Showing posts with label Maya. Show all posts
Showing posts with label Maya. Show all posts

March 5, 2020

Political Report # 1435 The Tren Maya and the remaking of Mexico's south






Political Report # 1435

The Tren Maya and the remaking of Mexico's south


Cameras rolled as dozens of members of Mexico’s National Guard formed a tight line, and, holding up shields and batons, pushed forward into a group of Central American migrants. They sprayed tear gas, forcing people to disperse towards the border with Guatemala. Images of families running in panic and fear flooded social networks. Parents were separated from their children. During the first month of 2020, at least 2,000 people were deported from Mexico and many hundreds detained.

The deployment of the National Guard –a military force of soldiers, Federal Police, marines and new recruits– is but the most visceral element of President Andrés Manuel López Obrador’s plan to control migration in Mexico’s south. Another is the Tren Maya, a train across the Yucatán peninsula, which is the largest infrastructure project proposed by Mexico’s new president.

The National Development Plan (PND), the guiding policy document of López Obrador’s presidency, states that the peninsular train will serve to contain northward migration by “generating employment and conditions of dignified life to attract and anchor those who are fleeing poverty.” But critics liken the train to a border wall without bricks, and say the project has more to do with displacement than it does with transportation.

“As we’ve been saying since the outset, the main problem isn’t the train itself, rather, it’s what comes with the train,” said Pedro Uc, a Mayan activist and writer from the town of Buctzotz, Yucatán. “We think they could connect the Trans-Isthmus corridor to this project and that it will become… A wall without bricks, which will be used to contain the people coming up from Central America,” said Uc. He predicted that new cities could swell as service industry jobs connected to mass tourism are created along the train’s route. “That will obviously have repercussions in the lives of people and communities.”

The Trans-Isthmus corridor that Uc mentions is an existing freight path of rail lines and highways connecting the Pacific and Atlantic. The isthmus is the narrowest part of the map of Mexico, and the corridor across it is another in the series of infrastructure project proposed by the current government.

The Yucatan Peninsula, which is made up of the states of Campeche, Yucatan and Quintana Roo, juts northeast from the isthmus into the Caribbean. Like the peninsular train, the idea of a Trans-Isthmus corridor has been floated before, but this time, the government seems set on making the controversial proposals reality.

Indeed, the peninsular train is best understood as part of a series of strategic infrastructure and social programs promoted by President López Obrador, who is known in Mexico as AMLO. Others include the Trans-Isthmus corridor, a free trade zone along the Mexico-US border, and a program called Sembrando Vida, in which small farmers plant fruit trees in return for monthly payments.

“This combination of mega-projects and infrastructure, when we lay them out on a map… are de facto elements of a ‘migrant barrier’ which respond to the geopolitical interests of the United States,” according to Dr. Sergio Prieto, a professor at Ecosur in Campeche, in southern Mexico. According to the peninsular train’s official website, it “is a comprehensive project of territorial organization, infrastructure, economic growth and sustainable tourism.” It is the promise of “territorial organization” that most worries local activists.

“Many ecologists and environmentalists have been focusing on where the tracks will be laid, how many trees will be cut, and the animals,” said Abraham Villaseñor, an urbanist and resident of Calakmul, a town slated to host a station along the train’s southern route. “We think that’s too simplistic, and that those who are promoting the project are pushing the discussion into that terrain,” he said during an interview on the front porch of his home. It is easier for the government to talk about reforestation, after all, than it is to talk about the impacts of building new cities and promoting mass tourism in peasant and Indigenous communities.

The Tren Maya and the model of Cancun

Calakmul is a rural municipality located deep in the biosphere reserve of the same name. Calakmul is also the name of an impressive archeological area that was pillaged and looted for nearly a century before it was officially recognized by the Mexican government in 1994. Although still relatively difficult to access, the 300-foot-tall pyramids at Calakmul are held up as a key draw for the thousands of tourists who would arrive, theoretically, to the area every day once the southern line of the peninsular train is up and running.

When the peninsular train was first announced, there was talk of building Comprehensive Planned Centers (CIP) along the route. “We said, ‘Hey, what you’re planning is, in this day and age, a new Cancun in an area like Calakmul, where the fragility of the ecosystem has already shown its limits,’” said Villaseñor as he sat back to pet his cat. “Why would they want to repeat the mistakes of Cancun?”

For tourists, Cancun elicits elysian afternoons, white sand beaches, all-inclusive hotels and partying on the strip. But for many who live in smaller towns and communities near Cancun, the word is synonymous with inequality, exploitation, environmental collapse and, more recently, state and paramilitary violence connected to the militarization of the drug trade. Last year, Cancun averaged one murder a day. In the first month of 2020, there were over 50 killings in the city.

Cancun’s transformation from sparsely populated natural area to tourist behemoth began in the early 1970s when it became the first CIP built by the Mexican government. Today, the city has a population of over 600,000 and offers up more than 100,000 hotel rooms. In 2019, Cancun received over 13 million passengers by air, and another seven million visitors by cruise ship.

The Riviera Maya, which includes Cancun, Playa del Carmen and Tulum, is a major moneymaker for private hotel companies and for the Mexican government, which is determined to spread the tourist dollars around the peninsula. The idea is that some of the tourists streaming into Cancun would ride the peninsular train to visit colonial cities, archeological sites, and natural areas. In addition to passengers, the train is also slated to carry cargo, including hydrocarbons.

Hard facts about the peninsular train are sparse and the details ever-changing.

Here’s what we know so far. The train itself would run along approximately 930 miles of track. Cancun would connect with stations at tourist destinations large and small, all the way south to Chetumal. From Tulum, a train line would run west, with stops at Valladolid, Mérida and Campeche. A southern line would turn west across the peninsula at the fragile turquoise lakes of Bacalar. The southern and northern lines would meet in the town of Escárcega, where a single track would bring passengers to the terminus station in Palenque, Chiapas.

The train is to have 30 stops, 19 of which would host train stations. It would pass through 112 municipalities. Work for the northern route has started along existing tracks, and new tracks along the southern route are set to be laid this year. Carlos Slim, the country’s richest man, supports the project and successfully pushed for a new route so the train won’t compete with a toll highway he controls. To this day, the exact location of the tracks and stations has not been made public, though official documents note that most of the route will run parallel to existing federal infrastructure such as power lines and highways.

There is little official information about the new urban areas the federal government is proposing to build at the 19 train stations, which have also been called CIPs, “development poles,” or “new urban nuclei.” These areas are expected to involve housing, hotels, and shopping malls, representing a strong break with rural life and holding the potential to displace communal landowners.

One report stated the new city in Calakmul could become home to 50,000 people and receive three million tourists a year. To put that into context, the 2015 population of the more than 80 ejidos (agrarian communities) that make up Calakmul was 28,000; the largest of these, Xpujil, has a population of about 4,000.

To date, there is no detailed information on water supply, sewage, or garbage disposal for the proposed cities. These are not minor issues since people across the peninsula rely on septic tanks, there is no water treatment, and garbage is often burned.

Train tracks, train cars and train maintenance is estimated to cost between six and eight billion dollars. But that estimate doesn’t include the stations. The still-vague proposals for financing the project hint at the lack of basic information. Initially, the Mexican government said it would pay 10 percent of the cost of the train, with the rest coming from private investment. In October, the National Fund for Tourism Development (FONATUR) upped the estimate of the government’s share to 30 percent. Then, in December, AMLO said the entirety of the project would be financed by the Mexican government. FONATUR maintains they are still expecting significant private investment.

Further complicating the proposal to build new cities is the fact that much of the land in the Yucatán peninsula is held collectively through ejidos, collective rural landholding associations which were still being created well into the 1960s as the Mexican government promoted new settlement in the region.

The government has proposed the creation of the Infrastructure and Real Estate Trust, called FIBRA for short, which would rent land from collective landowners to build train stations and urban centers. “It’s not about selling, it’s about organizing and then receiving long-term rental payments so that [collective landholders] are not displaced,” said Rogelio Jimenez Pons, head of FONATUR, in an interview with El Financiero. “If an important investor arrives and wants to invest in a mall or a hotel, it isn’t sold, it’s rented, and the vehicle for doing so is a trust.”

 But according to Dr. Violeta Núñez Rodríguez, who researches mega-projects at the Autonomous University of Mexico in Xochimilco, the involvement of communal landowners in the project is much more complicated than it appears. In order to legally lease to FIBRA, she said, these landholders, known as ejidatarios, would have to become private landholders. This is a lengthy and complicated process that is often met with community resistance.

In addition, the land trust as proposed would be listed on the Mexican Stock Exchange, subjecting rural landowners to the whims of the market. “There is a large element of risk. Part of that risk is what we call variable rent, which is not guaranteed and which, depending on the stock exchange, could impact the investments made,” said Núñez Rodríguez. In addition, because the FIBRA would list shares on the stock exchange, decision-making power would lay with majority shareholders, not with the landowners.

Activists dispute the idea that long-term leases (50-80 year contracts) or the use of a land trust would prevent the displacement of farming communities from their lands. “It’s displacement, even though they don’t want to say it,” said Villaseñor. “It’s displacement.”

Sham Consultations

The planned completion date for the project is ambitious: the train is to be up and running by 2024, in time for AMLO to inaugurate the project before he leaves office at the end of his six-year term. The politically influenced timeline means plans for the peninsular train have barrelled ahead.

On November 15, FONATUR announced it would carry out information sessions at the end of the month, and on December 15th, it organized a vote for or against the project in 15 Indigenous communities in the peninsula. This vote took place before communities had access to basic information about the plan, such as the train’s route, the location of stations, and other development associated with the project.

“It all happened so fast. It overwhelmed us,” said Sara López, who is part of the Regional Indigenous and Popular Council of Xpujil (CRIPX), which is part of Mexico’s National Indigenous Congress. “It wasn’t prior consultation, nor was it free, nor was it in good faith. It wasn’t adequate. The people were not properly informed,” she said during an interview outside a small hotel in the town of Xpujil, which is the municipal center of Calakmul.

Few places could feel farther from Cancun than Xpujil: the dry, dark nights are incredibly quiet, and lodging is extremely modest (I stayed in a wooden bungalow with a fan and a mosquito net for $10 a night). There’s no five star hotels with swimming pools in Xpujil for a number of reasons: to date, tourism has been led by adventurous travelers seeking to reach the out-of-the-way archeological site, but also, and much more importantly, there’s no water.

One resident of Xpujil told me water had only flowed from the municipal water system through the pipes in his home three times over the past five months. For the most part, water is delivered by truck.

In small clearings in the woods all around Calakmul, peasant and Mayan communities practice small-scale agriculture and beekeeping, but there is no irrigation. Crops depend entirely on rainfall, which has been less frequent in past years, leading to crop failure and causing some families to go hungry. It is in this context that the Tren Maya has been presented to communities as a panacea, a solution for all the problems they’re facing.

On November 30, ejido leaders were brought from throughout Calakmul to the information session in Xpujil. Numerous sources confirmed that a government flyer being read aloud in Cho’l by a young woman was the extent of available translation.

At the information sessions, government representatives “…only said good things. They talked about all the benefits the Tren Maya would bring,” said López during our interview in Xpujil. Officials promised that if the train was built, an aqueduct would also be put in, solving the water problem. They said the train would allow farmers to get their products to market. “They still haven’t told us where the train is going to go,” said López. “There’s no environmental impact statement.”

On December 15th, the day of the vote, the ballot asked the following question: “Are you in agreement with the construction of the Integral Project of the Tren Maya?” In small print above the question, voters were asked to turn over the ballot and read the text on the other side, which reiterated the promise of jobs, connectivity, and sustainable development if the train is built. It was in these conditions that 92.3 percent of voters cast ballots in favor of the train.

The Office of the United Nations High Commissioner for Human Rights (UNCHR), which was invited to observe the consultation process, found the vote did not meet international standards, as only positive information about the project was available to community members beforehand.

In an official communiqué, the UNHCR observed that “people from the communities expressed their agreement with the project as a means to bring attention to their basic necessities like water, health care, education, employment, housing, a healthy environment and culture. This logic affected the ‘free’ character of the consultation.”

Sources I spoke with saw these consultations as a form of what Mexicans call “simulación,” which is when the government pretends to do something it is actually not doing. The government’s goal, they said, was to convince people in Mexico City that local communities support the project. In mid-January, a judge in Campeche State granted a provisional suspension halting work on the train following a legal complaint against the consultations brought by CRIPX. Authorities responded by saying they had not been advised of the order. The first tracks are set to be laid this year.

The day after the consultations on the peninsular train, Mayan land defender Pedro Uc and his son received death threats via Whatsapp.

Uc believes these threats were made on behalf of Jinko Solar, a company that’s proposed a massive solar energy project in Valladolid, that has also been delayed as part of a legal battle. Regardless of the threats and the real risks faced by activists in Mexico, Uc says he won’t stand down in defense of the land.

“We won’t stop fighting for what we believe in: the land we live on, which is the only thing we have,” he said in a phone interview from his home in Buctzotz. “If they take that away, it’s all over.”






Original article can be found (here).
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December 15, 2017

Political Report # 1302 Two-Headed Bird Lands in Guatemala's Political Arena: Mayan Women Fight to Protect Their Textile Heritage



 by Elizabeth Rose, Truthout

San Juan Comalapa, Guatemala-Ixkot, the Mayan glyph, is a double-headed bird facing both the future and the past. It has adorned the hand-woven blouses, or huipils, of Mayan women for centuries, and is now the icon of a group of Mayan weavers fighting their way into the Guatemalan political arena.
On Sunday, November 26, a group of artists calling themselves Ixkot Chi Xot (double-headed birds of Chixot) assembled in the town square in San Juan Comalapa, Guatemala, according to Amarildo Bal, a local journalist. They were there to celebrate the signing of a municipal agreement by the mayor of Comalapa acceding the collective proprietary ownership of woven designs to the town's community of weavers.
The local agreement supports national legislation introduced in May 2016 by the 1,500 members of the Asociación Femenina para el Desarrollo de Sacatepéquez, better known as AFEDES. The group petitioned the Guatemalan Constitutional Court to grant copyright protection of the intellectual property of Mayan woven designs throughout all of Guatemala.
The courts have yet to act on the national proposal, but smaller municipalities with a Mayan majority have begun their own legislative process, according to Angelina Aspuac, an AFEDES spokesperson.
Comalapa became the third municipality to assure local protection, Aspuac said. It joined forces with the municipalities of Santiago Sacatapequez and Santa Domingo Xenacoj.
The Comalapan agreement pledges that all designs issuing from the artisans of Comalapa would be protected from infringement by outside companies. Aspuac conceded that the terms are non-binding, yet powerfully symbolic. Their struggle is both economic and historical.
The Mayan weavers say the Ixkot, a double-sighted being that informs from the past while marching into the future, is the perfect symbol of their struggle. They hope to move toward protection of their heritage and, at the same time, greater economic parity with their Ladino (non-Indigenous) counterparts.

July 31, 2017

Abstract, Q’eqchi’ Mayas and the Myth of “Postconflict” Guatemala

:::::: Abstract ::::::



Q’eqchi’ Mayas and the Myth of “Postconflict” Guatemala
by Autumn Knowlton      

While Guatemala has commonly been referred to as a “postconflict” setting since the end of the armed conflict of 1960–1996, Guatemalans today experience a new violence that has been described as a symptom of the changes brought about by neoliberal reforms. Q’eqchi’ Mayas’ reports of violent evictions, murders, rapes, and threats of violence point to fissures in the government’s “postconflict” discourse. The state’s counterinsurgency violence has been transformed into a kind of state-supported violence in which government institutions act at the behest of agribusinesses and mining companies to evict Q’eqchi’ from their traditional territories. The resolution of land ownership disputes between communities, the state, and corporations is central to Q’eqchi’ political imaginaries.


August 15, 2016

Political Report # 1171 Opposing Corporate Theft of Mayan Textiles, Weavers Appeal to Guatemala's High Court



A member of the 13 B'atz' weavers collective tightens the threads on the piece that she is weaving. The final product will then go to another member who will embroider birds and other animals on the piece. (Photo: Jeff Abbott)




By  Jeff Abbott, Truthout




Guatemala's Indigenous Mayan communities are doubling down in their struggle against the corporations that are increasingly seeking to turn aspects of their culture into commodities promoted to tourists. The struggle is just the latest front in their centuries-long resistance against the forces of conquest, imperialism and genocide.
Hundreds gathered outside the Guatemalan Congress and the Supreme Court on May 6 to demand that the government act to protect their sacred textiles from appropriation by both national and transnational companies, and on June 28, Indigenous activists testified at a public hearing in the Constitutional Court in Guatemala City.
"There is a strong appropriation of our designs and textiles," Angelina Aspuac of the Women's Association for the Development of Sacatepéquez (AFEDES), the organization spearheading this campaign, told Truthout. "This isn't only the government, but more so, it is the companies that make bags, shoes, and belts with our designs without respecting how we see these pieces within our communities, or their significance in our communities. There are elements of our clothing that are sacred, that have a spiritual significance, and others that are only used in ceremonies or by the spiritual leaders in our communities."
Currently, the laws of Guatemala do not protect the intellectual property rights of the designs of Indigenous clothing. This has left traditional Mayan designs open to theft by transnational companies looking to exploit and appropriate Mayan identity. The protesting communities and weavers have initiated a legal process at Guatemala's Constitutional Court to demand that Guatemala's Congress amend the national laws that govern national industry and industrial property rights to protect what AFEDES describes as the "collective intellectual property of Indigenous Peoples," especially "in the case of textiles and Indigenous clothing."
The plaintiffs in the legal process are not necessarily opposed to the use of their weavings by small producers, so long as these producers consult them in accordance with the International Labor Organization's Convention 169 on the rights of Indigenous and tribal peoples, prior to the use of the weavings. (The convention states that governments and companies must consult Indigenous people prior to any projects that impact their culture or territory.)
What concerns the plaintiffs more is the use of their weavings by large companies and fashion designers. Guatemalan fashion designers have increasingly utilized Indigenous designs and clothing.
In 2011, Guatemalan fashion designer Giovanni Guzmán provoked outrage by using the traditional clothing of the male spiritual leaders of the K'iche' Maya highland town of Chichicastenango for Miss Guatemala in the Miss Universe beauty pageant. Mayan leaders from across Guatemala condemned the designer's use of the sacred clothing.
"The use of Mayan ceremonial dress is a clear violation of cultural and collective rights of Indigenous peoples," wrote representatives of Indigenous authorities in a statement. "There is a lack of respect for the Indigenous Peoples of Guatemala. These pieces are exclusive to ancient Mayan authorities of profound significance, historical, cultural, spiritual and philosophical character."
They added, "We are appalled and outraged, because of the misuse of our cultural possessions that follow and are sacred and bequeathed by our ancestors, therefore they are not objects for display and contamination."
Other companies, such as the high-end designer handbag company, María's Bags, utilize Indigenous weavings in their products, which sell for hundreds of dollars in Guatemala, the United States and Europe. The women of AFEDES have accused these companies of not only appropriating the indigenous weavings, but of overt racism as well. For example, they say that while the name "María's Bags" may not be meant to offend indigenous women in Guatemala, it's relevant to note that the word María is commonly used in a derogatory way to refer to all Mayan women. The bags marketed as "María's Bags" are promoted to wealthy foreign and national tourists in tourist enclaves like Antigua Guatemala.
Currently the case primarily involves women from the departments (provinces) of Guatemala, Sacatepéquez, and Chimaltenango, but this case also affects Indigenous weavers across the country and many have expressed their support for it.
"We are supporting this action that AFEDES is taking," Diego Petzey Quiejú, a young Tz'utujil Maya and weaver from Santiago Atitlan, told Truthout. "We are not able to be there physically in the court with them, but we are there spiritually with them. This is a necessary struggle." However, according to Petzey Quiejú, one obstacle to gaining a broader support for the movement is the lack of awareness in many rural communities.
"No one here in (Santiago) Atitlan knows about this initiative," Petzey Quiejú said. "There is nothing on the television, there is nothing on the radio, because there is no community radio station here. There are only publications on the internet, and it is primarily the youth that have access to these networks."
"The system is quietly dispossessing us of our identity," Petzey Quiejú added. "The government has influenced this process. When they publish various materials in the Guatemalan tourism ministry, INGUAT, they are objectifying the real significance of our weavings. It is necessary to defend our weavings. So they recognize that this is more than just work, it is our identity, it is our history, and it is the knowledge of our communities. As of now, the valorization of this is not happening."
The appropriation of Indigenous designs by fashion designers and transnational companies in Guatemala reflects a growing situation internationally. Across the globe, Indigenous communities have organized to challenge the theft of sacred designs. In 2011, for example, the Navajo Nation sued Urban Outfitters for millions of dollars for the appropriation of their name for a clothing line. The tribe lost the two lawsuits, with the court claiming that the tribe's trademark was "not famous enough."
Last November, the Inuit Nation threatened the London-based Kokon to Zai (KTZ) with a lawsuit over the use of the designs of an Inuit spiritual leader's clothing for a sweatshirt. The company apologized for the use of the design and removed the sweatshirt from stores.
Dispossession and the Commodification of Identity
In Guatemala, the women of AFEDES argue that the nation's government has appropriated Indigenous weavings as a means to attract tourism -- and that the benefits do not make their way back to the community.
"Guatemala is dominated by tourism," said Aspuac. "When the State wants to promote tourism, they use the Indigenous. They use the photos of the women with güipiles - the traditional blouse of the Indigenous women. But the reality is that the society is very discriminatory and exclusionary against our communities. The state is benefiting from our work, but we are still discriminated against because we look different, because we see the world differently, and because we dress differently."
The rise of tourism as part of the "Mundo Maya," a route of tourist attractions that includes Guatemala, Belize and Chiapas, Mexico, especially exacerbated this dispossession. At the heart of this promotion is the attempt to transform the Indigenous woman into a commodity while erasing histories of violence against Mayan communities.
At the height of Guatemala's internal armed conflict many Indigenous Mayas were targeted because of their traditional clothing.
"They exhibited us in our native dress as if we were in a zoological park where people would come and pay them money to see us," said Lucía, a former Guerrilla fighter, in the 1983 book Guatemala in Rebellion: Unfinished History, edited by Jonathan L. Fried. "They exhibit our clothes and with all this, without any effort of their own, they rake in money. The Government has used us, but now we are no longer lending ourselves to these games. Now we realized that instead of weaving another güipiles, we are better off picking up a weapon, picking up a bomb and throwing it in front of them."
From 1960-1996, Guatemala was gripped in an internal armed conflict between Marxist Guerrillas and the Government. The war disproportionally impacted Indigenous communities, which represented a major proportion of the 200,000 people killed and 45,000 disappeared.
Following the signing of the Peace Accords on December 29, 1996, Guatemala's Indigenous peoples began the process of the recuperation of their identity. But the arrival of transnational companies through neoliberal reforms guaranteed that they would continue to face dispossession.
Weaving Connections With the Ancestors
Mayan communities have a long history of weaving, which is steeped in tradition. Weaving is a deeply spiritual process for Mayan weavers. It is a mystical connection between the living culture today, and its ancestors.
Each weaving is deeply rooted in the Mayan cosmovision and reflects knowledge held by the community. Indigenous clothing commonly depicts colorful birds, trees, mountains, animals and other parts of nature. The significance of each weaving is rooted to the place where it was made. These weaving practices and patterns stretch back thousands of years.
"We have had our weavings from before the Spanish conquest," Petzey Quiejú told Truthout. "They did not come and impose these weavings, we had them before they arrived."
As western culture has entered into the communities, many youth have chosen to leave behind their traditional clothing, thus growing more distant from their oral histories, which are woven into traditional clothing. But many other youth have continued to protect the stories that are woven into Mayan clothing.
"The phrase 'dispossession of identity' encapsulates what all Indigenous people of Guatemala are suffering from," Petzey Quiejú said. "Fifty years ago, the majority of families made their own clothing, which [was] based in their relations with the cosmos; the weavings were not decorations, but rather something that had symbolic meaning that was connected with [the] life and nature that surrounded them. But then came the [capitalist] system, which told us that we needed money and you need these things. Families began to teach their children that they need these things, and little by little we've lost the connection with the meaning of the weavings."
But there are a few young weavers, such as Petzey Quiejú, who are painstakingly continuing to weave these ancient understandings into their work and actively working to protect the Mayan culture and its symbols from being lost. He works along with his family and the other young weavers of the 13 Batz' collective. Since 1997, his father, Bartolomé Petzey, has coordinated a collective of weavers in Santiago Atitlan. In addition to protecting Indigenous identity, the recuperation and protection of traditional weaving techniques provides work for many youth who might otherwise be forced to migrate north in search of employment.
According to the weavers, the weavings represent not only the past but also the future of the Mayan communities and a means of passing knowledge to future generations.
"The women have found a means to immortalize the knowledge and understanding of our ancestors within the güipiles," Aspuac told Truthout. "We worry that we are losing this philosophy and understanding. Many youth are not learning to weave, or to use the traditional clothing. So we've worked to recuperate the knowled

  





Original article and sources can be found at:
http://www.truth-out.org/news/item/37213-opposing-corporate-theft-of-mayan-textiles-weavers-appeal-to-guatemala-s-high-court