Artículos de revistas: "Guatemalan Art"

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Esparza, Araceli. "Latino? Chicano? Guatemalan American? Queer Visual Artist?" Aztlán: A Journal of Chicano Studies 47, n.º 2 (2022): 21–50. http://dx.doi.org/10.1525/azt.2022.47.2.21.

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In this essay, I examine how scholars and art critics have categorized Guatemalan American visual artist Alex Donis and how he has self-identifi ed. I argue that the roles in which Donis has been cast underscore the ways US Central Americans are made invisible within discussions of Latina/o/x and LGBTQ+ art. I critically analyze two of his works, the silkscreen Rio, por no llorar (1988) and the painting Guatemala vs USA (Carlos (El Pescadito) Ruiz & Carlos Bocanegra) (2014), tracing a Guatemalan and Central American presence in Donis’s visual art that is often overlooked in favor of a Chicanocentric framing in conversations about his work. While recognizing the infl uence that Chicana/o/x art and culture have had on Donis, I locate Donis and his visual art as a critical entry point into how US Central Americans have been rendered invisible within both dominant US and Latina/o/x imaginaries of Latinidad and imaginaries of queerness. Establishing a more complex understanding of Donis and his body of work, I discuss his oeuvre through a relational, intersectional, and transnational lens that allows for a multilayered understanding of his positionality within the frameworks of Latina/o/x ethnoracial identity formation, Chicana/o/x cultural production, and US Central American cultural and historical specifi city.

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2

Montgomery, Harper. "Introduction to Carlos Mérida's “The True Meaning of the Work of Saturnino Herrán”". ARTMargins 7, n.º 1 (febrero de 2018): 115–27. http://dx.doi.org/10.1162/artm_a_00203.

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The introductory essay places “The True Meaning of the Work of Saturnino Herrán: The False Critics” (1920), a piece of early criticism written by the Guatemalan artist Carlos Mérida during the first year he lived in Mexico City, within the contexts of the cosmopolitan milieu of post-Revolutionary Mexico and the artist's own trajectory. It suggests that the text both demonstrates intellectuals’ interest in questions of form and national art and Mérida's desire to provide a critical framework for his own paintings of indigenous Guatemalan and Mexican women. In “The True Meaning of the Work of Saturnino Herrán: The False Critics,” Mérida lashed out at Mexican critics for praising Herrán as the best and most Mexican painter of the time, arguing, instead that the realism and sentimentalism of Herrán's paintings dishonored national themes by presenting them as picturesque stereotypes. Published in the widely-read magazine El Universal Ilustrado, the text attacks Herrán's paintings and the critics who praise them while also arguing that the predominance of the artist is symptomatic of the predominant problem of the literary nature of Mexican artists’ engagement with autochthonous art and culture.

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Mérida, Carlos. "The True Meaning of the Work of Saturnino Herrán: The False Critics". ARTMargins 7, n.º 1 (febrero de 2018): 128–30. http://dx.doi.org/10.1162/artm_a_00204.

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The introductory essay places “The True Meaning of the Work of Saturnino Herrán: The False Critics” (1920), a piece of early criticism written by the Guatemalan artist Carlos Mérida during the first year he lived in Mexico City, within the contexts of the cosmopolitan milieu of post-Revolutionary Mexico and the artist's own trajectory. It suggests that the text both demonstrates intellectuals’ interest in questions of form and national art and Mérida's desire to provide a critical framework for his own paintings of indigenous Guatemalan and Mexican women. In “The True Meaning of the Work of Saturnino Herrán: The False Critics,” Mérida lashed out at Mexican critics for praising Herrán as the best and most Mexican painter of the time, arguing, instead that the realism and sentimentalism of Herrán's paintings dishonored national themes by presenting them as picturesque stereotypes. Published in the widely-read magazine El Universal Ilustrado, the text attacks Herrán's paintings and the critics who praise them while also arguing that the predominance of the artist is symptomatic of the predominant problem of the literary nature of Mexican artists’ engagement with autochthonous art and culture.

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4

Grandin, Greg y René Reeves. "Archives in the Guatemalan Western Highlands". Latin American Research Review 31, n.º 1 (1996): 105–12. http://dx.doi.org/10.1017/s0023879100017763.

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The region most often associated with Guatemalan history and culture is the western highlands, known locally as Los Altos. Only thirty miles from the hot Pacific coast, the highlands are located where the sierra rises rapidly to an altitude of three thousand meters, an area of painful beauty captured in Jean-Marie Simon's telling phrase, “eternal spring, eternal tyranny.” Amidst volcanoes, lakes, and cloud-covered mountains, Guatemalans struggle to rebuild civil society in the wake of what may have been the worst repression in the hemisphere, eking out a living by farming exhausted corn plots. The majority of Guatemala's twenty-three ethnic groups reside in these western highlands, where anthropologists have catalogued and attempted to interpret Mayan culture. Here also historians of nineteenth-century Guatemala have constructed a national history outlining the commercialization of land and coercion of labor that accompanied the growth of the Guatemalan coffee industry.

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BROCKETT, CHARLES D. "US Labour and Management Fight It Out in Post-1954 Guatemala". Journal of Latin American Studies 42, n.º 3 (agosto de 2010): 517–49. http://dx.doi.org/10.1017/s0022216x10000908.

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AbstractThe differing perspectives and actions of US government, business and labour towards the Guatemalan government and Guatemalan trade unionists themselves in the half-decade or so following the overthrow of the Arbenz administration in 1954 are the focus of this study. Few areas were more important to the US project for Guatemala following the Castillo Armas invasion than helping the Guatemalans to create a ‘free’ and ‘democratic’ labour movement – and few areas would prove more frustrating. Part of the problem was the intransigent stance of Guatemalan elites. An additional challenge was strong opposition from the major US-based companies operating in Guatemala, most notably the United Fruit Company and its affiliates. This work contests interpretations that regard US policy towards countries like Guatemala at the time as simply beholden to business interests or as seeking domination. Rather, as Washington's interest in the transition diminished, officials in the US embassy and representatives of US labour in Guatemala were left isolated, unable to fulfil their vision for a democratic labour movement in the teeth of such opposition.

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Salvador i Almela, Marta y Núria Abellan Calvet. "Las tejedoras mayas de Guatemala: un proceso activo para la salvaguardia de su patrimonio cultural inmaterial". Tourism and Heritage Journal 2 (5 de octubre de 2020): 93–109. http://dx.doi.org/10.1344/thj.2020.2.7.

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Currently, many are the phenomena that occur around intangible cultural heritage (ICH), related to its politics and legacy. With a critical analysis perspective, this article aims to describe the processes of patrimonialisation, commodification, and touristification of ICH, especially of the Guatemalan Mayan fabrics. The ongoing movement of Guatemalan weavers to protect and vindicate the cultural value of this art brings to light the role of different actors that intervene in intangible cultural heritage and, of greater relevance, indigenous communities. The following analysis framework on the diverse conceptualisations of heritage, authenticity, commodification and touristification allows for a deeper understanding of the Mayan weavers’ situation. The methodology used in this article consists on a case study, through which the following main conclusions arise: the lack of protection of ICH of this case study given the complex definitions and categorisations; the need to identify the consequences of commodification and touristification of ancestral tapestries, highlighting the importance of tourism management from the communities; and, finally, the key role of women as transmitters and protectors of ICH, who have headed a process of movement and empowerment.

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Keller, Sarah. "Continuous Weave: Feminist Experimental Filmmaking Genealogies". Camera Obscura: Feminism, Culture, and Media Studies 36, n.º 3 (1 de diciembre de 2021): 89–103. http://dx.doi.org/10.1215/02705346-9349385.

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Abstract In the year before her death in 2019, Barbara Hammer gave footage from four incomplete projects as well as funds she had procured from the Wexner Center for the Arts to four fellow filmmakers to use as they wished. Her footage of a Guatemalan marketplace and women weaving was given to Deborah Stratman, whose film Vever (for Barbara) (US, 2019) combines the work of two of her artistic predecessors, Hammer and Maya Deren. Making use of the footage Hammer shot in 1975 as well as passages, images, and sound from Deren's work, Stratman creates a film that underlines several tendencies of feminist experimental art and continues the legacy of all three women's art. Cooperative, collaborative, and productively fragmented, it honors the creative lineage of which it is a part.

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Kirkpatrick, Michael D. "Consumer Culture in Guatemala City during the ‘Season of Luis Mazzantini’, 1905: The Political Economy of Working-Class Consumption". Journal of Latin American Studies 52, n.º 4 (13 de agosto de 2020): 735–58. http://dx.doi.org/10.1017/s0022216x2000067x.

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AbstractIn 1905, world-renowned bullfighter Luis Mazzantini arrived in Guatemala City for a number of corridas. Despite the excitement of the urban elite, the matador's fights were poorly attended by the working class due to high ticket prices. This article uses the ‘Mazzantini Season’ as a case study of working-class consumer culture in Guatemala City to trace shifts in Guatemalan political economy through the 1890s and early 1900s, analysing the constraints on popular consumerism such as price inflation, currency deflation, food shortages and other factors affecting working-class urban Guatemalans. It also demonstrates the manner in which responses by the state and coffee planters to economic crises to protect elite interests fundamentally undermined the ability of working-class residents of Guatemala City to participate in consumer culture.

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Harris, Jonathan. "An English Utilitarian Looks at Spanish-American Independence: Jeremy Bentham’s Rid Yourselves of Ultramaria". Americas 53, n.º 2 (octubre de 1996): 217–33. http://dx.doi.org/10.2307/1007617.

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On August 31 1832, when news arrived of the death of the English utilitarian philosopher and jurisconsult, Jeremy Bentham, the Guatemalan Statesman José del Valle introduced a resolution to the congress of the Central American Republic requesting all its members to wear mourning as a mark of respect. He also took the opportunity to bestow fulsome praise on Bentham, not only as the sage who had taught the art of legislation and government, but also as the defender of Spanish-American independence.Few would dispute the first claim. Bentham’s work on the science of legislation, Traités de législation, had been translated into Spanish and was widely read throughout Spanish America. Francisco Santander was said to have always had a copy open on his desk and it was adopted as a basic text for study at University level in Buenos Aires and Santiago. Many of Bentham’s other works enjoyed similar esteem and his opinions on what constituted good government were constantly cited and debated in the assemblies of the new republics.

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10

Becklake, Sarah. "The Role of NGOs in Touristic Securitization: The Case of La Antigua Guatemala". Space and Culture 23, n.º 1 (6 de septiembre de 2019): 34–47. http://dx.doi.org/10.1177/1206331219871888.

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This article focuses on the role of nonprofit, nongovernmental, international development organizations (NGOs) in touristic securitization, the practice of securing tourists to sustain tourism. Especially in the Global South, NGOs are incorporating tourism into their operations/funding strategies and, thus, becoming touristic securitization stakeholders and actors. Through focusing on Western NGOs in and around Guatemala’s main tourism destination, La Antigua Guatemala, this article investigates how NGOs rely on, contribute to, and/or engage in touristic securitization. While the article demonstrates that NGOs help make Western tourists feel safe enough to travel to Guatemala, as well as help to keep them from harm while visiting, it also shows how touristic securitization is informed by and informing of intersecting inequalities and (re)producing human insecurities, especially for poor, often indigenous, Guatemalans, the very people NGOs aim to help. The article argues that touristic securitization is securing different worlds of (in)security.

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11

Rosenthal, Alan y Pamela Yates. ""When the Mountains Tremble": An Interview with Pamela Yates". Film Quarterly 39, n.º 1 (1985): 2–10. http://dx.doi.org/10.2307/1212275.

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12

Cutipa-Zorn, Gavriel. "Israel, Guatemala, and the agricultural roots of an authoritarian internationalism". Cultural Dynamics 31, n.º 4 (20 de septiembre de 2019): 350–64. http://dx.doi.org/10.1177/0921374019860941.

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On Christmas Eve 2017, less than a month after President Donald Trump unilaterally announced his decision to move the US Embassy in Israel from Tel Aviv to Jerusalem, Guatemala announced that it would become the second country in the world to make the same move. This article locates the historical background to the recent embassy move in the building of model villages throughout Guatemala during the height of the Guatemalan Civil War. Throughout the early 1980s, Israeli agricultural and military advisors helped to militarize the Guatemalan highlands by training Guatemalan police and military to construct plantation-style model villages. Employing the language of rural development, these model villages became a core counterinsurgent tactic for former General Efrain Rios Montt’s infamous “scorched earth” policy. The article concludes by discussing how we practically cross our own mental barricades to refocus Palestine/Latinx solidarity movements toward agriculture. What possibilities are opened up when we stand from our grounded solidarities and commit to refuse exceptionalist narratives and single-issue organizing, particularly in our shared commitments to more effectively combat the ongoing practices of war-making and imperial violence?

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13

Burnett, Virginia Garrard. "Protestantism in Rural Guatemala, 1872–1954". Latin American Research Review 24, n.º 2 (1989): 127–42. http://dx.doi.org/10.1017/s002387910002286x.

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For eighteen months, between March 1982 and August 1983, Guatemala was ruled by a born-again Christian, General Efrain Ríos Montt. He drew world attention to Guatemala because of his brutally effective suppression of the nation's guerrilla movement and his idiosyncratic style of rule but above all, because of his religion. The idea that a Protestant could serve as the chief of state in a country as staunchly Catholic as Guatemala struck many observers as an anomaly. Closer examination reveals, however, that it was not anomalous for a Protestant to be president of Guatemala. By 1982 nearly 30 percent of the Guatemalan population were Protestants, the result of a quiet wave of conversion that started during the nineteenth century and has accelerated dramatically in the last three decades. The idea that President Ríos Montt's religion would influence his entire administration was even less surprising, for Protestantism has been wed to politics in Guatemala ever since it first arrived in the country. The purpose of this research report is to examine the development of patterns in the relationship between the Guatemalan state and Protestantism as they evolved during the formative years between 1872 and 1954 and to explore the effects of this relationship on Protestant conversion.

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14

Lee, K., A. Velarde, K. D. Najera, L. Sobrevilla, E. Palacios, H. A. Gay, E. Laugeman et al. "Initial Clinical Experience With a State-of-the-Art Linear Accelerator for Radiotherapy in a Low-Resource Setting: The First 35 Patients Treated Via a Guatemalan-American Partnership". International Journal of Radiation Oncology*Biology*Physics 108, n.º 3 (noviembre de 2020): e427-e428. http://dx.doi.org/10.1016/j.ijrobp.2020.07.2505.

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Manz, Beatriz. "War in Guatemala and Exile in Florida: Unfinished Conquest: The Guatemalan Tragedy . Victor Perera. ; Maya in Exile: Guatemalans in Florida . Allan F. Burns." American Anthropologist 96, n.º 4 (diciembre de 1994): 966–68. http://dx.doi.org/10.1525/aa.1994.96.4.02a00170.

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HANDY, JIM. "Chicken Thieves, Witches, and Judges: Vigilante Justice and Customary Law in Guatemala". Journal of Latin American Studies 36, n.º 3 (agosto de 2004): 533–61. http://dx.doi.org/10.1017/s0022216x04007783.

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This article explores the reasons for the spread of vigilante justice (linchamientos) in contemporary Guatemala. It investigates three specific linchamientos and suggests that the roots of such vigilante justice lie in a collapsing peasant economy, insecurity of all sorts, and an unravelling of the social fabric in rural communities through the militarisation of rural Guatemala.The article also argues that linchamientos are caused partly by a conflict over the attempts by the Guatemalan state to impose a certain type of order in rural Guatemala. It discusses the literature on customary law, in Guatemala and in various other locales around the world, and suggests that attempts to impose a state sanctioned legal system without adequate provision for customary law has helped contribute to a perception that the legal system is illegitimate, not just incompetent.

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Poelker, Katelyn E. y Judith L. Gibbons. "The Development of Gratitude in Guatemalan Children and Adolescents". Cross-Cultural Research 52, n.º 1 (19 de octubre de 2017): 44–57. http://dx.doi.org/10.1177/1069397117736518.

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Expressing gratitude is central to the lives of Guatemalan youth. Despite limited empirical evidence on gratitude in Guatemala, anecdotal reports and cultural values point to its importance, providing a rich cultural context to continue Baumgarten-Tramer’s work. We have situated the current sample of 104 Guatemalan youth ( M = 10.85, SD = 2.28, 53.8% girls) as autonomous and related using Kağıtçıbaşı’s framework, given their relatively advantaged socioeconomic status and the cultural importance of family. Participants’ responses to the Wishes and Gratitude Scale and the Imaginary Windfall resource distribution activity revealed that older children were more likely than younger children to express connective gratitude. Regardless of age, expressions of verbal gratitude were frequent, while concrete gratitude was extremely rare. Older participants were more likely to spend their hypothetical resources saving for the future; younger children’s resources were often allocated to buying gifts for others. These findings reflect both participants’ cultural and developmental contexts.

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Gleijeses, Piero. "The Agrarian Reform of Jacobo Arbenz". Journal of Latin American Studies 21, n.º 3 (octubre de 1989): 453–80. http://dx.doi.org/10.1017/s0022216x00018514.

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The cry for land is, without any doubt, the loudest, the most dramatic and the most desperate sound in Guatemala.’ So wrote the Guatemalan bishops in 1988. In their country's long history, the bishops stated, only one president – Jacobo Arbenz – had addressed the issue of land reform.1 Inaugurated in 1951, Arbenz presided over the most successful agrarian reform in the history of Central America. The reports of the US embassy bear testimony to the fact that within eighteen months land was distributed to 100,000 peasant families, amid little violence and without adversely affecting production.2 Praise for initiating the reform does not belong, however, solely to Arbenz. As his wife observed, ‘Alone, he could not have done it’. Praise should also be given to the Communist party of Guatemala, whose leaders were Arbenz's closest personal and political friends.3

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Little-Siebold, Todd. "The Valenzuela Collection in the Biblioteca Nacional de Guatemala". Latin American Research Review 29, n.º 3 (1994): 143–52. http://dx.doi.org/10.1017/s0023879100035573.

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The principal facts that direct the historic life of a country lie in the rulers who have served during different political eras. One can be sure that they are the protagonists of history because each of them creates with his or her actions chapters that will be recounted in many volumes through the years.Gilberto Valenzuela GonzálezWhile many researchers who have worked in Guatemala in the past decade would take issue with the perspective on the past reflected in Gilberto Valenzuela's statement, few would deny the importance of the collection of documents he began. In an era when history was the history of kings and battles, presidents and laws, one family's tradition of collecting any and all documents on Guatemala gave rise to a remarkable collection. The Sección Valenzuela of the Biblioteca Nacional de Guatemala offers today the basis for an in-depth reconstruction of Guatemalan history during the last century and a half.

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Eberl, Markus y Santiago Cho Coc. "Moderne Q’eqchi’-Maya-Identität und der antike Maya-Ort Tamarindito in Guatemala". Anthropos 114, n.º 1 (2019): 19–32. http://dx.doi.org/10.5771/0257-9774-2019-1-19.

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Guatemala’s Q’eqchi’-Maya employ the past to construct their identity. In modern states, leaders like Mussolini or Hitler appropriated the past to shape national identities. Unlike these top-down approaches, the Q’eqchi’ offer a bottom-up perspective. In the Guatemalan highlands, Q’eqchi’ ritual practices involve the tzuul taq’a’s, supernatural beings linked to mountains and owners of the land. Recently many Q’eqchi’ migrated into the tropical lowlands and settled among Classic Maya ruins. Through questionnaires and interviews we reconstruct the complex ways in which Q’eqchi’ transfer the tzuul taq’a’ to the lowlands and appropriate their new surroundings both ideologically and physically.

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Woodfill, Brent. "THE CENTRAL ROLE OF CAVE ARCHAEOLOGY IN THE RECONSTRUCTION OF CLASSIC MAYA CULTURE HISTORY AND HIGHLAND-LOWLAND INTERACTION". Ancient Mesoamerica 22, n.º 2 (2011): 213–27. http://dx.doi.org/10.1017/s0956536111000307.

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AbstractThe unexpected discovery of an elaborate stone coffer with lowland-style carved images and early Maya inscriptions in a cave in the northern Guatemalan highlands has great implications for our understanding of highland-lowland interaction. However, this discovery proved to be only the “tip of the iceberg” in terms of the importance of subterranean evidence in this region. Investigations in caves in central Guatemala over the past decade have been a central part of the regional investigations, often directing subsequent reconnaissance, settlement surveys, and site excavations. Indeed, the early history of the region and the trade route passing through it has largely been reconstructed from evidence in cave shrines along the mountain valley routes from Kaminaljuyu and the Valley of Guatemala to lowland Maya sites. This article reviews this evidence, which also demonstrates how cave assemblages can be used not merely to study ancient ritual, but to examine broad problems in culture history and critical elements in the study of elite power, ceramic production, settlement patterns, interregional trade, and ancient economy.

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DAVIS, JASON. "¿Educación o desintegración? Parental Migration, Remittances and Left-behind Children's Education in Western Guatemala". Journal of Latin American Studies 48, n.º 3 (10 de febrero de 2016): 565–90. http://dx.doi.org/10.1017/s0022216x1600002x.

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AbstractMany Guatemalan parents migrate to the United States with the intention of returning earned income to improve the human capital prospects of their left-behind children. This laudable goal is achieved by many – arguably benefiting girls more than boys. However, negative international migration externalities including migration failure, familial abandonment, psychosocial harms and a culture of migration that disproportionally limits the educational prospects of boys need to be considered. Based on qualitative field interviews in western Guatemala with parents and educators, this article presents a nuanced view of economic migration and left-behind children's education, capturing both its remittance-related benefits and parental absence harms.

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Holland, Max. "Private Sources of U.S. Foreign Policy: William Pawley and the 1954 Coup d'État in Guatemala". Journal of Cold War Studies 7, n.º 4 (octubre de 2005): 36–73. http://dx.doi.org/10.1162/1520397055012442.

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As a wealthy American businessman and former ambassador, William Pawley was a key actor in PBSUCCESS, the covert operation that brought down the government of Jacobo Arbenz Guzmán in Guatemala in 1954.The anti-Arbenz rebels, led by Colonel Carlos Castillo Armas, could not have defeated the Guatemalan army on their own. The key to a successful coup was getting the army to act on their behalf, and in this regard, control of the air was vital. Pawley, owing to his knowledge of Latin America and experience in aviation, played a central role in ensuring that the rebels enjoyed air superiority during their move against the president. At a more abstract level, Pawley exempli fied the role non-governmental actors played in the formulation and implementation of U.S. foreign policy during the Cold War. The “state-private network,” as it has been dubbed, remains a rich vein for scholarly investigation.

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Jurosz, Gabriela. "Anthropology of Art. Indigenous Concepts in Contemporary Art in Guatemala". Anthropos 109, n.º 1 (2014): 206–17. http://dx.doi.org/10.5771/0257-9774-2014-1-206.

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Gonzalez, Anita. "Mambo and the Maya". Dance Research Journal 36, n.º 1 (2004): 131–45. http://dx.doi.org/10.1017/s0149767700007609.

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This essay is a descriptive analysis of a 2000 encounter with Mayan “mambo” dancing in a mountain community, an encounter that challenges assumptions about prevalent notions of exoticism, identity, and cultural authenticity. Traveling in Guatemala with a group of international scholars, I witnessed a public performance of the transnational mambo by costumed Guatemalans that was not mambo, not Mayan, and not social. Male performers, in celebration of Corpus Christi, dressed as Disney-style costume characters and executed routines to merengue music while nondancing participants watched the spectacle. This contradictory display of dancing encouraged me to reflect on the impact of popular social dance and to examine the complicated meanings communicated by performers who incorporate body-based art into indigenous social and economic paradigms. The performers' unique interpretation of mambo dance within the context of a public Corpus Christi festival underscored discrepancies between institutional perceptions of the mambo and the popular reuse of dance motifs. At the same time, the performance, which used clowning as a mechanism to engage the audience, inverted the solemnity of the religious feast day.

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Borgstede, Greg. "SOCIAL MEMORY AND SACRED SITES IN THE WESTERN MAYA HIGHLANDS: EXAMPLES FROM JACALTENANGO, GUATEMALA". Ancient Mesoamerica 21, n.º 2 (2010): 385–92. http://dx.doi.org/10.1017/s0956536110000222.

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AbstractThis paper utilizes anthropological and sociological approaches to social memory to analyze the position and relevance of sacred sites among the Jakaltek Maya of the western highlands of Guatemala. Based on archaeological investigations and oral history, the connection between the past and present is analyzed in terms of collective memory, underscoring the importance of specific places and landscape in remembering as well as in reinforcing Jakaltek identity and history. Three distinct sacred sites are discussed, including their archaeological evidence; position (or lack of) in histories; disposition/creation as sacred site; and ties to the community's social memory. Sacred sites and social memory are viewed as a key component of indigenous activism and identity politics as well as an integral aspect to understanding the social context of archaeology in the Guatemalan Maya Highlands.

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Sekkarie, Ahlia, Siran He, Jean Welsh, Usha Ramakrishnan, Miriam Vos y Aryeh Stein. "Prevalence of NAFLD in Guatemala Following Exposure to a Protein-Energy Nutrition Intervention in Early Life". Current Developments in Nutrition 4, Supplement_2 (29 de mayo de 2020): 1075. http://dx.doi.org/10.1093/cdn/nzaa054_147.

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Abstract Objectives The global prevalence of non-alcoholic fatty liver disease (NAFLD) has risen to 25%, with Hispanic populations among those at greatest risk. We describe the prevalence of NAFLD in a cohort of Guatemalan adults and examine whether exposure to a protein-energy supplement from conception to age two years is associated with lower prevalence of NAFLD. Methods From 1969 to 1977, four villages in Guatemala were cluster-randomized to receive a protein-energy supplement (Atole) or a no-protein, low-energy beverage (Fresco). We conducted a follow-up of participants in the original study from 2015 to 2017. We assessed blood samples (n = 1093; 61.1% women; aged 37 to 53 years) for alanine aminotransferase (ALT) and aspartate aminotransferase (AST) and estimated NAFLD prevalence using the liver fat score (calculated using fasting insulin, fasting AST, the AST/ALT ratio, and presence of metabolic syndrome and type 2 diabetes). We used generalized linear and logistic models, pooled and stratified by sex, to estimate the difference-in-difference effect of Atole from conception to age two years on NAFLD. Results Median ALT and AST were 19.7 U/L (interquartile range, IQR: 14.1, 27.4) and 26.0 U/L (IQR: 21.4, 32.8), respectively. The median NAFLD liver fat score was 0.2 (IQR: −1.2, 1.6) in women and −1.2 (IQR: −2.2, 0.5) in men (P < 0.0001). The prevalence of NAFLD was 67.4% among women and 39.5% among men (P < 0.0001). The association between Atole exposure from conception to age 2 y and NAFLD prevalence was not significant (OR: 0.90, 95% CI: 0.50 to 1.63). Conclusions These findings suggest that the prevalence of NAFLD among Guatemalan adults far exceeds the global average. We did not find a significant association between protein-energy supplementation in early life and later NAFLD. There is a need for further studies on the causes and onset of NAFLD throughout the life course. Funding Sources Funding for this study was provided by the National Institutes of Health.

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Gibbons, Judith L., Maria Lynn, Deborah A. Stiles, Eneldina Jerez de Berducido, Randy Richter, Karen Walker y Deane Wiley. "Guatemalan, Filipino, and U.S. Adolescents' Images of Women as Office Workers and Homemakers". Psychology of Women Quarterly 17, n.º 4 (diciembre de 1993): 373–88. http://dx.doi.org/10.1111/j.1471-6402.1993.tb00651.x.

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Although adolescents of different countries often draw pictures of the ideal woman cooking or working in an office, the meaning of the images may vary cross-culturally. In the present study, 88 adolescents from the Philippines, the U.S.A., and Guatemala interpreted drawings by their same-nationality peers. Interpreters from all three countries described the woman working in an office as hardworking and the woman cooking as a mother cooking for her family. In addition, Filipino adolescents wrote themes of contentment and organization, Guatemalan adolescents wrote themes of betterment, family, and hope, and U.S.A. adolescents wrote themes of contentment and niceness. Similar images of women's roles may have different meanings for adolescents of different cultures, and the use of emic approaches can provide psychological researchers with increased understanding of complex social phenomena.

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O'Neill, Kevin Lewis. "Home Security: Drug Rehabilitation Centres, the Devil and Domesticity in Guatemala City". Journal of Latin American Studies 52, n.º 4 (15 de julio de 2020): 785–804. http://dx.doi.org/10.1017/s0022216x20000656.

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AbstractPentecostal drug rehabilitation centres in Guatemala City are informal responses to drug use, with these all-male institutions attempting to save drug users from what some Christians call ‘the devil’. Of ethnographic interest is that the mothers, sisters and wives not only pay for the capture and captivity of their loved ones but also volunteer their labour to support these centres. This article, in response, assesses not only the Christian impulse to domesticate sinners but also the extent to which a cult of domesticity organises Guatemala's war on drugs.

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Vásquez, William F. y Alok K. Bohara. "Household Shocks, Child Labor, and Child Schooling: Evidence from Guatemala". Latin American Research Review 45, n.º 3 (2010): 165–86. http://dx.doi.org/10.1017/s0023879100011158.

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AbstractUsing data from the National Survey of Standards of Living conducted in Guatemala in 2000, this article tests the hypothesis that Guatemalan households use child labor and reduce child schooling to cope with household shocks. First, the authors use factor analysis to estimate the latent household propensity to natural disasters and socioeconomic shocks. Then, they estimate bivariate probit models to identify the determinants of child labor and schooling, including household propensity to natural disasters and socioeconomic shocks. Results suggest that households use child labor to cope with natural disasters and socioeconomic shocks. In contrast, the authors found no evidence that suggests that households reduce child schooling to cope with shocks. Findings also indicate that poor households are more likely to use child labor and schooling reduction as strategies to cope with socioeconomic shocks.

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Watanabe, John M. "Silence and Solidarity across a Watershed of War: The Heritage of U.S. Complicity in Guatemala:A Finger in the Wound: Body Politics in Quincentennial Guatemala.;Rigoberta Menchu and tile Story of All Poor Guatemalans." American Anthropologist 104, n.º 1 (marzo de 2002): 330–34. http://dx.doi.org/10.1525/aa.2002.104.1.330.

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Knowlton, Autumn. "Q’eqchi’ Mayas and the Myth of “Postconflict” Guatemala". Latin American Perspectives 44, n.º 4 (12 de mayo de 2016): 139–51. http://dx.doi.org/10.1177/0094582x16650179.

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While Guatemala has commonly been referred to as a “postconflict” setting since the end of the armed conflict of 1960–1996, Guatemalans today experience a new violence that has been described as a symptom of the changes brought about by neoliberal reforms. Q’eqchi’ Mayas’ reports of violent evictions, murders, rapes, and threats of violence point to fissures in the government’s “postconflict” discourse. The state’s counterinsurgency violence has been transformed into a kind of state-supported violence in which government institutions act at the behest of agribusinesses and mining companies to evict Q’eqchi’ from their traditional territories. The resolution of land ownership disputes between communities, the state, and corporations is central to Q’eqchi’ political imaginaries. Guatemala suele ser catalogada como una sociedad de posconflicto desde el cese del conflicto armado de 1960-1996, pero actualmente los guatemaltecos sufren un nuevo tipo de violencia que ha sido descrita como un síntoma de los cambios causados por las reformas neoliberales. Las denuncias de los Mayas Q’eqchi’ sobre desalojos violentos, asesinatos, violaciones y amenazas de violencia dejan al descubierto las grietas en el discurso de “posconflicto” del gobierno. La violencia de la contrainsurgencia del estado se ha transformado en un tipo de violencia sancionada por las autoridades por medio de la cual las instituciones estatales actúan a instancias de la agroindustria y las compañías mineras para desalojar a los Q’eqchi’ de sus territorios ancestrales. La resolución de las disputas por la propiedad de la tierra entre las comunidades indígenas, el estado y las corporaciones es esencial para el imaginario político Q’eqchi’.

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Hutson, Scott R. "The Art of Becoming: The Graffiti of Tikal, Guatemala". Latin American Antiquity 22, n.º 4 (diciembre de 2011): 403–26. http://dx.doi.org/10.7183/1045-6635.22.4.403.

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AbstractIn their 1995 Latin American Antiquity article, Haviland and Haviland argued that the people who produced much of the graffiti of Tikal were depicting visions from altered states of consciousness. In this paper, I argue that there is room for alternative interpretations. Comparison with children"s drawings from across the world suggests that children or people without training in Maya representational conventions authored a portion of the graffiti. Though this portion may be small, the possibility that children were involved provides a rare opportunity to discuss the experience of childhood. I argue that the content of the graffiti and the inter-subjective context of its production reveal several processes of becoming. Among other things, the graffiti permit an account of how children learn: legitimate participation in a community of people with varied levels of experience. This relational understanding of graffiti production also provides grounds for considering innovation and transformation in the medium of expression. Finally, I argue that the act of representation gives young people a form of mastery over the themes they portray. This helps them to accommodate confusing or difficult relations in their lives and to harmonize with their world in such a way that makes them culturally intelligible subjects.

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O’Neill, Kevin Lewis. "On the Importance of Wolves". Cultural Anthropology 33, n.º 3 (21 de agosto de 2018): 499–520. http://dx.doi.org/10.14506/ca33.3.09.

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What would it mean for pastoralism to be a matter of wolves rather than sheep? Across Guatemala City, Pentecostal drug rehabilitation centers provide one possible answer. These are onetime factories and apartment buildings that have been renovated for rehabilitation with razor wire and steel bars. Largely unregulated, these centers keep pace with Guatemala’s growing rapprochement with illicit drugs by holding drug users (often against their will) for months, sometimes for years. They also warehouse the mentally ill, whom the faithful call wolves (lobos). While Pentecostals understand these wolves as incapable of governing themselves, a mix of faith and pharmaceuticals has made this otherwise surplus population central to the management of populations. Providing a provocative counterexample to celebrated ethnographies that tell terrible tales of societies that let die rather than make live, this essay details how and to what effect pastors actively acquire rather than abandon these so-called wolves.

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Posocco, Silvia. "Ethnography and Incommensurability in the Aftermath of Insurgency". Cultural Dynamics 23, n.º 1 (marzo de 2011): 57–71. http://dx.doi.org/10.1177/0921374011403354.

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Does ethnography in some way enact and perform what it names? If one foregrounds this performative dimension, what exactly does ethnography in the aftermath of insurgency do? The article explores these questions as they emerge in the context of ethnography in the aftermath of insurgency ( insurgencia) in Guatemala, and in relation to debates in social and cultural theory. It is argued that ethnography activates—and is responsive to—performative modes of subjectification and desubjectification discussed, inter alia, with reference to notions of ‘the archive’ and ‘testimony’. The article shows that ethnography in the aftermath of insurgency conjures up insurrectionary modalities of action. It establishes realignments and relations, enacts substitutions, and arouses modes of cross-identification between subjects, directly referencing how the insurgency was sustained during the Guatemalan conflict. However, rather than crystallizing or stabilizing an account of the insurgency, ethnography deals specifically with incommensurability and the slips— or gaps—that result from oscillations between representation—as in the multiply populated archive that holds the voices of many speaking subjects—and non-representation—as in the indexical domain of the subjectless archive that is all that there is that can speak.

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Krogstad, Allison D. "The cohesive and revitalizing nature of Maya dance, art, and oral history". Regions and Cohesion 4, n.º 1 (1 de marzo de 2014): 92–109. http://dx.doi.org/10.3167/reco.2014.040106.

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Rumam Chamalkan (Nietos de los Kaqchikeles, Grandchildren of the Kaqchikel) is a folkloric dance-drama group from San Jorge La Laguna, Guatemala. Like other Maya initiatives that have come out of the postwar years in Guatemala, this group strives to preserve and maintain the traditions, memory, and identity of the Maya by retelling the stories of their elders and bringing their heritage to new generations and to the world. They endeavor to unite their people around common images and symbols, binding them together, and strengthening their social connectivity. Efforts of the Maya in regard to artistic, literary, and other creative expressions of heritage as well as forays into the political, economic, cultural, linguistic, and environmental systems of the country and world have begun, collectively and cohesively, to make a dent in the wall of inequality, repression, and discrimination that the world has built around the Maya.

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37

Palmer, Steven. "Getting to Know the Unknown Soldier: Official Nationalism in Liberal Costa Rica, 1880–1900". Journal of Latin American Studies 25, n.º 1 (febrero de 1993): 45–72. http://dx.doi.org/10.1017/s0022216x00000365.

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On 28 February 1885 Guatemala's Liberal dictator, Justo Rufino Barrios, declared the Union of Central America, and made it plain that this would be achieved through force of arms if the four other Central American Republics did not consent to his decree. On 5 and 6 March, as Costa Rica's Liberal state began to plan a popular mobilisation against the Guatemalan threat, an article appeared in the pages of El Diario de Costa Rica, written by a resident Honduran man of letters, Alvaro Contreras. It was called ‘Un héroe annómino’. Curiously, though, this hero is not anonymous at all. The article soon reveals that his name is Juan Santamaría, a humble footsoldier who, during the Battle of Rivas in 1856, had volunteered to burn down the Mesón de Guerra from where William Walker's filibusters were decimating Costa Rican troops with rifle fire. The attempt was successful, but Santamaría sacrificed his life in the process. The invention of Costa Rica's ‘almost unknown soldier’ had begun.

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Torres, M. Gabriela. "Art and Labor in the Framing of Guatemala's Dead". Anthropology of Work Review 35, n.º 1 (9 de junio de 2014): 14–24. http://dx.doi.org/10.1111/awr.12027.

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Freitas, Artur Correia de. "O crime como obra de arte: Aníbal López, realismo traumático e crítica institucional (2000-2012)". Topoi (Rio de Janeiro) 24, n.º 52 (enero de 2023): 131–51. http://dx.doi.org/10.1590/2237-101x02405206.

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RESUMO Este artigo analisa a relação entre criminalidade e arte contemporânea a partir do realismo traumático mobilizado na obra do artista visual guatemalteco Aníbal López durante os anos 2000. Para tanto, considera-se a ideia-limite do “crime como obra de arte” como um dos modos de elaboração poética do trauma na cultura contemporânea. A hipótese de fundo consiste em ressaltar a dimensão institucional dessa elaboração, ali incluída a crítica aos sistemas de produção e circulação da arte. Como se verá, parte da potência discursiva das obras de Aníbal López advém do choque deliberado entre dois contextos díspares: de um lado, o ambiente traumático de violência, criminalidade e pobreza da Guatemala dos anos 1990 e 2000; de outro, o contexto institucional do mundo da arte contemporânea globalizada, com seus ritos sofisticados, sua fauna exótica e culta, seus lugares próprios de exposição e legitimação.

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40

Moholy-Nagy, Hattula. "Mexican Obsidian at Tikal, Guatemala". Latin American Antiquity 10, n.º 3 (septiembre de 1999): 300–313. http://dx.doi.org/10.2307/972032.

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More than 1,200 artifacts from Tikal provide new information about the presence of Mexican obsidian in the Maya Lowlands and Teotihuacan"s possible role in its transmission. In addition to the source of green obsidian near Pachuca, six other Mexican sources were identified in the Tikal sample. These artifacts date from the early Late Preclassic into the Early Postclassic periods. Over 96 percent are prismatic blades and thin bifaces, whose recovery contexts, spatial distributions, and signs of use-wear indicate they were predominantly utilitarian and domestic artifacts used by all social groups. They were commodities that were transported over Highland-Lowland long-distance exchange networks of considerable time depth. This long-standing, interregional exchange of goods is essentially different from the relatively brief adoption and integration during the Early Classic period of objects, art styles, and behavior of Teotihuacan origin. Obsidian sequins and eccentrics of Teotihuacan style were material components of this latter phenomenon. Their forms and recovery contexts suggest use in rituals borrowed from Teotihuacan, but by lesser elites or wealthy commoners rather than by Tikal"s rulers.

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41

Riddering, Laura. "The art of development: economic and cultural development through art in San Juan la Laguna, Guatemala". Journal of Tourism and Cultural Change 16, n.º 2 (25 de julio de 2016): 123–37. http://dx.doi.org/10.1080/14766825.2016.1211662.

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42

Daniel, Mayra C., Teresa Wasonga y Ximena Burgin. "Transforming an Educational Community in Guatemala Using the Plan Do Study Act Cycle". GIST – Education and Learning Research Journal 23 (17 de diciembre de 2021): 151–68. http://dx.doi.org/10.26817/16925777.1053.

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This case study with educators from a school in an urban low socioeconomic neighborhood near Guatemala City, Guatemala, explored the effectiveness of the Plan, Do, Study, Act cycle (PDSA) to guide teachers’ professional development at a Pre-K-K public school (Langley, 2009). This three-year study focused on developing teacher leaders and researchers through self-reflective accountability. Findings documented institutional problems requiring immediate and long-term attention and ways to involve families in extending literacy instruction at school to the home front. Study results highlight the need for effective and empowering literacy methods to be used in Guatemala and suggest the country’s teachers wish to support students’ critical thinking and create democratic classrooms.

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43

Cáceres Trujillo, Jorge Enrique. "Aplicación plástica art nouveau en la arquitectura de la Ciudad de Guatemala". REVISTARQUIS 11, n.º 1 (21 de diciembre de 2021): 16–44. http://dx.doi.org/10.15517/ra.v11i1.46064.

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Las expresiones plásticas art nouveau en la arquitectura generada después de los terremotos de 1917 y 1918 en la Ciudad de Guatemala permiten reconocer los significados intrínsecos y sus connotaciones. Al revisar bibliografía y hemerografía de finales del siglo XIX e inicios del XX, se observan los elementos que influyeron y conllevaron a implementar estas corrientes. Uno de los objetivos de este artículo es determinar el momento en que se empiezan a manifestar y observar sus principales características. Para ello, es necesario reconocer y documentar diversos factores que interactúan en la arquitectura, ya sean políticos, sociales, económicos y culturales. En virtud de ello, se hicieron visitas de campo, particularmente a viviendas sobre la 5ª, 6ª y 7ª avenida del Centro Histórico, revisiones hemerográficas, bibliográficas y de archivo, para poder hilvanar detalles, datos y elementos que permitanla comprensión articulada del fenómeno arquitectónico-artístico. Se reconoció que el conocimiento y expresiones art nouveau existieron desde finales del siglo XIX, especialmente en textos o tipografías. Sin embargo, no se habían aplicado a la arquitectura hasta después de los terremotos de 1917-1918. Dicha situación, dentro de varios factores, responderá a un fenómeno sociopolítico común en Latinoamérica: las dictaduras. Dentro de las expresiones documentadas, florales, vegetales, antropomorfas o zoomorfas, hay una prevalencia de aplicación en torno a los vanos de edificios como también en los pisos. Existen realidades explícitas que connotan una intencionalidad dada, entre ellas, marcar la fecha o el tiempo deeste movimiento. Al final, esta arquitectura confluyó en el primer centenario de la “independencia” (1921) y permite cuestionar sus expresiones y tendencias, evaluando cambios o continuidades, además de su conservación y gestión al 2021.

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Duvall, Tracy. "The Maya Diaspora: Guatemalan Roots, New American Lives:The Maya Diaspora: Guatemalan Roots, New American Lives." American Anthropologist 104, n.º 2 (junio de 2002): 685–86. http://dx.doi.org/10.1525/aa.2002.104.2.685.

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Khokhriakova, Sandra А. y Аmina I. Fakhri. "ON ELEMENTS OF OLMEC ICONOGRAPHY IN ROCK ART SITES IN MEXICO AND GUATEMALA". Journal of historical philological and cultural studies 3, n.º 57 (septiembre de 2017): 283–97. http://dx.doi.org/10.18503/1992-0431-2017-3-57-283-297.

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Doyle, Kate. "The Art of the Coup: A Paper Trail of Covert Actions in Guatemala". NACLA Report on the Americas 31, n.º 2 (septiembre de 1997): 34–41. http://dx.doi.org/10.1080/10714839.1997.11725715.

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Garcia, Carlos Ochoa. "Refugees and the Guatemalan Peace Process". International Migration Review 30, n.º 1_suppl (enero de 1996): 309–28. http://dx.doi.org/10.1177/019791839603001s19.

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Coleman, Kevin. "Revolution and Redemption in Central America". Latin American Research Review 57, n.º 1 (marzo de 2022): 237–49. http://dx.doi.org/10.1017/lar.2022.15.

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This essay reviews the following works: The World Come of Age: An Intellectual History of Liberation Theology. By Lilian Calles Barger. New York: Oxford University Press, 2018. Pp. x + 376. $34.95 hardcover. ISBN: 9780190695392.The Latino Christ in Art, Literature, and Liberation Theology. By Michael R. Candelaria. Albuquerque: University of New Mexico Press, 2018. Pp. 248. $65.00 hardcover. ISBN: 9780826358790.Óscar Romero’s Theological Vision: Liberation and the Transfiguration of the Poor. By Edgardo Colón-Emeric. Notre Dame, IN: University of Notre Dame Press, 2018. Pp. xvi + 400. $39.00 hardcover. ISBN: 9780268104733.La guerra por otros medios: Comunicación insurgente y proceso revolucionario en El Salvador (1970–1992). By Eudald Cortina Orero. San Salvador: UCA Editores, 2017. Pp. 563. $13.00. ISBN: 9789996110375.Ixcán: Pastoral de acompañamiento en área de guerra, Guatemala 1981–1987. By Ricardo Falla. Vol. 5, part 1 of Al atardecer de la vida. Guatemala: Asociación para el Avance de las Ciencias Sociales en Guatemala, 2017. ISBN: 9789929663015.Las lógicas del genocidio guatemalteco: Febrero 1982 a agosto 1983. By Ricardo Falla. Vol. 6 of Al atardecer de la vida. Guatemala: Asociación para el Avance de las Ciencias Sociales en Guatemala, 2018. ISBN: 9789929663015.What You Have Heard Is True: A Memoir of Witness and Resistance. By Carolyn Forché. New York: Penguin, 2020. Pp. 400. $18.00 paperback. ISBN: 9780525560395.Caribbean Revolutions: Cold War Armed Movements. By Rachel A. May, Alejandro Schneider, and Roberto González Arana. Cambridge: Cambridge University Press, 2018. Pp. 174. $24.99 paperback. ISBN: 9781108440905.After Insurgency: Revolution and Electoral Politics in El Salvador. By Ralph Sprenkels. Notre Dame, IN: University of Notre Dame Press, 2018. Pp ix + 484. $50.00 hardcover. ISBN: 9780268103255.Blood in the Fields: Óscar Romero, Catholic Social Teaching, and Land Reform. By Matthew Philipp Whelan. Washington, DC: Catholic University of America Press, 2020. Pp. 336. $65.00 hardcover. ISBN: 9780813232522.

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Szczepan-Wojnarska, Anna. "The meaning of freedom during the Cold War in the light of Andrzej Bobkowski’s Guatemalan prose". Ars & Humanitas 15, n.º 2 (28 de diciembre de 2021): 31–47. http://dx.doi.org/10.4312/ars.15.2.31-47.

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The Polish writer Andrzej Bobkowski (1913-1961), who defined himself as “the hooligan of freedom”, achieved posthumous fame and recognition from Polish readers, however, in Guatemala, his adopted home, he is known mainly as “Querido Bob” who founded the “Guatemala Hobby Shop”. Bobkowski chose Guatemala as his home to defend his own sense of individualism and dignity which had been shaken by his disillusionment with Europe in the face of both Nazism and communism. From Bobkowski’s perspective, his escape from Europe in general, and from the Polish Second Republic in particular was a way to remain free from the ossified pseudo-values of the old continent, which had failed the test of the Second World War. Bobkowski, especially in his essays “Na tyłach” [“Behind the front”] (1949) and “Pytania dzikich ludzi” [“Savages’ questions”] (1951), contrasted Europe with Guatemala or indeed with all of Central America. Andrzej Bobkowski described his life in Guatemala, providing also a rich commentary about the world in the 1950s, particularly in “Notatnik modelarza” [“From a Diary of a Model Maker”] and in his letters to his mother. This paper aims to reconstruct and discuss how Querido Bob as a European understood the meaning of freedom and how he confronted his inherited paradigm of ideas with the reality of Guatemala and its society, which was facing its own challenges.

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Osnes, Beth, Chelsea Hackett, Jen Walentas Lewon, Norma Baján y Christine Brennan. "Vocal Empowerment Curriculum for young Maya Guatemalan women". Theatre, Dance and Performance Training 10, n.º 3 (2 de septiembre de 2019): 313–31. http://dx.doi.org/10.1080/19443927.2019.1637371.

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