This book reconceptualizes the political narrative of Guatemala's nineteenth century through a careful reconstruction of community-level conflict over land, labor, and local government in the western highland region.

In the late 1830s an uprising of mestizos and Maya destroyed Guatemala's Liberal government for imposing reforms aimed at expanding the state, assimilating indigenous peoples, and encouraging commercial agriculture. Liberal partisans were unable to retake the state until 1871, but after they did they successfully implemented their earlier reform agenda. In contrast to the late 1830s, they met only sporadic resistance. Reeves confronts this paradox of Guatemala's nineteenth century by focusing on the rural folk of the western highlands. He links the area of study to the national level in an explicitly comparative enterprise, unlike most investigations of Mesoamerican communities. He finds that changes in land, labor, and ethnic politics from the 1840s to the 1870s left popular sectors unwilling or unable to mount a repeat of the earlier anti-Liberal mobilization. Because of these changes, the Liberals of the 1870s and beyond consolidated their hold on power more successfully than their counterparts of the 1830s. Ultimately, Reeves shows that community politics and regional ethnic tensions were the crucible of nation-state formation in nineteenth-century Guatemala.

Challenging the widely held belief that Nicaragua has been ethnically homogeneous since the 19th century, TO DIE IN THIS WAY reveals the continued existence of a "forgotten" indigenous culture. By recovering a significant part of Nicaraguan history that has been excised from national memory, Jeffrey Gould critiques the enterprise of third world nation-building and marks an important step in the study of Latin American culture and history. 11 photos.

Her story reflects the experiences common to many Indian communities in Latin America today. Rigoberta suffered gross injustice and hardship in her early life: her brother, father and mother were murdered by the Guatemalan military. She learned Spanish and turned to catechist work as an expression of political revolt as well as religious commitment. The anthropologist Elisabeth Burgos-Debray, herself a Latin American woman, conducted a series of interviews with Rigoberta Menchu. The result is a book unique in contemporary literature which records the detail of everyday Indian life. Rigoberta’s gift for striking expression vividly conveys both the religious and superstitious beliefs of her community and her personal response to feminist and socialist ideas. Above all, these pages are illuminated by the enduring courage and passionate sense of justice of an extraordinary woman.

Over the latter half of the twentieth century, the Guatemalan state slaughtered more than two hundred thousand of its citizens. In the wake of this violence, a vibrant pan-Mayan movement has emerged, one that is challenging Ladino (non-indigenous) notions of citizenship and national identity. In The Blood of Guatemala Greg Grandin locates the origins of this ethnic resurgence within the social processes of eighteenth- and nineteenth-century state formation rather than in the ruins of the national project of recent decades. Focusing on Mayan elites in the community of Quetzaltenango, Grandin shows how their efforts to maintain authority over the indigenous population and secure political power in relation to non-Indians played a crucial role in the formation of the Guatemalan nation. To explore the close connection between nationalism, state power, ethnic identity, and political violence, Grandin draws on sources as diverse as photographs, public rituals, oral testimony, literature, and a collection of previously untapped documents written during the nineteenth century. He explains how the cultural anxiety brought about by Guatemala’s transition to coffee capitalism during this period led Mayan patriarchs to develop understandings of race and nation that were contrary to Ladino notions of assimilation and progress. This alternative national vision, however, could not take hold in a country plagued by class and ethnic divisions. In the years prior to the 1954 coup, class conflict became impossible to contain as the elites violently opposed land claims made by indigenous peasants. This “history of power” reconsiders the way scholars understand the history of Guatemala and will be relevant to those studying nation building and indigenous communities across Latin America.

'An excellent source on past and present debates, and a coherent and insightful set of proposals concerning methodology'.International Affairs'More than merely providing a student's textbook. [Wade] covers the main themes and offers a comprehensive overview of the relevant debates ... an excellent textbook.'European Review of Latin American and Caribbean Studies'Wade's latest book is intelligent and easy-to-read, and represents a significant contribution to the knowledge and understanding of the dynamics of race and ethnicity in Latin America.'Patterns of Prejudice

Victoria Bricker shows that "history" sometimes rests on mythological foundations and that "myth" can contain valid historical information. Her book, which is a highly original critique of postconquest historiography about the Maya, challenges major assumptions about the relationship between myth and history implicit in structuralist interpretations. The focus of the book is ethnic conflict, a theme that pervades Maya folklore and is also well documented historically. The book begins with the Spanish conquest of the Maya. In chapters on the postconquest history of the Maya, five ethnic conflicts are treated in depth: the Cancuc revolt of 1712, the Quisteil uprising of 1761, the Totonicapan rebellion of 1820, the Caste War of Yucatan (1847-1901), and the Chamulan uprising in 1869. Analytical chapters consider the relationship between historical events and modern folklore about ethnic conflict. Bricker demonstrates that myths and rituals emphasize structure at the expense of temporal and geographical provenience, treating events separated by centuries or thousands of miles as equivalent and interchangeable. An unexpected result of Bricker's research is the finding that many seemingly aboriginal elements in Maya folklore are actually of postconquest origin, and she shows that it is possible to determine precisely when and, more important, why they become part of myth and ritual. Furthermore, she finds that the patterning of the accretion of events in folklore over time provides clues to the function, or meaning, of myth and ritual for the Maya. Bricker has made use of many unpublished documents in Spanish, English, and Maya, as well as standard synthetic historical works. The appendices contain extensive samples of the oral traditions that are explained by her analysis.