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175 Notes Chapter 1 1. For example, one of the most indispensible works on Aztec and Mixtec codices , Stories in Red and Black (2000), was written by Elizabeth Hill Boone, an art historian. The equally important Maya Cosmos (1993), a work of archeoastronomy that deals extensively with the Popol wuj, was authored by David Freidel, Linda Schele, and Joy Parker, the latter of whom are an archeologist and an art historian, respectively. Finally, I feel I should also mention Maya Conquistador (1998), a work by the historian Matthew Restall that examines Yucatec Maya accounts of the conquest. 2. Some of the best-known works on indigenous literatures from Mexico are Ángel María Garibay Kintana’s two-volume Historia de la literatura náhuatl, which first appeared in 1953 and 1954. Garibay’s one-time student, Miguel LeónPortilla , has published many anthologies over his long and distinguished career, among them Visión de los vencidos (1959) and El reverso de la conquista (1964), both of which focus on texts from the colonial period. A more recent effort of León-Portilla’s, published in collaboration with the American Earl Shorris, In the Language of Kings (2001), provides a broader overview of these literatures as its texts span the pre-Colombian era to the present. 3. Unless otherwise noted, all translations from Spanish are my own. 4. See, for example, U tzikbalil Yum Santísima Cruz Tun (1982) by Benito Aban May and Aniversario del fusilamiento de Felipe Carrillo Puerto en Muxupip, Yucatán (1982) by Santiago Domínguez Aké. Both works are originally composed as ethnographic monographs under the direction of the Secretaria de Educación Pública, among other institutions. Both also reappear in the Letras Mayas series. 5. Literature is conspicuously absent from Castillo Cocom’s assertion! 6. I am thinking, for example, of the works of the writer Felipe de Jesús Castillo Tzec or INDEMAYA’s recent “Weyano’one’” (We are here) campaign, both of which make strategic, pointed use of the word Maya. 7. Fabian observes that “Neither Space nor Time are natural resources. They are ideologically constructed instruments of power” (Fabian 144). 176 • Notes to Pages 13–42 8. The word imagined here refers to the fact that “the members of even the smallest nation will never know most of their fellow members, meet them, or even hear of them, yet in the minds of each lives the image of their communication” (Anderson 6). 9. Although Althusser is not explicitly concerned with language, most of the Ideological State Apparatuses (ISAs) he lists are articulated in and through a given national language (96). From religion to education to the legal system to politics, the privileging of one language and the exclusion of others reinforces the legitimacy of the dominant language. To paraphrase Althusser, language itself can thus forward the reproduction of the conditions of production of certain kinds of national citizen-subjects. 10. Ibid., 115–26. 11. I am thinking in particular of Garza’s edition of the Chilam Balam, which include the original illustrations, and Tedlock’s 2000 Years of Maya Literature, a text that similarly seeks not to reduce Maya script to the norms of alphabetic literacy. 12. See, for example, Gollnick. Although not dealing with indigenismo per se, this work is an excellent discussion of representations of the Chiapas’s Lacandón jungle and covers the production of numerous Mexican and non-Mexican writers, filmmakers, and intellectuals. 13. In a conversation I had with the Yucatec Maya anthropologist Genner Llanes-Ortiz, he described how during interviews with storytellers his mother was much better than he at responding to the rhetorical formulae they used, which required an expected response from the listeners. I go into detail about this later in the chapter. 14. As a similar example of the difficulty of translating epistemological categories , the Maya word ts’ib means both writing/to write and painting/to paint (Diccionario maya 882). 15. Refer to the works cited section for representative works by these writers and intellectuals. This list is not meant to be exhaustive. 16. This passage does not appear in the Wright translation, Crossing Borders. It should be on page 155. 17. Another contender would be Lión’s El tiempo principia en Xibalbá, published in 1985. 18. Again, refer to the works cited for representative works by these authors. For a thorough bibliography, please see Leirana Alcocer’s Catálogo de textos mayas. Chapter 2 1. I will address Stephens...

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