By Hilary E. Kahn

The perform of morality and the formation of id between an indigenous Latin American tradition are framed in a pioneering examine that makes an attempt to opposite the rage of anthropological fieldwork and thought overshadowing each other. during this important and richly exact paintings, method and concept are taken care of as complementary companions because the writer explores the dynamic Mayan customs of the Q'eqchi' humans dwelling within the cultural crossroads of Livingston, Guatemala. the following, Q'eqchi', Ladino, and Garifuna (Caribbean-coast Afro-Indians) societies have interaction between themselves and with others starting from govt officers to capitalists to modern travelers. The fieldwork explores the politics of sight and features a video digital camera operated via a number of people--the writer and the Q'eqchi' humans themselves--to watch unobtrusively the traditions, rituals, and daily activities that exemplify the long-standing ethical suggestions guiding the Q'eqchi' of their relationships and tribulations. Sharing the digicam lens, in addition to the lens of ethnographic authority, permits the writer to slide into the area of the Q'eqchi' and catch their ethical, social, political, fiscal, and non secular constructs formed via historical past, ancestry, exterior forces, and time itself. A accomplished background of the Q'eqchi' illustrates how those former plantation workers migrated to lands faraway from their Mayan ancestral houses to co-exist as among the competing cultures, and what influence this had on protecting continuity of their identities, ethical codes of behavior, and belief of the altering outdoors global. With the cutting edge use of the visible equipment of video, the author's reflexive, sensory-oriented ethnographic technique makes this a examine that itself turns into a mirrored image of the advanced set of social constructions embodied in its topic.

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Additional info for Seeing and Being Seen: The Q'eqchi' Maya of Livingston, Guatemala, and Beyond

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I waited three to four months before seeking out participants for the 26 Seeing and Being Seen video project. 16 For me, it was vital that I had a solid grasp of the cultural setting and attitudes, as I did not want to force an inappropriate methodology upon the Q’eqchi’ people. When I was confident that the video project could work, I went to the Catholic church in Crique Chino Barrio Nuevo, where I addressed the congregation. They had already gotten to know me. I had previously attended a wedding and a few Masses there, including one on Todos Santos.

The Catholic church is not the center of town, and there is no town square or permanent market. K’iche’ vendors from the highlands bring their vegetables and fruit on Tuesday and Saturday mornings to sell in front of the municipal building. If you miss the early morning vegetable market, you must rely on the stores, which sell vegetables at higher prices. The gymnasium and the Catholic boys school are community meeting houses. 12 Livingston has access to only one national newspaper, La Prensa Libre, which is delivered on bicycle to subscribers.

Their name would become synonymous with foreign intervention during the neo-Liberal regime. Coffee became their product and Alta Verapaz became their colony. Germans flooded into Guatemala. 40 Seeing and Being Seen Although German immigrants had been entering the country since the middle of the century, an 1887 treaty ensured their continued immigration to the area. The treaty promised government protection, complete liberty to live and travel, and freedom to buy or rent land to all German citizens.

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