Abstract
Between the years of 1931 and 1950, Robert Redfield, social science researcher and ethnographer from the University of Chicago, and Alfonso Villa Rojas described subtle and explicit cultural changes within Chan Kom, a Maya village in North-Central Yucatan. Using the theoretical framework developed by Martin Heidegger regarding worlds, being and style, this paper explores the social and cultural changes in the Maya village of Chan Kom in order to deepen our understanding of how cultural change occurs more generally. Through this analysis, several aspects of cultural change emerge.
Highlights
Maya peoples in and around the Yucatán peninsula of Central and North America share an interesting and rich history
Archeological and ethnographic records suggest that Maya cultural groups occupied the Yucatán peninsula as far back as 200 B.C., flourished around 700 A.D. with the founding of Chichen Itza and other great Maya cities, and continued to subsist during the Spanish occupation in the 16th century up to and including the modern era of the 21st century (Coe, 1999; Thompson, 1970; Waldram, Cal, & Maquin, 2009)
The three catalysts for change discussed, in a way open new worlds and new styles of being for the residents of Chan Kom, this occurs in somewhat different ways
Summary
Maya peoples in and around the Yucatán peninsula of Central and North America share an interesting and rich history. The term “world” refers to the third category of primarily social worlds wherein humans reside In this way, world is the whole context of shared equipment, roles, and practices on the basis of which one can encounter entities and other people as intelligible. This style is portrayed as the ways in which shared understandings of masculine or feminine, for example, are determined or interpreted for particular peoples. These cultural styles determine the general category of male or female and impact the ways in which specific worlds such as a carpenter’s are lived. Our style is the nearest-and-the-farthest thing away from us, as Heidegger puts it; that is, our particular way of being or the cultural styles in which we use to take a stand on our being are so obvious, so close to us, that they become the hardest thing to see and the farthest things from us
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