By Daniel Croles Fitjar
In Balancing the World, the writer illuminates what an ajq’ij, or «daykeeper», is by way of offering fabric he accrued in a chain of interviews with practitioners of Maya spirituality. usually classified as Maya monks, shamans, non secular courses, or maybe witches, the boys and girls referred to as ajq’ijab do various paintings to aid their viewers, their ancestors, the spirits and the area itself. 9 interviewees from the Quetzaltenango sector within the Guatemalan highlands inform approximately how they healing and keep away from disorder, practice divinations, converse with the ancestors and do their half in balancing the realm. such a lot of them agree that they've been selected for this accountability and so they see it as either a present and a burden.
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Additional resources for Balancing the World: Contemporary Maya ajq’ijab in Quetzaltenango, Guatemala
40, Religionsvetenskapliga skrifter (Åbo: Åbo akademi, 2006). 4 Spanish: Tradición, costumbre and lo Maya. Lars Kirkhusmo Pharo notes that costumbre, ‘custom,’ is a common synonym for both “tradition,” “religion” and “spirituality” in all of Mesoamerica. Pharo, “Begrepet «religion»,” 122, note 11. 5 Or superhuman, supernatural, transempirical, etc. 33 I have no religion. […] I don’t practise Christianity, in other words, I have no religion. The Maya is not religion. What is it? It’s philosophy.
Richard Johan Natvig notes that nearly all fieldwork is based on both observation and interviews. Natvig, “Feltarbeid,” 204. My fieldwork is no exception, but the findings in Part II are based mainly on the material collected through interviews – and so my work, according to Natvig, could be seen as closer to ethnology than to social anthropology – but, he also notes that finding a middle ground between the two is what religious studies researchers should do. Natvig, “Feltarbeid,” 207. 22 than 80 years old and depend on Teresa’s family to help them with their chores and to sell their crops and produce on the market.
See also Hart, Ancient Spirituality: 9–26. 23 Martínez Peláez, Patria del Criollo: 16. 16 Warfare and defeat have never signaled true and total conquest, and never will. […] Documents written by conquistadors and natives alike show that Spaniards did not successfully subjugate Indians until they had appropriated their lands, stripping them of wealth and enslaving them. Fighting was simply a means to an end. The goal was economic control, and its achievement marked a critical phase of conquest. It is also clear that converting Indians to Christianity was a third phase of conquest: to consolidate their economic grip, Spaniards had to subjugate Indians ideologically as well as militarily.