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Mayan Catholicism in Chichicastenango
| Article
# : |
12066 |
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Section : |
CULTURE
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| Issue
Date : |
12 / 1987 |
3,910 Words |
| Author
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Merlinda Fournier
Merlinda Fournier is a free-lance author based in the
Washington, D.C., area. |
Despite a history of enforced political and economic submission to the Spanish, the Guatemalan Indian descendants of the Maya have clung with remarkable tenacity to their religious ethics and cultural integrity. Some three hundred ethnic groups, speaking variations of at least seventeen distinct Mayan languages, persist to this day. From the ancient pyramid-temples of Tikal to the modern folk Catholicism of Santo Tomas Chichicastenango, their long pilgrimage is visible. Under successive military regimes in this century (civilian rule was restored in Guatemala only in January 1986), these highlanders were again under siege.
The backbone of this contemporary confrontation is a land-tenure system through which the ladinos (westernized Guatemalans) still dominate the indigenous peoples. Approximately 70 percent of Guatemala's arable land is held by 20 percent of the population, according to statistics cited by the U.S. Agency for International Development.
The Mayan Indian farmers live on a subsistence level from one year to the next. Mountain villagers often burn jungle bush to create new fields for their crops. Rain is crucial, but uncertain. It does not always come. Such vagaries of fate are believed to be the work of the gods, who can be either beneficent or malevolent.
To the Indian, land is sacred. It is more than just the means necessary to produce maize for survival; Land is believed to be loaned to a man by his ancestors. It therefore forms the base upon which both the individual's family life and the community's socioreligious structure can
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