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Our knowledge of the Maya is the product of the interests of European scholars who, along with colonization and colonial anthropology, were devoted to studying the elements of the peoples they dominated, especially the superficial, material and ritual elements. The priests who accompanied the invasion were also devoted to studying the language, writing and life of their ancestral peoples, who left more or less extensive records.
Currently, some researchers are trying to systematize ritual, cosmogony, philosophy, language and calendar aspects from the psychological and cognitive schemes of Mesoamerican civilizations, starting from Western theories. Therefore, the results are biased, distorted or conform to Western thought patterns. It is undeniable that this knowledge is useful, but it needs to be supplemented with the vision, understanding and science of the colonized peoples.
In this order, it is difficult to understand how historical memory can play a role in the transmission of Classic Maya cosmogony in terms of its motivations, strategies, patterns and adaptability. Thousands of years have passed since the beginning of Maya civilizational thought, and around 1550, Quiche scribes succeeded in writing down countless stories and myths in Maya civilization using the language of the rulers. Popper Bukit. It turns out that most of the stories in the sacred book were fundamental to the heyday of Mayan civilization, such as the case of the twins June Ajep and Ixbalanqui, male and female, cosmic duality.
same Chilambalamtitles, chronicles and inscriptional documents are being discovered and interpreted little by little. In this body of knowledge, the question is how are factors such as massacres, persecutions and marginalization of one’s own history transmitted across time?
(frasepzp1)
The entire Mesoamerican calendar represents the same scientific logic, the multiplication of short and long periods, of 260 days, 365 days and longer periods, all related to the Moon, the Sun, Venus and the Milky Way. How did this knowledge come about? And, most importantly, how did it spread, especially in Mesoamerica, among the countless cultures that took shelter here, and how did it survive for centuries? How did our ancestors spread the knowledge of the architectural science that designed and built the pyramids common in the Mesoamerican region? A powerful historical memory!
Bernardino de Sahagun1Arriving in New Spain in 1529, he devoted himself over the years to compiling countless reports, news and data on Nahuatl culture, publishing in 1570 12 volumes, which collected customs, ideas, religions, social and political systems, and practices still practiced in Mesoamerica. Surprisingly, what he wrote 500 years ago about the interpretation of nawales (tones), rituals and calendars, a long tradition, is the same as what is expressed in current rituals in Guatemala, to give one example.
The calendars and ritual practices of the Maya, Toltec, Nahuatl, Pipil and other peoples of Guatemala contain the same nawales with different names but the same values, symbols and interpretations. The knowledge, philosophy and history survived thousands of years and still exists today!
I emphasize the importance of studying what was written 500 years ago in faraway Tenochtitlan, collecting how practices that were practiced thousands of years ago are expressed in the same way in the southern regions, in Oaxaca, in Chiapas, in the Guatemalan highlands, in the central regions of the country, in El Salvador, and in different language communities. How did this aspect of memory spread from there to here or from here to there?
Thus, a permanent relationship and exchange between different peoples and cultures is demonstrated, typical of a civilization with different histories, territories, languages and origins that, through common agreement, made a worldview their own, which was transmitted over the centuries with their respective logics and means.
Despite differences in time and space, different organizations, hundreds of languages and customs, historical memory manages to express itself as a living, present worldview, forming dynamic identities, sustaining and encouraging widespread resistance and a lasting struggle for decolonization. For their liberation and dignity, ancestors must systematize this historical memory more deeply.
1. Beliefs and customs. Economic and Cultural Fund. Mexico 1997.
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