A vivacious and endearing story of identification, values, and the rewards in looking closely and thinking imaginatively. Lali finds a little feather in the field. Who might it belong to? Lali sets out to find the feather a home, but one bird after another rejects it. The feather is too small for Rooster, too slow for Crow, and too plain for Peacock. That is until Lali decides to keep the little feather and discovers all the things she can do with it, and the other birds begin to recognize its value. Farhana Zia offers a charming tale with an inventive circular structure that reveals the importance of looking beyond first impressions. Illustrator Stephanie Fizer Coleman brings this delightful story of imagination and inspiration to life.

Lali has worked hard to earn money for a special treat—but should she spend her earnings on herself or her friends? Lali works hard to earn some money while her animal friends watch. She stirs. She stokes. She pounds. She pours. Then off she goes to the market on the twisty-curvy, dusty, stony, prickly, sizzly-wizzly path. What shall she buy with the jingle in her pocket? Lentils for Hen? Berries for Goat? Ribbons for Bird? Or perhaps a lovely pair of flip-flops for her poor tired feet. But when Lali returns home and sees her friends’ disappointed faces, sherealizes that while hard work pays off, generosity also has rewards.

An important and previously unexplored body of esoteric ritual songs of the Tz’utujil Maya of Santiago Atitlán, Guatemala, the “Songs of the Old Ones” are a central vehicle for the transmission of cultural norms of behavior and beliefs within this group of highland Maya. Ethnomusicologist Linda O’Brien-Rothe began collecting these songs in 1966, and she has amassed the largest, and perhaps the only significant, collection that documents this nearly lost element of highland Maya ritual life. This book presents a representative selection of the more than ninety songs in O’Brien-Rothe’s collection, including musical transcriptions and over two thousand lines presented in Tz’utujil and English translation. (Audio files of the songs can be downloaded from the UT Press website.) Using the words of the “songmen” who perform them, O’Brien-Rothe explores how the songs are intended to move the “Old Ones”—the ancestors or Nawals—to favor the people and cause the earth to labor and bring forth corn. She discusses how the songs give new insights into the complex meaning of dance in Maya cosmology, as well as how they employ poetic devices and designs that place them within the tradition of K’iche’an literature, of which they are an oral form. O’Brien-Rothe identifies continuities between the songs and the K’iche’an origin myth, the Popol Vuh, while also tracing their composition to the late sixteenth and early seventeenth centuries by their similarities with the early chaconas that were played on the Spanish guitarra española, which survives in Santiago Atitlán as a five-string guitar.

In Maya theology, everything from humans and crops to gods and the world itself passes through endless cycles of birth, maturation, dissolution, death, and rebirth. Traditional Maya believe that human beings perpetuate this cycle through ritual offerings and ceremonies that have the power to rebirth the world at critical points during the calendar year. The most elaborate ceremonies take place during Semana Santa (Holy Week), the days preceding Easter on the Christian calendar, during which traditionalist Maya replicate many of the most important world-renewing rituals that their ancient ancestors practiced at the end of the calendar year in anticipation of the New Year’s rites. Marshaling a wealth of evidence from Pre-Columbian texts, early colonial Spanish writings, and decades of fieldwork with present-day Maya, The Burden of the Ancients presents a masterfully detailed account of world-renewing ceremonies that spans the Pre-Columbian era through the crisis of the Conquest period and the subsequent colonial occupation all the way to the present. Allen J. Christenson focuses on Santiago Atitlán, a Tz’utujil Maya community in highland Guatemala, and offers the first systematic analysis of how the Maya preserved important elements of their ancient world renewal ceremonies by adopting similar elements of Roman Catholic observances and infusing them with traditional Maya meanings. His extensive description of Holy Week in Santiago Atitlán demonstrates that the community’s contemporary ritual practices and mythic stories bear a remarkable resemblance to similar cultural entities from its Pre-Columbian past.

In Nueva York is Nicholasa MohrÕs contribution of pathos and humor to the traditionally bleak depiction of life in New YorkÕs Puerto Rican barrio.

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