Documents a high school student's year-long attempt to change her social status from that of a misfit to a member of the "in" crowd by following advice in a 1950s popularity guide, an experiment that triggered embarrassment, humor and unexpected surprises.

Unwriting Maya Literature provides an important decolonial framework for reading Maya texts that builds on the work of Maya authors and intellectuals such as Q’anjob’al Gaspar Pedro González and Kaqchikel Irma Otzoy. Paul M. Worley and Rita M. Palacios privilege the Maya category ts’íib over constructions of the literary in order to reveal how Maya peoples themselves conceive of artistic creation. This offers a decolonial departure from theoretical approaches that remain situated within alphabetic Maya linguistic and literary creation. As ts’íib refers to a broad range of artistic production from painted codices and textiles to works composed in Latin script, as well as plastic arts, the authors argue that texts by contemporary Maya writers must be read as dialoguing with a multimodal Indigenous understanding of text. In other words, ts’íib is an alternative to understanding “writing” that does not stand in opposition to but rather fully encompasses alphabetic writing, placing it alongside and in dialogue with a number of other forms of recorded knowledge. This shift in focus allows for a critical reexamination of the role that weaving and bodily performance play in these literatures, as well as for a nuanced understanding of how Maya writers articulate decolonial Maya aesthetics in their works. Unwriting Maya Literature places contemporary Maya literatures within a context that is situated in Indigenous ways of knowing and being. Through ts’íib, the authors propose an alternative to traditional analysis of Maya cultural production that allows critics, students, and admirers to respectfully interact with the texts and their authors. Unwriting Maya Literature offers critical praxis for understanding Mesoamerican works that encompass non-Western ways of reading and creating texts.

In this highly anticipated sequel, Maya and the godlings must return to the sinister world of The Dark to retrieve the one thing keeping the veil between the worlds from crumbling: her father's soul. Perfect for fans of Tristan Strong Punches a Hole in the Sky and Willa of the Wood. The threat from The Dark is far from over. Twelve-year-old Maya knows this. After crossing the veil between the two worlds, saving her father, and narrowly escaping the sinister clutches of the Lord of Shadows, tensions between the human world and The Dark are higher than ever. And even worse, Maya's orisha powers as a godling are out of control. Now a guardian in training, Maya spends her days patching up veils with her father and cleaning up near-disasters like baby wormholes that her erratic powers create. But when Maya and her friends discover that something went terribly wrong during their journey to bring her father back to the human world, they are forced to return to The Dark and restore what they left behind, the one thing keeping the veil from falling: her father's soul. The Lord of Shadows is mobilizing his forces for an all-out war against the human world. And this time, Maya and her friends will need all the help they can get. Even if that means teaming up with their greatest enemies, the darkbringers.

The Mayans are remembered today for their beautiful pyramid temples. But this ancient civilization had many other innovations! This fact-filled title explores the underground reservoirs, rubber creations, and astronomy studies of ancient Maya. Engaging text and vivid images combine with special features such as profiles of gods and leaders, a cause and effect graphic, a time and place matrix, and a timeline to take readers on a journey to the past!

Dystopia, Utopia and the realm of gods intersect through the inter-dimensional seeings of one girl, Maya, The In-between. She is humanity's channel between life & death.

How did the ancient Maya rule their world? Despite more than a century of archaeological investigation and glyphic decipherment, the nature of Maya political organization and political geography has remained an open question. Many debates have raged over models of centralization versus decentralization, superordinate and subordinate status—with far-flung analogies to emerging states in Europe, Asia, and Africa. But Prudence Rice asserts that neither the model of two giant "superpowers" nor that which postulates scores of small, weakly independent polities fits the accumulating body of material and cultural evidence. In this groundbreaking book, Rice builds a new model of Classic lowland Maya (AD 179-948) political organization and political geography. Using the method of direct historical analogy, she integrates ethnohistoric and ethnographic knowledge of the Colonial-period and modern Maya with archaeological, epigraphic, and iconographic data from the ancient Maya. On this basis of cultural continuity, she constructs a convincing case that the fundamental ordering principles of Classic Maya geopolitical organization were the calendar (specifically a 256-year cycle of time known as the may) and the concept of quadripartition, or the division of the cosmos into four cardinal directions. Rice also examines this new model of geopolitical organization in the Preclassic and Postclassic periods and demonstrates that it offers fresh insights into the nature of rulership, ballgame ritual, and warfare among the Classic lowland Maya.

In this valuable book, ethnographer and anthropologist Brigittine French mobilizes new critical-theoretical perspectives in linguistic anthropology, applying them to the politically charged context of contemporary Guatemala. Beginning with an examination of the Ònationalist projectÓ that has been ongoing since the end of the colonial period, French interrogates the ÒGuatemalan/indigenous binary.Ó In Guatemala, ÒLadinoÓ refers to the Spanish-speaking minority of the population, who are of mixed European, usually Spanish, and indigenous ancestry; ÒIndianÓ is understood to mean the majority of GuatemalaÕs population, who speak one of the twenty-one languages in the Maya linguistic groups of the country, although levels of bilingualism are very high among most Maya communities. As French shows, the Guatemalan state has actively promoted a racialized, essentialized notion of ÒIndiansÓ as an undifferentiated, inherently inferior group that has stood stubbornly in the way of national progress, unity, and developmentÑwhich are, implicitly, the goals of Òtrue GuatemalansÓ (that is, Ladinos). French shows, with useful examples, how constructions of language and collective identity are in fact strategies undertaken to serve the goals of institutions (including the government, the military, the educational system, and the church) and social actors (including linguists, scholars, and activists). But by incorporating in-depth fieldwork with groups that speak Kaqchikel and KÕicheÕ along with analyses of Spanish-language discourses, Maya Ethnolinguistic Identity also shows how some individuals in urban, bilingual Indian communities have disrupted the essentializing projects of multiculturalism. And by focusing on ideologies of language, the author is able to explicitly link linguistic forms and functions with larger issues of consciousness, gender politics, social positions, and the forging of hegemonic power relations.