By Allen J. Christenson
This learn issues the level to which the sacred structure and huge sculpture of Santiago Atitlán, a Tz'utujil-Maya-speaking neighborhood in Western Guatemala, displays the worldview of traditionalist individuals of its society. The crucial altarpiece of the town's sixteenth-century Roman Catholic church is my fundamental concentration. initially developed at an unknown date throughout the early colonial period (1524-1700), the altarpiece underwent wide reconstruction after it collapsed in the course of a chain of serious earthquakes within the 20th century. The reconstruction attempt came about from 1976 to 1981 lower than the path of the town's parish priest, Stanley Francisco Rother. To aid craftsmanship in the neighborhood, Father Rother commissioned an area Tz'utujil sculptor, Diego Chávez Petzey, and his more youthful brother, Nicolás Chávez Sojuel, to reerect the monument and to carve substitute panels for these sections that have been too broken for reuse. instead of strictly following the unique association of the altarpiece, the Chávez brothers changed many broken panels with solely new compositions in line with conventional Maya non secular ideals and rituals customary to their modern experience.
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Additional resources for Art and Society in a Highland Maya Community: The Altarpiece of Santiago Atitlán
Fischer acknowledges that these patterns are constantly changing, yet at the same time contends that underlying cultural logic ensures that such changes are reconciled with preexisting cognitive schemas in a way that preserves cultural continuity in the face of external pressures (1999, 479). Friedman describes similar processes of cultural articulation in Central Africa and Papua New Guinea in which Western forms are reorganized into “local strategies and logics of social reproduction” (1994, 490).
The small invading force under Alvarado’s command consisted of 120 cavalry troops, 300 infantry (armed with arquebuses, crossbows, swords, and bucklers), and 4 cannons (Hill 1992, 19). None of the men were regular troops of the Spanish Crown. Most were mercenaries in search of land and wealth. A contingent of several thousand Tlaxcalan allies from Central Mexico also accompanied the Spaniards during the Guatemalan campaign. In his first letter to Cortés, Alvarado described Guatemala as “the wildest land and people that has ever been seen.
The head of the confraternity where the bundle is kept may be seen dancing behind him on the left. The bundle is believed to embody the power of deity to bring rain and provide abundant harvests. indigenous patterns. The process of Atiteco mythmaking is therefore one of accumulation, adding newer elements to older traditions rather than replacing them by substitution. Andrés Xiloj Peruch, a K’iche’Maya daykeeper who collaborated with Dennis Tedlock in his translation of the Popol Vuh, suggested that “you cannot erase time” (D.