I, Rigoberta Menchú: An Indian Woman in Guatemala by Rigoberta Menchú, Elisabeth Burgos-Debray (ed.)

By Rigoberta Menchú, Elisabeth Burgos-Debray (ed.)

Trans. by means of Ann Wright

Now an international bestseller, the impressive lifetime of Rigoberta Menchú, a Guatemalan peasant girl, displays at the reviews universal to many Indian groups in Latin the US. Menchú suffered gross injustice and worry in her youth: her brother, parents have been murdered by way of the Guatemalan army. She realized Spanish and grew to become to catechistic paintings as an expression of political riot in addition to spiritual dedication. Menchú vividly conveys the conventional ideals of her group and her own reaction to feminist and socialist principles. especially, those pages are illuminated through the long-lasting braveness and passionate experience of justice of a rare lady.

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Extra resources for I, Rigoberta Menchú: An Indian Woman in Guatemala

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It’s much better than any other sort of food. But the important thing is the sense of community. It’s something we all share. From the very first day, the baby belongs to the community, not only to the parents, and the baby must learn from all of us…in fact, we behave just like bourgeois families in that, as soon as the baby is born, we’re thinking of his education, of his well-being. But our people feel that the baby’s school must be the community itself, that he must learn to live like all the rest of us.

They founded a village up there. My village has a long history–a long and painful history. The land up there belonged to the government and you had to get permission to settle there. When you’d got permission, you had to pay a fee so that you could clear the land and then build your house. Through all my parents’ efforts in the fincas, they managed to get enough money together to pay the fee, and they cleared the land. Of course, it’s not very easy to make things grow on land that’s just been cleared.

As Linto points out, some features of the culture of the defeated always tend to be incorporated into the culture of the conqueror, usually via the economic-based slavery and concubinage that result from the exploitation of the defeated. The ladinos have adopted many features of the indigenous culture and those features have become what George Devereux calls the ‘ethnic unconscious’. The ladinos of Latin America make a point of exaggerating such features in order to set themselves apart from their original European culture: it is the only way they can proclaim their ethnic individuality.

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