- This contemporary account of an Indigenous woman navigating the quickly changing landscape of mid-20th century Guatemala was riveting, to say the least. There were plenty of connections to past readings, notably with Guaman Poma de Ayala. I found the part of the Intro where Menchú talks about learning Spanish, not out of a desire to learn the language, but as a means of resistance. Much like Ayala, her use of the language seems to come from a desire to improve the lives of her people. The main difference being that Menchú does not seem to speak to those in power directly, rather it feels as though she uses her voice to garner enough attention so that those in power are forced to notice. On a separate note, I also found it interesting how this work addresses the question we’ve been asking about what it means to be Indigneous. While we must be careful in generalizing, for Menchú and her community, it seems as though Indigeneity has much more to do with a way of life than ancestry. While ancestry certainly plays an integral role in her definition, it seems as though it is more important how an individual chooses to live. Whether or not they respect and live in line with the beliefs of these same ancestors
- I also found the way the belief systems of Christianity are blended with Indigenous beliefs really interesting. Unlike in other texts where Christianity a is suggested to be a threat to the vitality and identity of Indigenous peoples, Menchú’s account suggests a peaceful co-existence. I found it particularly interesting that she says Catholicism is just another means of expression. Unlike Ayala, who attempts to make Inca religion sound like an ancient offshoot of Christianity, Menchú simply notes the simi,Aristide of the two, noting their complimentary nature. Finally, the role of community is made very evident. Even from birth, a child is bound to and by community. Their obligations to one another arising out of a desire for betterment of the community rather than themselves. This comes across most clearly when Menchú talks about how they don’t want to be like the Ladinos. Even though the ladinos have less struggles and don’t suffer nearly as much as Menchú’s community, their desire for self improvement at any cost flies on the face of the core tenets of their beliefs. Even marriage is presented as a communal work, securing the future of the Indigenous populations from the erasure the government seems so dead set on
I totally agree that it reminds me of Guaman Poma’s work, and I think the places where they differ, like that of religion and of mixed persons, are so so interesting. I have to imagine that a lot of the differences in their opinions on things like ladinos/mestizos are coming from their personal experience; Menchú is witnessing ladinos struggle less, and Guaman Poma is speaking as a ladino claiming royal descendants so that he will be listened to. I do not think the two would like each other, but I would be interested in seeing that kind of conversation between them.
The incorporation of Christian doctrine as a further extension of Rigoberta and her communities Indigenous rituals was something I thought was interesting too. I do like her account of still keeping them distinct as opposed to Guaman Poma’s appeasing attempt to coax Inca beliefs as an extension of Christendom, whereas Rigoberta sees it as the opposite. To be honest, her integration of Christendom, through her works with the priests and nuns, was another form of resistance for the betterment of her people. I believe she did find enough solace in the religion to abide by it, but at the same time, she understood the good it can do for her community in assimilating nicely into it as well; perhaps as a positive feedback loop.