History
Pre-Columbian times
Attack by the K'iche'
TheSpanish conquest
When Spanish Dominican friars arrived in present-day Guatemala, the only place they had yet to conquer was Tezulutlán, or ''"Tierra de Guerra"'' (Land of War). Bartolomé de las Casas was commissioned to "reduce" the indigenous people through Christianity.Geography
The original name ofSociety
In Achi society, youth and adults interact because the elders instill in the new generations the preservation of traditions and customs. It is believed that the elders have overcome great obstacles to transmit this knowledge.«Comunidad Lingüística Achi»Education
There is a lack of bilingual schools, so illiteracy is common.Culture
Religion
The Achi religion is aTraditional medicine
The Achi have traditional empirical knowledge based in the use of temazcales, herbs, and medicinal plants. The work of theCuisine
Drinks
The main drinks in the Achi cuisine are: * ''atol blanco'' (whiteFoods
The two most well-known dishes are ''Clothing
The clothing of the Achi is made with traditional instruments, and stands out for its colorfulness. The male attire was commonly created by the woman. Using cotton, she used the same thread to weave the shirt, the white pants, and the red sash. The man was in charge of planting the cotton and when it was harvested, he dedicated himself to the production of the thread and a natural paint was used to dye the prepared thread black. Modernity has influenced the loss of the costumes. There are few people who wear these costumes made with the backstrap loom and natural colors. In the past, women made their own ''güipil'' and its trim, both of which were black. At present, women who live in rural areas continue to make their own ''güipil'', but not the trim, as they are the most technical, using the fine threads and colors from the western part of the country. The red trim was created later; it is manufactured in the urban area of Rabinal and other places of the Achi region. As well as the creation of the colored ribbon, the cord and the ''uxaryo'' (collar) were brown or black. In both cases, the costumes had two variants: ceremonial and everyday wear.Feminine dress
The feminine dress of the Achi incudes: * '' Güipil:'' It has various colors, figures, embroidered with different names and thoughts related to the life of the human being. The meaning of the figures is a reserved matter for the women, as they weave without knowing the symbolism. * ''Corte'' (trim) * ''Cinta en colores'' (colored ribbon) * ''Cordón'' (cord) * ''Uxaryo'' (collar or necklace) * ''Cordel'' (cord)Masculine dress
The masculine dress of the Achi includes: * ''Camisa'' (shirt) * ''Pantalón blanco (calsonsillo Blanco)'' (white pants, white underpants) * ''Banda roja'' (red ribbon)Meaning of colors
Each color used is particular as it represents certain things in the life of the human being. * White: Represents the dawn of every day, color of bones and teeth, purity and well-being. * Red: Connotes life, strength, the sun's rays that warm and chase away the darkness, and the blood that circulates in every human being. * Black: Symbolizes the hair, the pupil of the eye, the night when the human being rests for having worked during the day, it is where the sun hides, where the dead lie. * Yellow: Symbolizes the similarity with yellow, black, red and white corn, and the production of excellent crops and the family. * Green: Embodies nature, the green area of the valleys, and all kinds of plantations. * Blue or light blue: Represents the great rivers, lakes, seas and the color of the sky. * Brown: Symbolizes the color of the earth. The ''cordel'' (cord) of the same color, used to tie women's hair, was very popular for a long time, in addition to the ''cinta'' (ribbon). In recent times, the ''cordel'' and the ''cinta'' can only be seen in the most remote communities.Economy and production
Textiles
An important part of the Achi culture, textiles are made with the ''telar de cintura'' (backstrap loom) or ''palitos'' (sticks), and in the way ofCeramics
The artistic objects created by the Achi are traded at markets of all levels, including internationally. In both types of ceramics, whether handmade or made with technology, the work is passed from generation to generation. There are also glazed and aniline-painted ceramics, typical of Rabinal and Chicaj. They are used to personify dances such as ''Rabinal Achí, Venado, Negritos, La Conquista, Torito'' and ''Animales''.Handmade ceramics
First, the raw material is obtained at a communal plot called ''"capilla del barro"'' (chapel of clay), then it is left to dry in the sun, then water is poured and the mud is stamped until it is very smooth, so it is ready for use. To give it shape, they turn it with the body creating pots, jars, pitchers, jugs, skillets, and bowls. They make shapes, painted in red clay which turns white when burned. Both the red clay, and the stone it is extracted from, have a natural origin. The handmade pottery is burned in the open air, in a flat place, surrounded by dung and wrapped entirely in dry straw (zacate or zacatón).Ceramics made with technology
For the production of this type of pottery, theBasketry
The Achi practiceWoodworking
People in the Achi municipalities practiceMetalworking
Fireworks
In Rabinal, Salamá and Purulhá,''Chinchines'' and ''guacales''
''Chinchines'' (maracas) ''guacales'' (alternatively spelled ''huacales''; bowls made of ''morro'' husks) are made with the raw '' morro'' material, obtained from the tree of the same name. First, the ''morros'' are collected, and they must be ripe. They use large ones to create ''guacales,'' and medium and small ones are used to make ''chinchines''. Once collected, the ''morro'' are cooked in a barrel. The ''baseado'' (base) is made using special instruments, it is also sanded with a special blade. After this complex process, they are painted and special decorations are added, using natural and artificial paints. This practice is passed on from parents to children. There are chinchines with zoomorphic (animal), phytomorphic (vegetable) or anthropomorphic (human) forms. According to historian Luis Luján Muñoz, the oldest pieces have their owners' names written on them and sometimes have text that alludes to the events for which they were made. The ''morro'' and the ''jícara'' are processed in three ways: * Carving the ''jícara'' in its natural color. * Coloring the items with '' palo amarillo'' and ''Importance of the ''niij''
The ''niij'' (''Llaveia sp. Homoptera: Margarodidae'') is an insect that biologists classify in the " scale" group (in the sub-orderOther products
They also produce rope, palm products, wax, leather, construction materials, musical instruments (such as the ''tun'' and the ''chirimía'' or shawm), and tulle.Festivals and traditional ceremonies
The Achi share their customs from generation to generation. Their ceremonies revolve around the ''cofradías'' (fraternal groups) and the duty of the members to maintain the proper conduct of the festivities. Also noteworthy are the celebrations of Easter, Christmas and Christmas Eve. The Achi religion is a syncretic complex of Christianity-animism, which is why there are many sacred shrines and mounds. The most sanctified are Chipichek, Chusxan, B'ele tz'ak and Cuwajuexij.Celso Lara FigueroaMajor festivals
Calendar of Achi festivals
''Fiesta de la Virgen del Patrocinio''
The ''Fiesta de la Virgen del Patrocinio'' (Festival of the Patron Virgin) is celebrated in Rabinal. A carved image consisting of''Rabinal Achí''
The ''Rabinal Achí'' is a nationally- and internationally-recognized Kʼicheʼ-language performance. Of pre-Hispanic origin, it is currently performed exclusively in the municipality of Rabinal. It is performed during the Festival of San Pablo Apóstol, 17 January to 25 January. Seven main characters participate. This drama portrays the 13th century proclamation of the Rabinal people to the K'iche' rulers. They refuse to pay tribute as the rulers destroyed the towns of the valley. K'iche' Achí is captured, imprisoned, and sentenced by the ruling court of the Rabinal. He is sacrificed after saying goodbye to his people. As part of the celebration, each year a new ''Alí Ajaw'' (Achí Princess) of Rabinal is elected. In 2004 the chosen one was Albertina Alvarado López of the Xococ village, a primary school teacher, who indicated that she would encourage the government to care for children, since infants are the present and future of Guatemala. She was joined in the proclamation by Rosa Glendy Pirir Coloch, her predecessor. In 2005, Karla Yolanda López López was elected for the 2005–2006 term. For the 2007–2008 term, Ana Julieta López Chen was elected. In a ballot of four candidates, Vivian Adriana Chen Piox, Rosalina Tot Morente and Ana Leticia López Yol also competed. Ana Julieta was awarded the crown and the ''chachal'' on 17 January, 2007.Carlos Grave (22 de noviembre de 2006)''Cofradías''
Among the Achi, there are highly consolidated social organizations, called ''cofradías''. In Rabinal there are 16, in San Miguel Chicaj there are 8, and in Salamá there are 3. There is also presence of ''cofradías'' in Cubulco and San Jerónimo. The ''cofradías'' are part of Achi roots and the culture of their ancestors. At present, the elders transmit this knowledge to their children through oral tradition. One of the positions that has a strict hierarchy is that of ''Qajawxeel'', the president of the ''cofradía''. The ''cofradías'' are also present in Mayan festivities, in which the Achi venerate an image, which represents a being that is important during their life. In Rabinal, the ''cofradía'' of Corpus Christi is celebrated 60 days after Holy Week, in celebration of the ''"Divino"'' (Divine), called ''Ajaaw'' in the Achi language. The ''cofradía'' of Corpus Christi is one of the most important ''cofradías'' of Rabinal, because in their celebration they invoke the rain, wind, and clouds to have a good harvest in the planting of corn, which is sacred and the basis of their food.Dances
The Achi perform multiple and varied dances. These also play an important role in the transmission of the knowledge of the custom. Their best-known deities are the Ajaaw (the Divine), uk'u'x kaaj, and uk'u'x uleew to whom permission is requested before performing the ceremonial dances. Elements of nature such as rain, wind, clouds, and corn are considered sacred and part of their subsistence.Dancing ritual
In general, all dances are practiced in rehearsals before being performed in public. In these rehearsals, elders guide the young people through each of the different scenes and movements. Before performing these activities, offerings must be made to uk'u'x kaaj and uk'u'x uleew to give the necessary permission and prevent problems. This is done by ajq'iij (lieutenant) and consists of making a vigil with all the masks of the participants, using candles, incense, liquor (awasib'al), invoking the ancestors who have participated in these dances. There are marimba ensembles of all kinds, including drums, whistles, and ''chirimías'' (shawms). The use of three important instruments stands out: the ''tun'', of pre-Hispanic origin, which accompanies with long trumpets the dance of the Rabinal Achí; the ''adufe'', a square drum of Arab origin; and three small drums called ''aj ec'', which is used in the dance of the Negritos in Rabinal. Harp, violin and guitarrilla groups, with their corresponding "puñetero" or "bordonero", of Q'eqchi' ancestry, are common in Baja Verapaz.Regional dances
In Rabinal, there is diversity of dances for the holidays: In Rabinal, they also perform the well-known ethno-historic dance, the ''Rabinal Achí'' (''Xajooj Tuun''). In Cubulco, the ''Palo Volador'' is well known, as well as the dances of: The dances of Salamá are ''El Venado'' and ''El Costeño''. In Purulhá, the dances are ''El Venado'' and ''Los Mazates''. In San Miguel Chicaj, they perform ''El Baile de la Pichona'' and ''De Toritos''.Oral tradition
There are several types of storytellers in oral traditions who are valued for their knowledge of legends. There are specialized storytellers, whose qualities include knowing how to pass on the historical memory of their people, giving advice to the community, and being true sentinels of the cultures of the region. For the Achi, this storyteller has the title of ''ajtzij'' (''Anciano Mayordomo''; Elder Steward). The other type of storyteller is the occasional one, who narrates with less mastery than the ''ajtzij'', although they retain a large part of the wisdom and the ancestral traditions of their people. The legends that are narrated during rituals by the ''ajtzij'' on sacred hills and shrines recall the mythical history, which for the Achí of Rabinal, is true. An important genre is that of the ''Señores y Dueños de Cerros'' (Owners of the Hills), largely shared with those ofRajawales
It is said in Cubulco that the ''cerro Cajiup'' (Cajiup Hill) in the ''valle del Urram'' (Urram valley) in Rabinal, is inhabited by the ''rajawales'', which are spirits of the community and the region. On one occasion, a couple of merchants who were going to sell ceramics in Rabinal stayed to sleep on the ''cerro Cajiup'', with a view of the top of the ''cerro de los Yaguales'' (Yaguales Hill). They were very hungry. One of them saw a deer coming out of the side of the road, so he captured it and killed it. They ate it for dinner and fell asleep. One of the two heard the voice from the ''cerro Cajiup'' telling the ''Yaguales'' that they had killed "''su caballito''" (his little horse), and that now he could not go to the farm, to his animals. or to watch over the corn, and he asked to borrow his dogs to avenge "''su caballito''". "Why not, take them away," (''"Como no, llévatelos,"'') said ''cerro de los Yaguales''. The merchant got up, terrified, and told his companion what he had heard, but they thought they were dreaming. When the man who heard the voices returned home, his wife told him that the coyotes came one night and killed all the chickens without eating them. Then, the man was frightened and went to ask forgiveness from the ''Señor del Cerro'' (Lord of the Hill), "doing a ritual for him" (''"haciéndole una costumbre"'') to calm his anger.Juan Caleb
In El Chol, the ''ajtzij'' say that on one occasion, a man named Juan Caleb offered a ''baile de los moros'' (dance of the Moors) for the ''Virgen de la Concepción'' (The Virgin Mary). Due to his lack of money, he went to the ''cerro Pacoc'' (Pacoc Hill) and began to cry. Then, an old man appeared and led him to the inside of the hill, showing him all kinds of costumes and telling him to choose. The clothing that the ''Señor del Cerro'' offered to Juan Caleb was the most beautiful and striking and everyone admired it. Juan Caleb could not keep the secret and told them everything, which angered the ''Señor del Cerro Pacoc''. With a great wind, he took the costumes away from the dancers in full celebration and Juan Caleb died soon after. but due to his lack of money, he went to the Pacoc hill and began to cry; then, an old man appeared and directed him to the interior of the hill and showed him all kinds of costumes and told him to choose. The costume that the Lord of the Hill offered to Juan Caleb was the most beautiful and striking; everyone admired it, but Juan Caleb could not keep the secret and told everything, for that reason the Lord of the Pacoc Hill got angry, and by means of a great wind took away the costumes to the dancers during the celebration, and Juan Caleb died soon after. Variants of this legend are found in every municipality of the region, but especially in Salamá, San Miguel Chicaj and Granados, and in Purulhá with those of Pocomchí ancestry.Origin of corn
The Achi and Pocomchí indicate in their myths that they spread corn from their department to Guatemala and the world. There are variations of the legend "When the God of the World locked away the corn" (''"Cuando el Dios Mundo encerró al maíz"''), which is deeply rooted in Cubulco, San Jerónimo, San Miguel Chicaj, and Purulhá. In Granados, it is said that the ''cuervo'' (crow) found the corn locked in the ''cerro de Las Burras'' (Las Burras Hill), and for this reason there is a shrine on its summit, which is very sacred for the inhabitants of the site.Patron saints
Current and widespread legends speak about the origin of the towns and their founding patron saints. The ''abuelos rezadores'' (religious-leader elders) of Rabinal say that in ancient times, when San Pablo lived in Tzamaneb', Rabinal, there was a man named Yew Achí or K'iche', who stole San Pablo's children. The saint could never confront him because Yew Achí arrived at night. When San Pablo realized, his children had already been stolen from him. They say that Yew Achí took the children in a '' mecapal'' by the dozen. Santiago, the patron saint of Kub'ul (Cubulco), noticed what was happening to his younger brother and asked him what was going on. San Pablo began to cry, and Santiago suggested to him that they switch towns. Santiago, who was the strongest, started to fight Yew Achí, but the Yew Achí hid under the earth and the water. Santiago controlled him when he tried to come out, but Yew Achí did not allow him to do so. So that "he would not be bothering him" (''"no lo estuviera fastidiando"''), Yew Achí apologized to Santiago and offered all his riches so he would not be killed. Santiago did not want riches, as he was poor and good, so he did not forgive Yew Achí. Before Yew Achí was killed, he asked for permission to shout seven times, cursing the people of Cubulco. Because of that, Santiago had to stay in that place as protector and patron of the town. There are variants of this legend in Purulhá, Salamá and San Jerónimo, which are also characterized by the same details and elements.''Kabracán'' (earthquake)
The ''atzij'' say that the ''Dios Mundo'' is supported by four giant men, who when they get tired of holding it all up (''"de sostenerlo a tuto"''), change their position, and that is when earthquakes are generated. For this reason, earthquakes are called ''cabracanes'' in the region. It is also said that "as soon as the quake starts, the women must make 'tur tur' like they do when they call the hens." (''"en cuanto empieza a temblar, las mujeres deben hacer 'tur tur' como cuando llaman a las gallinas."'') They do this so that Kabracán does not take the heart of the corn, because it is the blood of the inhabitants of Baja Verapaz. A variant of this legend is known in San Jerónimo as "Sipac and the Three Spirits of Corn" (''"Sipac y los Tres Espíritus del Maíz"'') and in Purulhá as "Sipac, The Powerful" (''"Sipac, El Poderoso"''). In San Miguel Chicaj, there is a legend that tells of the struggle between the snake, the angel of lightning, and the spirit of corn.''La Monja Blanca''
In ancient times, there was a ''Gran Señor'' (Great Lord), owner of hills and valleys, who came down to the village once a year. One day he saw a very beautiful woman with whom he fell in love. The ''Gran Señor'' went to the house of the young woman to ask for her as a wife, giving as dowry a chest full of money. The woman decided to live with the ''Gran Señor'', who spoiled her. However, the woman's parents took advantage of the situation to extort money, land, corn, cocoa, and other riches from their son-in-law. The woman suffered from shame due to her parents' greed. The parents wanted more money and went to visit the ''Gran Señor'', but saw nothing, only a light through the trees. They believed that the light was the spirit of the girl. When the ''Gran Señor'' came near, upon seeing them he turned them into tree trunks. After mourning his wife for many days, he turned the light into a beautiful white flower. Thus, the '' Monja Blanca'' (white nun) was created. It is the national flower, adorning every corner of Baja Verapaz.Animistic legends
In Salamá, ''el Sombrerón'' is a giant who wears a big hat and watches over the animals at night. It is only seen before dawn. ''La Siguanaba'' is found in all the towns and villages of the department. ''La Llorona'' in Chol, shows a very different variant, since instead of drowning her son, she eats him to enact revenge on her husband who had a relationship with a woman from Cobán. In San Miguel Chicaj, it is said that theGriffin
The griffin (''el pájaro grifo'') is characterized as a western literary figure from Salamá, and several stories are found in the mestizo population. In the neighborhood of Calvario, the story of the griffin is told. It tells of the adventures of a boy, inhabitant of El Chol, who has to obtain feathers of a magic bird called griffin to heal and marry the daughter of the ''Gran Señor'' of the water country (''país del agua''). After a series of incredible events, the teenager catches the bird and goes to live in the palace of the ''Señor del Agua'' (Lord of Water).Other literary figures
A widespread tale is "Juan Oso" among the mestizos of Granados, and "Blanca Flor y Rosa Flor" ("White Flower and Pink Flower) in El Chol. Pedro Urdemales (or Ardimales), ''Tío Conejo'' (Uncle Rabbit) and ''Tío Coyote'' (Uncle Coyote) persist as characters in popular tales in San Miguel Chicaj and San Jerónimo. In Salamá, riddle-tales such as ''"Pan Mató a Panda"'' ("Bread Killed the Panda") and ''"Las Tres Adivinanzas"'' ("The Three Riddles) are well-known. Also in Salamá, part of the traditional oral poetry of medieval times is preserved, with the romances ''"Madre que sufría"'' ("Mother who suffered"), ''"Alfonsito llorón"'' ("Crying little Alfonso"), and ''"Dile, dile golondrina"'' ("Tell them, tell them, little bird"). There are also modern couplets, décimas, and ''romancillos'' (short romances) in the region. There is a myth in Rabinal that on the top of the ''Cerro Cuxbalám'' (Cuxbalám Hill) is the entrance to Xibalbá, the Maya underworld. It is said that the center of Xibalbá is Rabinal, where the men of Rabinal continue to play ''Notes
References