This is the first complete version in English of the "Book of the People" of the Quiche Maya, the most powerful nation of the Guatemalan highlands in pre-Conquest times and a branch of the ancient Maya, whose remarkable civilization in pre-Columbian America is in many ways comparable to the ancient civilizations of the Mediterranean. Generally regarded as America's oldest book, the Popol Vuh, in fact, corresponds to our Christian Bible, and it is, moreover, the most important of the five pieces of the great library treasures of the Maya that survived the Spanish Conquest. The Popol Vuh was first transcribed in the Quiche language, ·but in Latin characters, in the middle of the sixteenth century, by some unknown but highly literate Quiche Maya Indian-probably from the oral traditions of his people. This now lost manuscript was copied at the end of the seventeenth century by Father Francisco Ximénez, then parish priest of the village of Santo Tomás Chichicastenango in the highlands of Guatemala, today the most celebrated and best-known Indian town in all of Central America. The mythology, traditions, cosmogony, and history of the Quiché Maya, including the chronology of their kings down to 1550, are related in simple yet literary style by the Indian chronicler. And Adrian Recinos has made a valuable contribution to the understanding and enjoyment of the document through his thorough going introduction and his identification of places and people in the footnotes.

Spanning the years of civil war in Guatemala, this book portrays an embattled country facing the third cycle of a conquest that began when the conquistadors arrived in the sixteenth century. As personal narrative weaves with reportage and oral testimony, readers are introduced to the victims, champions, and villains of a society torn apart by violence and injustice.

The Quiche state in Guatemala flourished for several centuries before being destroyed by the conquistadors in 1524. During the early years of the ensuing period, the Quicheans recorded their past history and legends, writing in their own language but using the Latin alphabet. Many of these chronicles have survived, each illuminating various aspects of pre-conquest Quichean culture. Organized in six sections, Quichean Civilization categorizes all the documented sources describing the Quiche Maya. I. Introduction II. Native Documents III. Primary Spanish Documents IV. Secondary Sources V. Modern Anthropological Sources VI. A Case Study: Título C'oyoi This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1973.

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.

The invasions of Guatemala -- Pedro de Alvarado's letters to Hernando Cortes, 1524 -- Other Spanish accounts -- Nahua accounts -- Maya accounts

Each year in the Highland Guatemala town of Santiago Momostenango, Maya religious societies, dance teams, and cofradías perform the annual cycle of rituals and festivals prescribed by Costumbre (syncretized Maya Christian religion), which serves to renew the cosmic order. In this richly detailed ethnography, Garrett Cook explores how these festivals of Jesucristo and the saints derive from and reenact three major ancient Maya creation myths, thus revealing patterns of continuity between contemporary expressive culture and the myths, rituals, and iconography of the Classic and Postclassic Maya. Drawing on fieldwork conducted in the 1970s and renewed in the 1990s, Cook describes the expressive culture tradition performed in and by the cofradías and their dance teams. He listens as dancers and cofrades explain the meaning of service and of the major ritual symbols in the cults of the saints and Jesucristo. Comparing these symbols to iconographic evidence from Palenque and myths from the Popol Vuh, Cook persuasively argues that the expressive culture of Momostenango enacts major Maya creation myths—the transformative sunrise, the representation of the year as the life cycle of anthropomorphized nature, and the erection of an axis mundi. This research documents specific patterns of continuity and discontinuity in the communal expression of Maya religious and cosmogonic themes. Along with other recent research, it demonstrates the survival of a basic Maya pattern—the world-creating vegetative renewal cycle—in the highland Maya cults of the saints and Jesucristo.