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Mayan languages \u200b\u200boriginating in Central America are vulnerable

in XXI Century, EFE information

San Salvador. The native languages \u200b\u200bin Central America are vulnerable and at risk of disappearing, warned the Programme Specialist for Culture of UNESCO, Montserrat Martell, who noted that the region anticipates a process of gathering information on their intangible heritage.

"There is a linguistic vulnerability in Central America because simply a language that is used is dying and fewer people speak them, it is worse, "said Martell reporters today, the Central Office of the United Nations Educational, Scientific and Cultural Organization (UNESCO ).


announced that the countries of the region, simultaneously, began a process of gathering information on their intangible cultural property. He noted that in Central America "there is much information scattered" on these expressions, so you are creating a "new dynamic" in the framework of the Convention for the Safeguarding of the Intangible Cultural Heritage adopted in 2003 and which El Salvador is the only Central American country for ratification.

said the survey data, which are being incorporated communities, will "identify those people, who in general are higher," they continue to use indigenous languages \u200b\u200bin their daily activities in order to revitalize it.

The specialist explained that globalization works against the transmission of oral traditions but in his view, unlike Europe, Central America has the advantage of having "to community carriers" of these practices and recommended the radio as a tool valuable "for broadcast.

Chicken Curry How Many Calories

Indigenous and WikiLeaks (i)

Velásquez Irmalicia by Nimatuj
elPeriódico (24 Jan 2011) Read

WikiLeaks cable in which President Alvaro Colom said in 2008 the then U.S. ambassador to Guatemala, James M. Derham, the Nobel Peace Prize 1992, Rigoberta Menchú, was a fabrication of the French anthropologist Elizabeth Burgos, who took over the rights and royalties from the testimony I, Rigoberta Menchu \u200b\u200band well-consciousness was born I do not really wonder. So glad that this cable is public because, like it or not, becomes historical evidence, which shows how the class Guatemalan politics of indigenous people is expressed to the diplomatic corps. WikiLeaks note given for a trial. This will address only some edges.

The key point in the statements of Colombia is that Menchú is a construction of anthropology and this speech is beyond him. The role of academia, the President is right, anthropology has historically been in the service of those who have political and economic power in the Western world and under this premise has been revised, deconstructed and represented the indigenous peoples.

This representation of discourse that says that indigenous people are real but have created aims to keep people in perpetual agony, which by keeping the position of subordination are people who have no rights deserved. Therefore, all claiming to be underestimated. Of course, the speech allows the proliferation of savior-heirs of the West, with deep feeling charitable toward the "poor Indians." Moreover, this discourse operates Machiavellian to maintain control and power over these groups, ignoring the voices denounce and demand fairness. Therefore, the construction to which it relates and contributes to Colom emphasizes legitimizing discourse that creates a subtle but mechanisms treatment, control and oppress the indigenous people.

All speech has a purpose, and the cable shows that Colom mobilized the resources and power at your fingertips to let you know the U.S. ambassador to indigenous people in Guatemala are a construction, so control is inherent in the exercise of political power Creole, and Ladino.

Hopefully these actions of the President, the highest authority in the country, will open their eyes to those who repeat, based on a gross ignorance here is over racism and racists are now the Indians.

Soft High Cervix 38weeks

What is my ethnicity? (6th hand, back to the issue)

By Carlos A. A. Mendoza

I was wrong or rather, I hastened to terminate the series on my personal reflection about ethnic identity based on my own family history. Turns out, after several months of avoiding "wasting time" in the endless pursuit of information about my ancestors, I found that the Mormons have already accessible via the Internet many of his microfilms of Guatemala. The civil records are available from 1877 to 1934 for almost all municipalities. We're talking more than 2 million images of births, marriages, divorces and deaths.

As I mentioned in my second installment , my Indian ancestry me parecía más evidente –desde el punto de vista del fenotipo– en mi familia paterna, pero no tenía –hasta ayer– alguna evidencia documental al respecto. Los documentos me guiaron hacia mis ancestros mayas yucatecos e itzaes –o, más precisamente, kowoj– y posiblemente aztecas, pero en mi rama materna del árbol genealógico. Ahora, gracias a los documentos que las creencias mormonas han rescatado para la posteridad, encuentro la primera evidencia escrita de mi ascendencia indígena en la Verapaz.

Encontré la partida de nacimiento de una de mis bisabuelas paternas en el Registro Civil de Salamá, Baja Verapaz. Dice así –el énfasis es añadido:

“Partida No.718                                                                                 folio 173
In the city of Salama, to February 16 of 1898, before the undersigned civil registrar and witnesses assistance, Don Hermenegildo William appeared and said that yesterday at half past three in the Later a daughter legitimate daughter of José María Martínez and Timotea Morales, who put his name Faustina, both indigenous and residents of this city. Before the respondent read the content ratified and signed. López. H. Guillermo. "

contains several notes in the margin. Including for the marriage, in 1945, with Alfonso Mendoza.

Source: Civil Registration Guatemala, 1877-1934, Baja Verapaz, Salama, Births 1896-1902, Image 185. Available in https: / / www.familysearch.org

The image of the paper is as follows:



So it is confirmed in a documentary that I was Indian Cotina bisabuelita Verapaz, although their names is of Castilian origin. Now I find out which group they belonged Mayan parents, meaning my grandparents. My guess is they were from San Miguel Chicaj or Rabinal-overlooked places, thus Quiché-Achi ', but I should not rule out the possibility that they might be Poqomchi 'and Q'eqchi', and Salama have reached the North. I do not know.

interesting thing is when we saw the birth of my grandfather (1916), he has already been classified in the Civil Register as Ladino, ie inheriting his father's ethnic identity and not that of his maternal grandparents. Certainly, I find the family of my grandfather some indigenous cultural marker itself. So, sadly, in the course of two generations of indigenous identity was lost, but never geographic or regional level of bajaverapacenses.

Purulhá My dad was born in and grew up in Salamá to twelve years, when he was sent by their parents to Guatemala City to continue their secondary education "in the Central Normal School for Boys. In this new context is that he always remembers his grandmother as a strict woman who raised him in those difficult years of transition as a teenager and in the Capital.

graduation picture of my dad as a teacher (right). Accompanying my grandfather (left) and a brother of my dad (center). Circa 1959.



The 5 previous installments here:

What is my ethnicity? (5th and final part)
18 May 2010

What is my ethnicity? (4th part)
February 3, 2010

What is my ethnicity? (3rd part)
October 8, 2009

What is my ethnicity? (Part 2) 15 September 2009


What is my ethnicity? (Part 1) 06 May 2009