[Aztlan] Anthropologist as change agents

[Hube Smith]

I would agree that, among the Maya of Yucatan, anthropologists have 
doubtless made little

significant impact. My observations have been that my HOT IDEAS were best 
left unspoken

because the Maya had (or invented) a solution which worked well for them. 
Yes, it may have

moved in a different time line than was comfortable to me, but their time 
line is their own and

that only makes it different--not less workable.


On the other hand, some anthropologists WANT very much to have impact, 
regardless their protestations

to the contrary.  This is the odd but true maxim that folks from developed 
societies CAN HARDLY BELIEVE

that these rural Maya don't need "help."


If only they could hear the words the Maya mutter under their breath!





----- Original Message ----- 
From: "jeremy smith" <birdjaguar7 at yahoo.com>
To: <aztlan at lists.famsi.org>
Sent: Wednesday, May 09, 2007 10:43 AM
Subject: [Aztlan] Anthropologist as change agents


Hi Everybody,

  New ideas require considerable time to be around before the traditional 
Maya will accept
  them and allow change to occur. But then the idea is not that new and is 
considered
  traditional anyways. Anthropologist have brought changes into the Maya 
world, some have
  been quickly accepted, and others have been slowly accepted.

  Ruben Reina wrote in his book "The Law of the Saints," published in 1967, 
about an incident
  that brought change through his encounter with the Maya. He requested to 
take a picture of
  the Santo Nino statue in the church. His request was not well received, 
and it took some
  time before an agreement, and arrangements were made so he could do so. 
Even in the
  process of taking the picture, there were some very delicate moments 
within the church
  walls. Ultimately the picture was taken, and eventually many of the local 
Maya requested a
  picture, so they could appease the desires and needs of Santo Nino within 
the walls of their
  home. Santo Nino is very delicate and can be angered easily if not 
approached properly.
  Ruben changed the way Santo Nino was approached and served within the 
community.

  Maude Oakes wrote in her book "The Two Crosses of Todos Santos," published 
in 1951,
  about an encounter that brought new light upon the way the "snake in the 
belly" curse was
  looked at:

   IT WAS PATRONA WHO NOW SPOKE: "SENORITA, THIS IS A DOUBLY SAD TIME FOR
  ME BECAUSE MY BROTHER DIED JUST A FEW DAYS AGO NEAR CONCEPCION."

 "THAT IS INDEED SAD, PATRONA," I SAID. "WAS HE YOUNG?"

 "YES, HE WAS THIRTY-FIVE YEARS OLD. HE DIED BECAUSE OF AN ANIMAL
  INSIDE HIM THAT WAS JUMPING ABOUT IN HIS STOMACH. THAT IS WHAT HE DIED
  OF. NO ONE COULD CURE HIM."

 DOMINGO SAID, "THE PEOPLE OF CONCEPCION ARE BAD PEOPLE. THE BRUJOS
THERE CAN CAST SPELLS."

 TATA JULIAN SAID, "YES, THEY CAN PUT AN ANIMAL INSIDE YOU. WICKED INDEED
ARE THE PEOPLE OF CONCEPCION."

 THEY ASKED ME IF I KNEW HOW TO CURE SUCH A CONDITION, AND I SAID,
  "YES, IT IS AN ANIMAL CALLED TENIA OR TAPEWORM, AND IT CAN BE CURED BY
  THE SICK ONE SWALLOWING A BOTTLEFUL OF WHITE MEDICINE. THE ANIMAL
  DOES NOT LIKE THIS AND LEAVES THE BODY, AS IN CHOR, DYSENTERY. WHEN
  THE ANIMAL COMES OUT ONE MUST WATCH TO BE SURE IT COMES OUT WITH ITS
  HEAD, FOR IF THE HEAD IS NOT THERE, IT IS INSIDE, AND MORE ANIMALS WILL 
GROW FROM IT."

  These are but two of many examples within the writings of various 
anthropologist.

  David



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