PDF (Lo-Res) - Smithsonian Institution Libraries

More documents

Recommendations

Info

264 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 live [there]. But nothing was done to him when he arrived [there]. There was no more trouble. He returned all right. The house was left standing, because he went to live in their house [in Chamula], since his house and land were left there. [Then] he decided to sell it. It was bought. He had sold his land. He was bringing money back home now [to Zinacantan Center], because he was coming back to buy land, since that [house in Chamula] had been bought. But you see, they were held up on the way, there at the place we call Ya7am Ton [Ya7am Rock]. They were murdered there. The poor Chamulans were murdered. They died there. The woman died, then. The man died, then. The affair was over. That was all. The business was over. They didn't reach the town. No! Just that woman and that Ladino man who had arrived before were left. They had already multiplied. There were many of them now. They lacked nothing now. They were hot and warm now, they were [prosperous]. Little by little they increased. The place was fixed up. It was improved. That man had it fixed up. The streets were built. He sent for help from Chamula or from the governor. I don't know where he sent to for help, indeed! Fifteen men arrived. They built the streets. The mud was scraped [level]. The paths were fixed, it seems. It turned out well. Then it was a fine town. This second account of the Flood, told to me by Tonik eleven years after the first, begins also on the mountaintop, but changes slightly the kinds of birds sent to report on the state of the world. The man's accident, Raven's gift of corn, his wife's death, all are forgotten as Tonik establishes the Zinacantecs' relationship to their Ladino and Chamulan neighbors. In Tonik's myth, the Chamulans are presented as lazy and rather pathetic outcasts, hardly of the same calibre as Zinacantecs. Chamulan subservience is a generally accepted fact of life. According to a Chamulan origin myth, St. Lawrence and St. John both raised sheep and so decided to settle together in the highlands, but God wanted the sons of St. Lawrence to grow corn, while the sons of St. John were forced to look for jobs in the lowland coffee fincas (Gossen, T85). The mutual exchange of labor and the intermarriage of Indian girls and Ladino boys is described in ideal terms, perhaps <strong>Lo</strong>ng ago the children of the first Spook were human children, it seems. The Spook had stolen the woman, it seems. He would go and steal chickens. He would go and steal them, because he ate chickens. He would go to steal money. He would go from house to house. He would go to steal away people. He would go and see if he could find a woman to steal away. xa k'op 7un, tuk' 7isut, p'ejel 7ikom ti nae, yu7n la ba naklikuk ti ta snaik 7une ja7 ti te komem ti sna yosil ya7el 7une ba la xchon 7ox ti chal 7une, 7imanbat, xchon xa 7ox ti 7osil 7une, tak'in xa yich'oj tal ti ta, ti ta sna 7une yu7n chtal sman 7o ti 7osil ti yo7 ti smanoj taj 7une. Still Another Spook T146 Buy 7un, tal smakel ta be 7un, ja7 li yo7 Ya7am Ton sbi ku7untikotik 7une, ja7 te laj ta milel ti prove 7ulo7 7une te k'alal laj 7un, tey laj 7antz te laj vinik ch'abal kom k'op mu k'usi, mu7yuk kom k'op 7un mu7yuk xa xk'ot ta Jtek-lum 7un ch'abal xa k'ajom xa stuk 7ikom taj jun 7antz jun vinik jkaxlan 7onox k'otem 7une, ja7 nox ti p'olemik xa 7ox 7epik xa 7ox 7un mu xa k'u sna7ik 7un, te xa k'ok' k'ixinik 7un k'unk'un 7ip'ol 7un, meltzaj 7o li balamile lekub 7un, ja7 stak ta meltzanel taj vinik 7une, meltzaj i kayeetik 7une stak 7a li ta k'anel 7a li 7ayuda ta Chamu7 mi ta govyerno ja7 mu jna7 buy 7istak ta k'anel ti 7ayuda a7a, k'ot 7a li vo7-lajun vo7 vinik 7un smeltzan 7o ti kayeetik 7une, 7ijos ti 7ach'ele meltzaj ti soral ya7ele lek 7ikom 7un lek xa jtek-lum 7un. reflecting Tonik's successful adaptation to the Ladino world. In fact, there is an almost egalitarian, harmonious relationship between native Zinacantecs and the Ladino families living in Zinacantan Center, quite unlike the situation in other Indian towns of the Chiapas highlands, where the Ladinos are notorious for their brutal, mercenary ways. Nevertheless, even in Zinacantan, as in Chenalho, Ladinos are said to be the offspring of an Indian woman and a white male dog—sufficient explanation for their shameless character (Guiteras-Holmes, 1961:157). Not all Zinacantec origin myths speak of cultural or racial equality either. Another Zinacantec version of the Flood relates how Christ turns all the survivors but Adam into monkeys. Eve is made from Adam's rib. Their Indian descendants are given a book of knowledge, but unfortunately they entrust their book to the Ladinos, who have been on top ever since (Bricker, T10). See also T7, T55, T70, T96. T142, T161, and their notes. 7A ti vo7ne xch'amal ti ba7yi j7ik'ale, yu7n xch'amal xa krixchano ya7el, 7antz yelk'anoj ya7el ti j7ik'ale, ta la xba yelk'an kaxlan, ta la xba yelk'an yu7n la tzti7 ti kaxlane, ta la xba yelk'an 7a li tak'in ta la xba bat ta naetik ba yelk'an krixchano, ba ssa7 mi 7o bu sta junuk 7antz chelk'an ech'el.
Once he found that the people were clever where he went. "Nanita, won't you please do the favor of preparing my meal?" he asked, carrying a turkey with him. "Give it to me, I guess! Come in! Sit down!" she said. She put her [pot of] water on top of the fire. The boiling water was bubbling now. She dipped the chicken [I mean turkey] in it. She put another pot on [the fire]. "Wouldn't you like to drink some posol while you wait a little while for your meal?" said the woman. "I would!" he said. "All right," she said. She ground [the corn] for his posol. She gave him his posol. While he was drinking his posol, she scalded him with boiling water. It di—dn't kill him. She scalded him with boiling water. He just rolled out. He rolled out the door. He left. He was rolling around the whole day at the door, since he was burnt by the boiling water. He was rolling around. In three days he was well again. He was walking around again. He was about to grab a little baby girl there at the door. That's the way they were. They would grab people. They would look for girls. They would look for women, or whatever they could get. Because that's the way they were. There just weren't any good ones. They were wicked. "Forget it, then," said the person in Zinacantan Center when she saw that it turned out badly, that the awful Spook couldn't be killed. "But we shouldn't be scared. We should be brave now that there are several families here nearby," they said. "Now that he has seen our houses here there's no time left," they said. "All right," they said. He arrived again. "Nanita," he said. "Nanita," he said. "You gonna make ze meal!" said the Spook, in his awful Spanish, when he arrived. "But that's a countryman of ours. Don't you believe that's a Spook, because he's fooling us," said the wife. "Give it to me! Where is it? Come on! We'll fix it! We'll do it! We'll cook it, if you're going to eat it. If you want to eat a meal, I haven't any tortillas. I will grind [the corn]. I will pat [the tortillas]," said the wife. "Ah, grind it. I'll wait. I'll wait, Nanita!" said the Spook. He waited. She patted [the tortillas]. After she had patted them, she scalded [the chicken]. She fixed the chicken. He finished eating. "If you want a little coffee, I'll make it," she said. She made his coffee for him. He was in the midst of drinking that coffee of his. Then he was shot at. God, he didn't die from the bullets. They attacked him with a machete. He was TONIK NIBAK 265 Va7i 7un, j-7ech'el la 7une bivo la sta ti krixchano yo7 buy 7i7ay 7une. 71 7a li, "Nanita, mi mu xa7abolaj xameltzan jve7el?" xi la slikoj la ech'el j-kot tuluk' 7un. "7Is kik 7ocha—n tal chotla—n!" xi la 7un. Skajan la ta 7ol k'ok' ti ya7al 7une xba—lbon xa la ti k'ak'al vo7 7une smul la ti kaxlan 7une, skajan la 7otro j-p'inal. "Mi mu xana7 yuch'el 7uch'imo7 chamala 7o j-likeluk Iave7ele," xi la ti 7antz 7une. "Jna7!" xi la 7un. "Beno," xi la 7un. Sjuch'be la ti yuch'imo7e yak'be la ti yuch'imo7e, yolel 7ox la chuch' yuch'imo7 stul la ta k'ak'al vo7, mu—k' la xcham 7o, stul la ta k'ak'al vo7 ja7 nox ti 7ibalalij la lok'el balalij la lok'el ta ti7 na lok' la ech'el 7un xbalet la ta sjunul k'ak'al te ta ti7 na ti 7ik'ak' ta k'ak'al vo7e te la xbalet, ta yoxibal la k'ak'al lek xa la, xva7et xa la noxtok, ta la stzak 7unen 7a li k'ox tzeb te ta ti7 na. Va7i 7u—n, 7a li ja7 yech taj x7elan 7une tztzakvan ta ssa7 tzeb ta ssa7 7antz mi k'u sta 7une yu7n la ja7 yech 7un mu xa 7o no la ti bu lek 7un taje manyoso 7un. Va7i 7un, "Yiyil 7un che7e," xi la ti krixchano tey ta Jtek-lum ti yil ti chopol 7ilok' ya7el ti mu j7ik'al muk' xlaj ta milel 7une. Va7i 7un, "Pero mu7 nox xixi7otik jpastik tzatzal lavi jay-chopotik Ii7i nopolotike," xiik la 7un. "Yil xa li jnatik Ii7e mu xa yorauk," xi la 7un. "Beno," xi la 7un. K'ot la noxtok 7un. "Nanita," xi la. "Nanita," xi la. "Vaser ti komira!" xi la k'otel. Smu kastilya ti j7ik'al 7une. "Pero taje jchi7iltik mu xach'un ti j7ik'al taj a7a yu7n chixcho7otik," xi la ti yajval na 7une. Va7i 7un, "7Isik buy Ia7 jmeltzantik jpastik jlakantik mi7n chati7 mi chave7 ch'abal me kot 7un ta to me jjuch' ta to me jpak'an," xi la ti yajval na 7une. "7Aj, juch'o, ta jmala, ta jmala, Nanita!" xi la ti j7ik'al 7une. Smala la 7un pak'-tanij, laj pak'-tanijuk 7isbul 7ismeltzan la ti kaxlan 7une, laj la ve7uk. Va7i 7un, "Mi chak'an j-tz'ujuk 7a li 7akajve ta jmeltzan," xi la 7un. Smeltzanbe la skajve. Yolel la chuch' taj skajvee ja7 7o la 7i7ak'bat bala, yo7s mu xcham ta bala, yak'beik la machita, le—k la tuch'ilanbil laj ta machita mu la j-tuch'uktuch'uk ti
Page 1 and 2:
Of Cabbages and Kings TALES FROM ZI
Page 4 and 5:
FRONTISPIECE: Disguised Aztec merch
Page 6 and 7:
ABSTRACT Laughlin, Robert M. Of Cab
Page 8 and 9:
iv SMITHSONIAN CONTRIBUTIONS TO ANT
Page 10 and 11:
VI SMITHSONIAN CONTRIBUTIONS TO ANT
Page 12 and 13:
Acknowledgments It seemed a logical
Page 14 and 15:
Epigraph "I see nobody on the road,
Page 16 and 17:
GENESIS A second expectation create
Page 18 and 19:
he himself made no connection betwe
Page 20 and 21:
nineteen townships in the state of
Page 22 and 23:
8 SMITHSONIAN CONTRIBUTIONS TO ANTH
Page 24 and 25:
10 SMITHSONIAN CONTRIBUTIONS TO ANT
Page 26 and 27:
Page 28 and 29:
Linguistic Notes In order to make t
Page 30 and 31:
Page 32 and 33:
Page 34 and 35:
20 SMITHSONIAN CONTRIBU TIONS TO AN
Page 36 and 37:
Page 38 and 39:
Page 40 and 41:
Page 42 and 43:
Page 44 and 45:
Page 46 and 47:
Page 48 and 49:
Page 50 and 51:
Page 52 and 53:
Page 54 and 55:
Page 56 and 57:
Page 58 and 59:
Page 60 and 61:
Page 62 and 63:
Page 64 and 65:
Page 66 and 67:
Page 68 and 69:
Page 70 and 71:
Page 72 and 73:
Page 74 and 75:
Page 76 and 77:
Page 78 and 79:
Page 80 and 81:
Page 82 and 83:
Page 84 and 85:
Page 86 and 87:
Page 88 and 89:
Page 90 and 91:
Page 92 and 93:
Page 94 and 95:
Page 96 and 97:
Page 98 and 99:
Page 100 and 101:
Page 102 and 103:
Page 104 and 105:
Romin Tan-chak comes of a well-to-d
Page 106 and 107:
Xun Vaskis FIGURE 2.—Xun Vaskis,
Page 108 and 109:
Page 110 and 111:
Page 112 and 113:
Page 114 and 115:
100 SMITHSONIAN CONTRIBUTIONS TO AN
Page 116 and 117:
Page 118 and 119:
Page 120 and 121:
Page 122 and 123:
Page 124 and 125:
Page 126 and 127:
Page 128 and 129:
Page 130 and 131:
Page 132 and 133:
Page 134 and 135:
Page 136 and 137:
Page 138 and 139:
Page 140 and 141:
Page 142 and 143:
Page 144 and 145:
Page 146 and 147:
Page 148 and 149:
Page 150 and 151:
Page 152 and 153:
Page 154 and 155:
Page 156 and 157:
Page 158 and 159:
Page 160 and 161:
Page 162 and 163:
Page 164 and 165:
Page 166 and 167:
Page 168 and 169:
Page 170 and 171:
Page 172 and 173:
Page 174 and 175:
Page 176 and 177:
Page 178 and 179:
FIGURE 7.—Tonik Nibak, 1961 (phot
Page 180 and 181:
Page 182 and 183:
Page 184 and 185:
Page 186 and 187:
172 boy told me, my companion, my n
Page 188 and 189:
Page 190 and 191:
Page 192 and 193:
Page 194 and 195:
Page 196 and 197:
Page 198 and 199:
Page 200 and 201:
Page 202 and 203:
Page 204 and 205:
Page 206 and 207:
Page 208 and 209:
Page 210 and 211:
Page 212 and 213:
Page 214 and 215:
Page 216 and 217:
Page 218 and 219:
Page 220 and 221:
Page 222 and 223:
Page 224 and 225:
Page 226 and 227:
Page 228 and 229: 214 SMITHSONIAN CONTRIBUTIONS TO AN
Page 242 and 243: 228 he reached the place where the
Page 328 and 329:
Page 330 and 331:
Page 332 and 333:
Page 334 and 335:
Page 336 and 337:
I'm sorry to say it was pretty well
Page 338 and 339:
Page 340 and 341:
Page 342 and 343:
Page 344 and 345:
Page 346 and 347:
Page 348 and 349:
Page 350 and 351:
Page 352 and 353:
Page 354 and 355:
Page 356 and 357:
Page 358 and 359:
Page 360 and 361:
Page 362 and 363:
Page 364 and 365:
Page 366 and 367:
Page 368 and 369:
Page 370 and 371:
356 So he tossed his hair upwards.
Page 372 and 373:
Page 374 and 375:
Page 376 and 377:
Page 378 and 379:
Page 380 and 381:
Page 382 and 383:
Page 384 and 385:
Page 386 and 387:
Page 388 and 389:
Page 390 and 391:
Page 392 and 393:
Page 394 and 395:
Page 396 and 397:
Page 398 and 399:
Page 400 and 401:
Page 402 and 403:
Page 404 and 405:
Page 406 and 407:
Page 408 and 409:
Page 410 and 411:
Page 412 and 413:
Page 414 and 415:
Page 416 and 417:
Page 418 and 419:
Page 420 and 421:
Postscript "Talk of many things, ..
Page 422 and 423:
Acala 7Ach' Jtek-lum 7Ak'ol Mukenal
Page 424 and 425:
Page 426 and 427:
Number Page 1. Romin Teratol 17 2.
Page 428 and 429:
Aarne, Antti Amatus 1928. The Types
Page 430 and 431:
Page 432 and 433:
Page 434 and 435:
Maps Nearly all the local place nam
Page 436 and 437:
Page 438 and 439:
Page 440 and 441:
Page 445:
REQUIREMENTS FOR SMITHSONIAN SERIES
show all

PDF (Lo-Res) - Smithsonian Institution Libraries

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?