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Hach Winik may be the last comprehensive study of traditional Lacandon Maya society based on intensive ethnographic fieldwork. Long isolated, culturally conservative, and bearing a mystique of Mesoamerican "primitivism," the Lacandon now live on the brink of cultural disintegration. Their habitat is all but destroyed by lumbering and by the large-scale invasion of other Maya peoples in search of land. In the 1970s and 1980s, Dr. Didier Boremanse collected cultural data and textual materials from two groups of Lacandon who still remained relatively isolated. Hach Winik describes and compares the cultural traditions of these two groups. Topics presented in this volume include the history of Lacandon contact with other peoples as well as settlement patterns, life cycle, social control, residence and marriage, the kinship system, and the ritual expression of these social domains. Statistical data are balanced by a wealth of descriptive detail concerning events and individuals. A number of oral narratives are also presented and include many words and utterances in the original language with English glosses.

There is handwriting, underlining and/or highlighting in the book Cover/Case has some rubbing and edgewear. Access codes, CDs, slipcovers and other accessories may not be included.

The introduction of the Virgin Mary to the native peoples of Mexico is often closely associated with Our Lady of Guadalupe, the principal Mexican Marian devotion. Historical evidence indicates that the Mexican shrine was not established until the 1560s, the legend was virtually unknown until its initial publication in Spanish in 1648 and in Nahuatl the following year; and native people did not participate in the devotion to any extensive degree until after the mid-seventeenth century. How, then, was devotion to the Virgin actually introduced to Nahuas during the first decades of Christian evangelization? This book addresses this question through the presentation of Nahuatl-language devotional texts relating to Mary, texts through which Nahuas learned about the Virgin and expressed their own developing devotion to her. The wide range of Nahuatl literature on the Virgin shows that Nahuas were introduced to, and to varying degrees participated in, the full-blown medieval and Renaissance devotion to Mary, adapted into their own language. Native scholars participated in the composition of much of this material. Nahuatl text and English translation are presented in parallel columns. Each text is preceded by introductory commentary that explicates the European background of the material and its new meanings and uses in the Mexican context.

The introduction of the Virgin Mary to the native peoples of Mexico is often closely associated with Our Lady of Guadalupe, the principal Mexican Marian devotion. Historical evidence indicates that the Mexican shrine was not established until the 1560s, the legend was virtually unknown until its initial publication in Spanish in 1648 and in Nahuatl the following year; and native people did not participate in the devotion to any extensive degree until after the mid-seventeenth century. How, then, was devotion to the Virgin actually introduced to Nahuas during the first decades of Christian evangelization? This book addresses this question through the presentation of Nahuatl-language devotional texts relating to Mary, texts through which Nahuas learned about the Virgin and expressed their own developing devotion to her. The wide range of Nahuatl literature on the Virgin shows that Nahuas were introduced to, and to varying degrees participated in, the full-blown medieval and Renaissance devotion to Mary, adapted into their own language. Native scholars participated in the composition of much of this material. Nahuatl text and English translation are presented in parallel columns. Each text is preceded by introductory commentary that explicates the European background of the material and its new meanings and uses in the Mexican context.