This work is the first English translation of the complete text of the Title of Totonicapán, one of the most important documents composed by the K’iche’ Maya in the highlands of Guatemala, second only to the Popol Vuh. The original document was completed in 1554, only a few decades after the Spanish Conquest of the K’iche’ people in 1524. This volume contains a wholly new translation from the original K’iche’ Maya text, based on the oldest known manuscript copy, rediscovered by Robert Carmack in 1973. The Title of Totonicapán is a land title written by surviving members of the K’iche’ Maya nobility, a branch of the Maya that dominated the highlands of western Guatemala prior to the Spanish invasion in 1524, and it was duly signed by the ruling lords of all three major K’iche’ lineages—the Kaweqib’, the Nijayib’, and the Ajaw K’iche’s. Titles of this kind were relatively common for Maya communities in the Guatemalan highlands in the first century after the Spanish Conquest as a means of asserting land rights and privileges for its leaders. Like the Popol Vuh, the Title of Totonicapán is written in the elevated court language of the early Colonial period and eloquently describes the mythic origins and history of the K’iche’ people. For the most part, the Title of Totonicapán agrees with the Popol Vuh’s version of K’iche’ history and cosmology, providing a complementary account that attests traditions that must have been widely known and understood. But in many instances the Totonicapán document is richer in detail and departs from the Popol Vuh’s more cursory description of history, genealogy, and political organization. In other instances, it contradicts assertions made by the authors of the Popol Vuh, perhaps a reflection of internal dissent and jealousy between rival lineages within the K’iche’ hierarchy. It also contains significant passages of cosmology and history that do not appear in any other highland Maya text. This volume makes a comprehensive and updated edition of the Title of Totonicapán accessible to scholars and students in history, anthropology, archaeology, and religious studies in Latin America, as well as those interested in Indigenous literature and Native American/Indigenous studies more broadly. It is also a stand-alone work of Indigenous literature that provides additional K’iche’ perspectives, enhancing the reading of other colonial Maya sources.

Despite recent developments in epigraphy, ethnopoetics, and the literary investigation of colonial and modern materials, few studies have compared glyphic texts and historic Maya literatures. Parallel Worlds examines Maya writing and literary traditions from the Classic period until today, revealing remarkable continuities across time. In this volume, contributions from leading scholars in Maya literary studies examine Maya discourse from Classic period hieroglyphic inscriptions to contemporary spoken narratives, focusing on parallelism to unite the literature historically. Contributors take an ethnopoetic approach, examining literary and verbal arts from a historical perspective, acknowledging that poetic form is as important as narrative content in deciphering what these writings reveal about ancient and contemporary worldviews. Encompassing a variety of literary motifs, including humor, folklore, incantation, mythology, and more specific forms of parallelism such as couplets, chiasms, kennings, and hyperbatons, Parallel Worlds is a rich journey through Maya culture and pre-Columbian literature that will be of interest to students and scholars of anthropology, ethnography, Latin American history, epigraphy, comparative literature, language studies, indigenous studies, and mythology.

The Theologia Indorum by Dominican friar Domingo de Vico was the first Christian theology written in the Americas. Made available in English translation for the first time, Americas' First Theologies presents a selection of exemplary sections from the Theologia Indorum that illustrate Friar Vico's doctrine of god, cosmogony, moral anthropology, understanding of natural law and biblical history, and constructive engagement with pre-Hispanic Maya religion. Rather than merely condemn the Maya religion, Vico appropriated local terms and images from Maya mythology and rituals that he thought could convey Christianity. His attempt at translating, if not reconfiguring, Christianity for a Maya readership required his mastery of not only numerous Mayan languages but also the highly poetic ceremonial rhetoric of many indigenous Mesoamerican peoples. This book also includes translations of two other pastoral texts (parts of a songbook and a catechism) and eight early documents by K'iche' and Kaqchikel Maya authors who engaged the Theologia Indorum. These texts, written in Highland Mayan languages both by fellow Dominicans and by Highland Maya elites demonstrate the wider influence of Vico's ethnographic approach shared by a particular school of Dominicans. Altogether, The Americas' First Theologies provides a rich documentary case example of the translation, reception, and reaction to Christian thought in the indigenous Americas

In Rewriting Maya Religion Garry Sparks examines the earliest religious documents composed by missionaries and native authors in the Americas, including a reconstruction of the first original, explicit Christian theology written in the Americas—the nearly 900-page Theologia Indorum (Theology for [or of] the Indians), initially written in Mayan languages by Friar Domingo de Vico by 1554. Sparks traces how the first Dominican missionaries to the Maya repurposed native religious ideas, myths, and rhetoric in their efforts to translate a Christianity and how, in this wake, K’iche’ Maya elites began to write their own religious texts, like the Popol Vuh. This ethnohistory of religion critically reexamines the role and value of indigenous authority during the early decades of first contact between a Native American people and Christian missionaries. Centered on the specific work of Dominicans among the Highland Maya of Guatemala in the decades prior to the arrival of the Catholic Reformation in the late sixteenth century, the book focuses on the various understandings of religious analyses—Hispano-Catholic and Maya—and their strategic exchanges, reconfigurations, and resistance through competing efforts of religious translation. Sparks historically contextualizes Vico’s theological treatise within both the wider set of early literature in K’iche’an languages and the intellectual shifts between late medieval thought and early modernity, especially the competing theories of language, ethnography, and semiotics in the humanism of Spain and Mesoamerica at the time. Thorough and original, Rewriting Maya Religion serves as an ethnohistorical frame for continued studies on Highland Maya religious symbols, discourse, practices, and logic dating back to the earliest documented evidence. It will be of great significance to scholars of religion, ethnohistory, linguistics, anthropology, and Latin American history.

The first anthology in any language to represent the full trajectory of this remarkable literature.

A 2006 collection of indigenous-language writings from central Mexico and Guatemala, written during the colonial period.

The present volume introduces new considerations on the topic of “World Literature”, penned by leading representatives of the discipline from the United States, India, Japan, the Middle East, England, France and Germany. The essays revolve around the question of what, specifically in today's rapidly globalizing world, may be the productive implications of the concept of World Literature, which was first developed in the 18th century and then elaborated on by Goethe. The discussions include problems such as different script systems with varying literary functions, as well as questions addressing the relationship between ethnic self-description and cultural belonging. The contributions result from a conference that took place at the Dahlem Humanities Center, Freie Universität Berlin, in 2012.

Here is one of the most important surviving works of pre-Columbian civilization, Rabinal Achi, a Mayan drama set a century before the arrival of the Spanish, produced by the translator of the best selling Popol Vuh. The first direct translation into English from Quiché Maya, based on the original text, Rabinal Achi is the story of city-states, war, and nobility, of diplomacy, mysticism, and psychic journeys. Cawek of the Forest People has been captured by Man of Rabinal, who serves a ruler named Lord Five Thunder. Cawek is a renegade, a warrior who has inflicted much suffering on Rabinal. Yet he is also the son of the lord of the allied city of Quiché--a noble who once fought alongside Man of Rabinal. The drama presents the confrontation between the two during the trial of Cawek, who defies his captors and proudly accepts death by beheading. Dennis Tedlock's translation is clear and vivid; more than that, it is rooted in an understanding of how the play is actually performed. Despite being banned for centuries by Spanish authorities, it survived in actual practice, and is still performed in the town of Rabinal today. Tedlock's photographs and diagrams accompany the text, capturing nuances not apparent in the dialogue alone. He also provides an introduction and commentary that explain the historical events compressed into the play, the Spanish influence on the Mayan dramatic tradition, and the cultural and religious world preserved in this remarkable play. Rabinal Achi ranks as a classic of Mayan literature--and a rare window on a world that had yet to be invaded by Europeans. Dennis Tedlock brings this drama to life in all its richness.

If history is written by the victors, then as the rulers of a nation change, so too does the history. Mexico has had many distinct periods of history, demonstrating clearly that the tale changes with the writer. In National Narratives in Mexico, Enrique Florescano examines each historical vision of Mexico as it was interpreted in its own time, revealing the influences of national or ethnic identity, culture, and evolving concepts of history and national memory. Florescano shows how the image of Mexico today is deeply rooted in ideas of past Mexicos—ancient Mexico, colonial Mexico, revolutionary Mexico—and how these ideas can be more fully understood by examining Mexico’s past historians. An awareness of the historian’s cultural perspective helps us to understand which types of evidence would be considered valid in constructing a national narrative. These considerations are important in modern Mexican historiography, as historians begin to question the validity of Mexico’s “collective memory.” Enhanced by more than two hundred drawings, photographs, and maps, National Narratives in Mexico offers a new vision of Mexico’s turbulent history.