By Victoria Reifler Bricker
Victoria Bricker indicates that "history" occasionally rests on mythological foundations and that "myth" can comprise legitimate old details. Her publication, that is a hugely unique critique of postconquest historiography concerning the Maya, demanding situations significant assumptions in regards to the dating among delusion and background implicit in structuralist interpretations. the focal point of the publication is ethnic clash, a subject matter that pervades Maya folklore and is usually good documented historically.
The e-book starts with the Spanish conquest of the Maya. In chapters at the postconquest background of the Maya, 5 ethnic conflicts are handled intensive: the Cancuc insurrection of 1712, the Quisteil rebellion of 1761, the Totonicapan uprising of 1820, the Caste struggle of Yucatan (1847-1901), and the Chamulan rebellion in 1869. Analytical chapters examine the connection among old occasions and sleek folklore approximately ethnic clash. Bricker demonstrates that myths and rituals emphasize constitution on the fee of temporal and geographical provenience, treating occasions separated through centuries or hundreds of thousands of miles as similar and interchangeable.
An unforeseen results of Bricker's study is the discovering that many possible aboriginal components in Maya folklore are literally of postconquest foundation, and he or she indicates that it really is attainable to figure out accurately while and, extra vital, why they turn into a part of delusion and formality. in addition, she unearths that the patterning of the accretion of occasions in folklore through the years presents clues to the functionality, or that means, of fable and formality for the Maya.
Bricker has made use of many unpublished files in Spanish, English, and Maya, in addition to common man made historic works. The appendices include broad samples of the oral traditions which are defined by way of her analysis.
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Additional info for The Indian Christ, the Indian King: The Historical Substrate of Maya Myth and Ritual
Because in that year [When] we have reached threescore years They will free us From our tribute; 13 Because there occurred Their having been bitten By those men, The Itza here. It was not we who did it; It is we who pay for it now. However, there is an agreement; It must end, That there might be peace between us And the foreigners. Otherwise, We are going to have a great war. (Roys 1 9 3 3 : 22) The only foreigners specifically referred to in this excerpt are the Itza and the Mesoamerican culture hero Quetzalcoatl, with whom the coming of the Itza is often associated.
The Spanish version of this visit was given by Fa ther Diego de Lopez de Cogolludo ( 1 842 - 1 84 5 : 2 : 1 9 2 ) : "The Itza Indians . . " Apparently, when the Itza ambassadors returned to Tayasal, they were repudiated for having capitu lated to the Spaniards and were seized and punished. Edmonson (forthcoming) has paraphrased the de scription of their return in the Boal< of Chilam Balam of Tizimin as follows : "And when they got back to the towns and villages the respected nobles were seized and beaten.
1 2 - 1 3 ). Munro S. Edmonson (forthcoming) has paraphrased the opening lines of this prophecy as follows: "Then is the return to the center at Mayapan . . at the beginning of 1 6 1 1 1 towards the end of 5 Ahau" ( Book of Chilam Balam of Tizimin, lines 26772 6 9 2 ) . These lines imply that plans for the visit to Merida were first made in l 6 1 r . The Spanish version of this visit was given by Fa ther Diego de Lopez de Cogolludo ( 1 842 - 1 84 5 : 2 : 1 9 2 ) : "The Itza Indians . . " Apparently, when the Itza ambassadors returned to Tayasal, they were repudiated for having capitu lated to the Spaniards and were seized and punished.