The Xinka, or Xinca, are a non-Mayan indigenous people of Mesoamerica, with communities in the southern portion of Guatemala, near its border with El Salvador, and in the mountainous region to the north. Their languages (theXincan languages) are not known to be related to any other language family,although they have many loan words fromMayan languages. The Xinka may have been among the earliest inhabitants of southeastern Guatemala, predating the arrival of theMayaand thePipil. In the 2018 National Census, a total of 264,167 individuals identified themselves as Xinka, representing 1.8% of the national population. After a revivalist movement led by the two main Xinka political organizations in Guatemala, self identified Xincas increased from 16,214 individuals in 2002 to 264,167 in 2018.
Xinca, Mesoamerican Indians of southeastern Guatemala. Xinca territory traditionally extended about 50 miles (80 km) along the Río Los Esclavos in Guatemala and extended to the El Salvador border. The Xinca first encountered Spanish conquistadors in 1523, when Pedro de Alvarado entered Xinca territory. Xinca and other indigenous peoples in the region were subdued by Pedro de Portocarrero in 1526. The Xinca were treated very harshly by the Spanish, whose methods for ensuring capitulation included branding and enslavement. The latter practice gave name to the river in Xinca territory (esclavos, “slaves”). Before Spanish colonization, Xinca people used relatively simple technologies and social organization, particularly when compared to neighbouring Mayan peoples. Traditional Xinca towns had wooden structures rather than stone buildings, and the people organized as a confederacy of tribes rather than adopting the Maya’s strong political centralization and social stratification. Because late-20th-century political unrest in Guatemala made census data difficult to gather and verify, estimates of the Xinca population range from 1,200 to upwards of 100,000 in the early 21st century.
Two decades ago, the 2002 Census reported that there were just 16 thousand people who self-identified as Xinka in Guatemala. 16 years later, in the most recent government count, that number shot up by 1,600 per cent to 270,000 people. There had obviously been a rebirth of identity, but not by happenstance. ‘There was a perception that there were no more Xinkas, but we worked very hard on strengthening our cultural identity,’ says Angélica Jiménez, president of the commission on women in the Xinka Parliament and a communal landholder in the village of Queada, Jutiapa. ‘There was an enormous need to recover our roots in order to defend our forests and rivers from megaprojects looking to enter our territory.’ Xinka land extends across parts of the eastern Guatemalan departments Jutiapa, Santa Rosa, Jalapa, and Escuintla. Academic Claudia Dary explains in her work on the history of the Xinka people that under the Spanish crown their territory was known as the Corregidor of Guazacapan and stretched between the rivers Michatoya and La Paz, just along the Salvadoran border.
Xinca (or Xinka, Szinca) is a small extinct family of Mesoamerican languages, formerly regarded as a single language isolate, once spoken by the indigenousXinca people in southeastern Guatemala, much of El Salvador, and parts of Honduras. The Xincan languages have no demonstrated affiliations with other language families. Lehmann (1920) tried linking Xincan withLencan, but the proposal was never demonstrated.An automated computational analysis (ASJP4) by Müller et al. (2013)also found lexical similarities between Xincan andLencan. However, since the analysis was automatically generated, the grouping could be either due to mutual lexical borrowing or genetic inheritance. The Xincan languages were formerly regarded as one language isolate, but the most recent studies suggest they were indeed a language family.
Xinkan languages, Xinkan also spelled Xincan, a small family of four languages from southeastern Guatemala: Chiquimulilla Xinka, Guazacapán Xinka, Jumaytepeque Xinka, and Yupiltepeque Xinka. Extinct and poorly attested Jutiapa Xinka may have been a dialect of Yupiltepeque Xinka or possibly an additional distinct language. Chiquimulilla Xinka and Yupiltepeque Xinka are extinct. The last speaker of Chiquimulilla Xinka died in the late 1970s. There are one or two elderly semispeakers of Guazacapán Xinka and Jumaytepeque Xinka. A very active group of young people are endeavouring to learn and revitalize Xinka, basing themselves primarily on Guazacapán Xinka. Evidence from Xinkan place-names indicates that these languages formerly had a much-broader distribution. Since nearly all agricultural terms in Xinkan are loanwords fromMayan languages, with a few fromMixe-Zoquean languages, it is hypothesized that Xinkan speakers were not agriculturalists until theyacquiredknowledge of agriculture from their Mayan neighbours.
The Xinka people mostly live in southeastern Guatemala, in the municipalities of Santa Rosa, Jalapa, Jutiapa, and Escuintla. Since the time of Spanish colonization, the Xinka have fought to protect their land and culture. Today, they continue asserting their rights to self-determination, to fight for recognition from the Guatemalan government, and to resist transnational mining companies set on extracting large amounts of silver from their territory, which hosts one of the largest-known deposits in the world. The list of challenges they face — along with millions of other Guatemalans — is long. Already-high rates of malnutrition are climbing as food insecurity worsens. Public hospitals are collapsing under the weight of Covid-19. The national government is using the military to enforce a daily 4 pm country-wide curfew and criminalizing the many Guatemalans forced to break it in order to feed their families. And while all public transportation is still prohibited and food markets restricted, resource extraction has been deemed an essential service, putting at further risk the health of communities who have long fought to protect their lands from mining. Their tenacious organizing in their communities and in the courts is the only thing keeping resource extraction at bay, whose operations would otherwise go unhindered during this global health pandemic.
The Xinca Indians are native people of Central America. Though there are more than 200,000 people of Xinca descent in Guatemala today and probably others in neighboring El Salvador, the Xinca language has not been spoken in their communities for 50 years. However, many recordings were made in the 20th century and some younger Xinca people are working to revive their ancestral language again. The name "Xinca" was probably borrowed from the Nahuatl word Tzinaka, meaning "bat." Bats were culturally and mythologically important to the people of Guatemala, and the neighboring Tzotzil tribe's name also means "bat" in Mayan. One complication for Xinca language revival is that the different Xincan dialects were very distinct from each other--so much so that many linguists believe they were actually independent languages (like the different Maya languages of Guatemala are,) Since there are no fluent speakers alive today, it remains to be seen whether Xinca language activists will try to revive a single dialect, multiple dialects, or combine them into an intermediate form for easier language learning. The four main Xincan languages are known as Jumaytepeque (or Jumay Xinka), Chiquimilla (or Chiguimuliya), Guazacapán, and Yupiltepeque, each of which is named after the region where it was spoken. "Xinca" is also spelled several different ways in some literature, including Xinka, Shinka, Shinkan, Xincan, Xinkan, Szinca, Zinca, Jinka, Sinka, and Sinacamecayo.
May 16, 2022 June 5, 2022 Animal Stories Animals in Mythology Since the beginning of human history, people have lived in close contact with animals—usually as hunters and farmers—and have developed myths and legends about them. All kinds of creatures, from fierce leopards to tiny spiders, play important roles in mythology. A myth can give special meaning or extraordinary qualities to common animals such as frogs and bears. However, other creatures found in myths—many-headed monsters, dragons, and unicorns—never existed in the real world. Animals may serve as stand-ins for humans or human characteristics, as in the African and Native American trickster tales or the fables of the Greek storyteller Aesop. In some legends, animals perform heroic deeds or act as mediators between heaven and earth. They may also be the source of the wisdom and power of a shaman. Animals often have a dualistic quality in mythology. They can be helpful to humans or harmful—som...
Mythology always has an important role in society; myths provide explanations for things that cannot be explained and give people hope during difficult times. Even in modern times, we turn to our superheroes and science fiction epics, our own versions of mythology, for comfort. All use mythic themes. The world is home to a wide variety of cultures and beliefs. Whether you are looking for the stories of Native Americans, ancient Greek Mythology or Japanese folklore, we have compiled a list of some of the most popular mythologies from around the world! World Mythology is the global term for all of the myths found throughout history across the entire world. These stories take place across all cultures and time periods, and are usually deeply meaningful to the culture they come from. Myth: A story with deep societal meaning, usually dealing with god(s) and explaining the origin of things. Legend: A story with possible historical origins, though likely inflated over time. ...
The Ouachita were a Native American tribe who lived in northeastern Louisiana along the Ouachita River . Their name has also been pronounced as Washita by English speakers. The spelling "Ouachita" and pronunciation "Wah-sha-taw" came about as a result of French settlers and their influence. Many landscape features and places have been named for them since colonization of the region by Europeans and Americans. The Ouachita were loosely affiliated with the Caddo Confederacy . Their traditional homelands were the lower reaches of the Ouachita River in present-day northeastern Louisiana and along the Black River . Around 1690, the tribe is believed to have settled at Pargoud Landing on the Ouachita River. This was later the site of a French trading post, and ultimately the present-day city of Monroe, Louisiana developed around it. Jean-Baptiste Le Moyne, Sieur de Bienville , a...
Comments
Post a Comment