{"id":10014,"date":"2022-07-11T11:46:30","date_gmt":"2022-07-11T19:46:30","guid":{"rendered":"https:\/\/www.entremundos.org\/revista\/?p=10014"},"modified":"2022-07-09T11:52:21","modified_gmt":"2022-07-09T19:52:21","slug":"resistance-by-indigenous-women-in-an-environment-of-colonialism","status":"publish","type":"post","link":"https:\/\/www.entremundos.org\/revista\/women\/resistance-by-indigenous-women-in-an-environment-of-colonialism\/?lang=en","title":{"rendered":"Resistance by Indigenous Women in an Environment of Colonialism"},"content":{"rendered":"

by Anny Ventura Puac<\/strong><\/p>\n

In their day-to-day life, on their own lands and throughout their history, First Peoples live out the consequences of their displacement which began when colonialism was imposed upon them . . . and which has not ceased.\u00a0 To comprehend the concept of \u00abindigenous\u00bb from the point of view of women and men who resisted and continue resisting with their territories, their culture, and their very bodies continues to be a challenge because of the usual romanticized folkloric, exotic, racist presentation of the term.<\/span><\/p>\n

Writing from the contemporary social science perspective about the participation of women in indigenous villages in not simple either.\u00a0 In any given moment there’s conflict with the liberal feminist\/women’s liberation theorical approaches.\u00a0 With regards to this point it is vital to clarify that it’s not that Mayan women consider themselves anti-feminist, rather they vindicate and reclaim their own history as indigenous individuals living in their communities.<\/span><\/p>\n

 <\/p>\n

Considering the environment<\/b><\/p>\n

\"\"<\/a>Defining an indigenous mayoral office is valuable as the anthropologist Lina Barrios notes, \u00abas an institution established by the Spaniards, a go-between <\/span>vis-a-vis<\/span><\/i> the administration of colonial interests, particularly for the distribution of labor and tax collection, the institution maintained characteristics of indigenous culture, such as, the procedure of elections to positions of responsibility.<\/span><\/p>\n

Such a definition allows for verification of how these forms of organization were utilized for the benefit of the Executive Branch during decentralization processes and the breaking apart of public administration, an effort launched in Guatemala beginning in the 1980’s.<\/span><\/p>\n

We can’t contextualize the women’s struggle without considering an atmosphere created by a mixture of patriarchy, colonialism and capitalism–variables at these levels are inseparable and remain embedded in the government.<\/span><\/p>\n

As Francisco Rodr\u00edguez Rouanet, pioneer in ethnographic investigation indicates:<\/span><\/p>\n

The participation of women in indigenous mayoral-leadership positions has been a fact since 1970. \u00a0 Francisco explains that during that year in Solol\u00e1 total political, religious, and indigenous ethnic guild* positions totaled 417 men and women.\u00a0 The majority of political positions were held by men, while of the 365 religious and indigenous ethnic leadership roles, 69 were held by women.<\/span><\/p>\n

\"\"<\/a><\/p>\n

Transformation<\/b><\/p>\n

Currently, mayoral jurisdictions have positions such as mayor, administrators, clerks of court, law enforcement officers, advisors, counselors, spiritual leaders, etc., (one specific to women).\u00a0 Each entails celebratory recognition by the community bestowed upon its male appointee.\u00a0 The festivities are provided by his wife and family members.<\/span><\/p>\n

To provide a better explanation:\u00a0 The *guilds’ celebrations in Chichicastenango, Guatemala and various other neighboring villages and in the south of Mexico are ways of creating and forming community through socializing, through cultural, political and economic relationships.\u00a0 The celebrations are public announcements of the position the appointee is executing, as well as information about the headquarters or home of the guild*.\u00a0 They are a vehicle for taking up collections to defray expenses while the work is performed solely for the honor it brings.\u00a0<\/span><\/p>\n

Women have always had a fundamental role in the organization of these celebrations.\u00a0 The complex structure of communal meals and feeding an entire festive congregation are eloquent and powerful roles.\u00a0 In Chichicastenango, Quich\u00e9 the practice of\u00a0 these prestigious appointments endures.\u00a0 Indeed, today the role of women has been transformed thanks to doors opened by ancesral women responding to their own situation and history.<\/span><\/p>\n

Being an executive administrator is no longer only a position for men.\u00a0 KonanTomasita Riquiac currently holds the position for the Encarnaci\u00f3n Guild and is the first woman to do so.\u00a0 There is now another woman administrator, Leticia Guarcas, keeping her company.<\/span><\/p>\n

\"\"<\/a>Another piece of important history to remember occurred between 2018 and 2019 when the first woman, Do\u00f1a Ana Xirum, became the first woman mayor of the community where the Jes\u00fas Nazareno Guild* makes its home.\u00a0 Nowadays the guilds* have suggested changes and have provided other possibilities for women within the organizations.<\/span><\/p>\n

There are differences from one municipality to the next.\u00a0 In 2011 the 48 cantons of Totonicap\u00e1n had their first woman president of an organization notably dominiated by men.\u00a0 In 2014 Andrea Isch\u00edu, a Mayan woman, was charged with responsibility for the community forest in Totonicap\u00e1n.<\/span><\/p>\n

In Quetzaltenango, after closure of the indigenous mayoral office, there was an attempt to do away with whatever activity elevated the Kiche’ peoples’ presence.\u00a0 But in 1979 change was sought out for Kiche’ cultural representation and the \u00abUmialTinamit Re XelajujNoj\u00bb, a women’s competition exclusively for Mayan women of Quetzaltenango was created.\u00a0 It served as a tool for indigenous vindication from discrimination, exploitation and superficial romanticizations of indigenous culture.<\/span><\/p>\n

Participation by women in spaces such as indigenous mayoral positions should not be view as identical one community to the next.\u00a0 Each group resisted in different areas and in differing ways against violence, racism and displacement by the government, all of which continue to date.\u00a0\u00a0<\/span><\/p>\n

Anny Ventura Puac is a Maya Kiche’ woman, spiritual guide, businessowner, politial scientist, specializing in\u00a0 sustainable development for indigenous communities.\u00a0 Additionally, she collaborates with the world-wide movemnt Cura Da Terra.<\/span><\/p>\n

 <\/p>\n

*Translator’s note: <\/b>\u00a0I have chosen the English word <\/span>guild<\/span><\/i> as translation for the Spanish <\/span>cofrad\u00eda.\u00a0 <\/span><\/i>To be clear, in this article <\/span>guild<\/span><\/i> does not imply trade\/labor union as it is commonly used, rather the reader should infer association, brother\/sisterhood whose members share a Mayan way of life, cosmology and responsiblities to their local community.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

by Anny Ventura Puac In their day-to-day life, on their own lands and throughout their history, First Peoples live out the consequences of their displacement which began when colonialism was imposed upon them . . . and which has not ceased.\u00a0 To comprehend the concept of \u00abindigenous\u00bb from the point of view of women and […]<\/p>\n","protected":false},"author":1,"featured_media":10008,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[453,424,422],"tags":[3867,3869,3868,3871,3870],"class_list":["post-10014","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-frontpage-en","category-politics","category-women","tag-48-cantons-and-indigenous-women","tag-guilds-as-political-social-events","tag-indigenous-mayorship-a-means-of-settlers-control","tag-umialtinamit-re-xelajujnoj-en","tag-women-in-positions-of-indigenous-leadership"],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.entremundos.org\/revista\/wp-content\/uploads\/2022\/07\/articulo-4-foto-1.jpg?fit=1720%2C1136&ssl=1","jetpack_shortlink":"https:\/\/wp.me\/p7ljt7-2Bw","jetpack-related-posts":[{"id":6265,"url":"https:\/\/www.entremundos.org\/revista\/women\/civilization-of-indigenous-peoples-in-the-twenty-first-century\/?lang=en","url_meta":{"origin":10014,"position":0},"title":"\u201cCivilization\u201d of Indigenous Peoples in the Twenty-First Century","author":"Majo Recinos","date":"18 febrero, 2020","format":false,"excerpt":"Emma Chirix \u00a0 To talk about the civilization of Indigenous Peoples through education implies placing the discussion within the context of the construction of national initiatives that aim to colonize, civilize, citizenize, modernize, and Latinize to integrate them into the Western system and national culture. 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