mujeres indígenas dentro de organizaciones de base, con el propósito de cambiar su realidad presente. En el contexto del aumento de la violencia de género, extractivismo y los efectos del cambio climático, estas prácticas cuestionan las nociones occidentales acerca del bienestar, y se buscan y recuperan propuestas más sostenibles. Se resalta que, entre diferentes ideas sobre el bienestar, en la cosmovisió
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42

Morand, Coralie. "From Annihilation to Revitalization in Guatemala: Uses and Misuses of the Ixil Mayan Language in a Post-genocidal Justice Court." Genocide Studies International, December 3, 2024. https://doi.org/10.3138/gsi-2023-0022.

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Guatemala experienced a brutal internal armed conflict between 1960 and 1996. The conflict took on genocidal overtones in several autochthon regions, including the Maya Ixil area, where the author of this article conducted a year-long ethnographic field study as part of her doctoral thesis in social anthropology. The policies put in place as part of the counterinsurgency struggle undermined both the Ixil culture and its language, the use of which was banned in certain areas controlled by the army. Following the conflict, several associations sought justice for these various acts, and in 2013,
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Elliott, Elaine. "A history of land tenure in the Ixil region." Maya America: Journal of Essays, Commentary, and Analysis 3, no. 3 (2021). http://dx.doi.org/10.32727/26.2022.9.

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After the Spanish conquest, the IxilMayainitially remained less affected than more centrally located groups. However, dramatic changes occurred due to Guatemalan national government laws in the late 1800s which allowed claims on “vacant land”. Maya on those lands quickly adapted, claiming the areas where they had lived for over a millennium. The government favored large landowners who contributed to the national economy with export crops, particularly coffee. In the 1950s era of land reform, small farmers briefly obtained land, something quicklyreversed with the overthrow of the national gover
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44

Casaús Arzú, Marta. "Las expresiones de odio y racismo en la opinión pública guatemalteca durante el juicio por genocidio contra el general Ríos Montt." INTERdisciplina 2, no. 4 (2015). http://dx.doi.org/10.22201/ceiich.24485705e.2014.4.47764.

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Resumen | Se enumeran, describen y comentan algunas reacciones de sectores ladinos importantes de la sociedad guatemalteca ante el juicio por genocidio contra el pueblo maya Ixil, seguido al ex presidente general Efraín Ríos Montt. Se analiza el contenido fuertemente racista y el carácter altamente visceral de muchas de dichas reacciones, que no se limitaron a las redes sociales, sino que tuvieron eco en una parte importante de la prensa nacional. Se analizan algunas de las raíces del racismo en Guatemala, como también algunas fantasías y miedos que lo sostienen, al mismo tiempo que se estable
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45

"The Ancestors of the Ixil Maya of Guatemala: oral tradition and the pre-Columbian sites in Ilom." Polish Journal of the Arts and Culture. New Series, no. 6 (2017). http://dx.doi.org/10.4467/24506249pj.17.008.8762.

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46

Morand, Coralie. "Contar la violencia : influencia del turismo en la narración de episodios violentos en el área maya ixil (Guatemala)." Études caribéennes 57-58 (2024). http://dx.doi.org/10.4000/etudescaribeennes.30543.

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Entre 1960 y 1996, Guatemala atravesó un conflicto armado interno particularmente sangriento, que dejó tras de sí una sociedad que permaneció dividida de manera duradera sobre la verdadera naturaleza del conflicto. A principios de los años 1980, la contrainsurgencia dirigida por el Estado adquirió tintes genocidas en varias partes del país, especialmente en la zona maya ixil, norte del departamento del Quiché. Enclavada en el corazón de la cordillera de los Cuchumatanes, esta región atrae a un reducido número de turistas excursionistas y memorialistas, lo que ha propiciado el desarrollo de ini
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Stoll, David. "Remittances as Rents in a Guatemalan Town: Debt, Asylum, the U.S. Job Market, and Vulnerability to Human Trafficking." Latin American Perspectives, November 29, 2021, 0094582X2110618. http://dx.doi.org/10.1177/0094582x211061880.

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Exporting labor to the United States has become the principal industry of Guatemala, El Salvador, and Honduras. Central Americans have been moving to the United States in large numbers since the 1980s, but how they gain entry has shifted thanks to the interplay between the migration industry and border enforcement. Many Guatemalans, Hondurans, and Salvadorans are paying smugglers to deliver them to U.S. border agents so they can apply for asylum. The Trump administration’s harsh reactions have energized asylum advocates, who argue that applicants are fleeing dislocation by neoliberal capitalis
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Araújo Soares de Souza, Ana Cecília. "Enquanto eles seguem livres." Revista Concinnitas 21, no. 38 (2020). http://dx.doi.org/10.12957/concinnitas.2020.49804.

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O artigo reflete sobre as ações das artistas Regina José Galindo e Bartira Dias, que estão alinhadas a uma postura ética, estética e política de resistência a misoginia na sociedade atual. A primeira lança um olhar sobre a violência sofrida pelas mulheres Maia-Ixil na Guatemala. A segunda, posiciona-se criticamente contra a exploração sexual no Brasil.Palavras-chave: Peformance. Feminicídio. Regina José Galindo. Bartira Dias.
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