Before massive deforestation began in the 1960s, the Lacandón jungle, which lies on the border of Mexico and Guatemala, was part of the largest tropical rain forest north of the Amazon. The destruction of the Lacandón occurred with little attention from the international press—until January 1, 1994, when a group of armed Maya rebels led by a charismatic spokesperson who called himself Subcomandante Marcos emerged from jungle communities and briefly occupied several towns in the Mexican state of Chiapas. These rebels, known as the Zapatista National Liberation Army, became front-page news around the globe, and they used their notoriety to issue rhetorically powerful communiqués that denounced political corruption, the Mexican government’s treatment of indigenous peoples, and the negative impact of globalization. As Brian Gollnick reveals, the Zapatista communiqués had deeper roots in the Mayan rain forest than Westerners realized—and he points out that the very idea of the jungle is also deeply rooted, though in different ways, in the Western imagination. Gollnick draws on theoretical innovations offered by subaltern studies to discover “oral traces” left by indigenous inhabitants in dominant cultural productions. He explores both how the jungle region and its inhabitants have been represented in literary writings from the time of the Spanish conquest to the present and how the indigenous people have represented themselves in such works, including post-colonial and anti-colonial narratives, poetry, video, and photography. His goal is to show how popular and elite cultures have interacted in creating depictions of life in the rain forest and to offer new critical vocabularies for analyzing forms of cross-cultural expression.

The Forest of the Lacandon Maya: An Ethnobotanical Guide, with active links to audio-video recordings, serves as a comprehensive guide to the botanical heritage of the northern Lacandones. Numbering fewer than 300 men, women, and children, this community is the most culturally conservative of the Mayan groups. Protected by their hostile environment, over many centuries they maintain autonomy from the outside forces of church and state, while they continue to draw on the forest for spiritual inspiration and sustenance. In The Forest of the Lacandon Maya: An Ethnobotanical Guide, linguist Suzanne Cook presents a bilingual Lacandon-English ethnobotanical guide to more than 450 plants in a tripartite organization: a botanical inventory in which main entries are headed by Lacandon names followed by common English and botanical names, and which includes plant descriptions and uses; an ethnographic inventory, which expands the descriptions given in the botanical inventory, providing the socio-historical, dietary, mythological, and spiritual significance of most plants; and chapters that discuss the relevant cultural applications of the plants in more detail provide a description of the area’s geography, and give an ethnographic overview of the Lacandones. Active links throughout the text to original audio-video recordings demonstrate the use and preparation of the most significant plants.

The Last Lords of Lalenque is an extraordinary firsthand account of life among the Lacandon Indians of Nah in southern Mexico. A community of 250 whose genealogy has been obscured by the absence of a written tradition, the Lacandones may nevertheless be traced back linguistically and culturally to the great Maya civilization. They are the sole inheritors of an oral tradition that preserves-more than 400 years after the Spanish Conquest-a cosmology, a morality and a psychology as sophisticated as our own. Journalist and novelist Victor Perera and linguist Robert Bruce have lived among the Lacandones, chronicling their imperiled Mayan culture.

The Lacand�n Maya are heirs to a wealth of traditional knowledge gleaned from hundreds of years of daily life in the rainforest of southern Mexico. Lacand�n Maya: The Language and Environment is a grammar and vocabulary of their native tongue, as well as a pathway into the tropical ecosystems that surround them.

Using studies on contemporary Maya farming techniques and important new archaeological research, the authors show that the ancient Maya were able to support, sustainably, a vast population by farming the forest—thus refuting the common notion that Maya civilization devolved due to overpopulation and famine.

Hach Winik may be the last comprehensive study of traditional Lacandon Maya society based on intensive ethnographic fieldwork. In the 1970s and 1980s, Boremanse collected cultural data and textual materials from two groups of Lacandon who still remained relatively isolated. Topics presented here include the history of Lacandon contact with other peoples, settlement patterns, the life cycle, social control, residence and marriage, the kinship system, and the ritual expression of these social domains.