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| La muerte en el mundo maya |

https://twitter.com/RebecaLane6/status/1189984831511367680?s=20

' Cuando era pequeño, mi tía me decía que tratara bien a los perros porque ellos me atravesarían el río cuando muriera. No entendí esta frase hasta mucho tiempo después.

Mi tía es maya kaqchikel, del altiplano de Guatemala y mantenía un amor profundo a los perros, quienes serían sus vigilantes al morir, ella se refería al xoloitzcuintle, que menciona la cultura mexica, en el mundo maya es el Tzi', el cuidador, el guía.

Ella no leyó estudios antropológicos sobre el inframundo maya, pero sí escuchó la tradición oral de sus abuelas y abuelos, eso fue suficiente para tener identidad.

El tema de la muerte en el mundo maya tiene diversas aristas, muchas interpretaciones y entenderlo va mucho más allá de querer verlo desde el mundo occidental. Primero debemos desconectarnos del tema infierno/ cielo. En el mundo maya no existe eso

Existe un supramundo, un mundo terrenal y un inframundo, al que se le da el nombre de Xibalba, que en idioma maya quiché significa El lugar del miedo. Xibalba no tiene relación con el infierno cristiano.

Es un lugar de pruebas que está por debajo de nosotros, donde están las enfermedades, pero también las curas. Donde está la muerte, pero como renovación, no como el fin.

Es, de alguna manera, difícil de entender en un principio, porque dentro de la formación occidental se nos enseña que para el bien existe el mal. En la cultura maya solo existen desequilibrios y esas variaciones energéticas provocan enfermedades, la noche del cuerpo

Según el Popol Wuj, libro del mundo maya, en Xibalba existían dos grandes líderes, quienes eran los que ponían las pruebas a quienes se atrevieran a buscarlos: Jun Kame, Wukub Kame, que traducido pueden llamarse como 1 muerte y 7 muerte.

Ellos regían el inframundo y eran quienes daban las curas para ellas. En el calendario lunar maya, existen dias dedicados a Kame para curarse.

Estos encuentros, llamados en la actualidad como ceremonias mayas se realizan en las entradas de las cavernas o al pie de los cerros. Esto simula la entrada al inframundo donde habitan los Señores de Xibalba.

Ellos eran conocidos como los Señores de Xibalba. El inframundo maya no tenía un carácter de castigo o de un fin, sino de un lugar de paso, por donde todos tenemos que pasar, ya sea la muerte o la enfermedad.

Lo narran los héroes gemelos en el Popol Wuj, Jun Ajpu e Xbalamque quienes para derrotar a los Señores de Xibalba piden ser destruidos en el fuego, son arrojados al río, se transforman en peces y regresan como dos ancianos magos, para derrotar a los habitantes de Xibalba.

El inframundo también está relacionado con las aguas, en el caso de los cenotes, las cuevas inundadas. Se relacionan con la caída de agua dentro de las cuevas, que hacen el sonido del juego de pelota maya, conocido como Pok ta Pok, eso que tanto molestó a los Señores de Xibalbá.

Míctlan, Xibalbá, Nith y Hel engloban un solo concepto: el del mundo subterráneo, el submundo, el mundo inferior, el infierno (del latín: ínferus, inferior, de abajo) 'el cual corresponde al tercer plano mitológico del universo primitivo indígena: el reino de los muertos

El día Kame no es un día dedicado a la muerte como un fin, es un día de transición, de pasar de un estado al otro, de pasar del día a la noche. Esto le da un carácter natural y no de tragedia. También es un día para comunicarse con los abuelos, consultar.

Kame es lo único seguro, todos nacemos y lo único certero es que algún día volveremos al origen. '

Seguir y apoyar Angel Elias y Rebeca Lane: https://twitter.com/RebecaLane6/status/1189984831511367680?s=20

Gracias.

| Death in the Mayan world |

https://twitter.com/RebecaLane6/status/1189984831511367680?s=20

' When I was little, my aunt told me to treat dogs well because they would cross the river when I died. I didn't understand this phrase until a long time later.

My aunt is Maya Kaqchikel, from the Guatemalan highlands and she had a deep love for the dogs, who would be her watchmen at death, she was referring to the Xoloitzcuintle, which is mentioned in Mexican culture, and in the Mayan world is the Tzi ', the caretaker, the guide.

She did not read anthropological studies about the Mayan underworld, but she did listen to the oral tradition of her grandmothers and grandparents, and that was enough to have an identity.

The theme of death in the Mayan world has different edges, many interpretations and understanding it goes far beyond how people want to see it from the western world. First we must disconnect from hell / heaven. In the Mayan world that does not exist.

There is a superworld, an underworld and an underworld, which is given the name of Xibalba, which in Quiche Mayan language means ‘the place of fear’. Xibalba has no relation to Christian hell.

It is a place of testing that is below us, where there are diseases, but also priests. Where death is, but as renewal, not as the end.

It is, in some way, difficult to understand at first, because within Western formation we are taught that for good there is evil. In the Mayan culture there are only imbalances and these energy variations cause diseases, the night of the body.

According to the Popol Wuj, book of the Mayan world, in Xibalba there were two great leaders, who were the ones who put the tests to those who dared to look for them: Jun Kame, Wukub Kame, which translated can be called 1 death and 7 death.

They ruled the underworld and they were the priests for them. In the Mayan lunar calendar, there are days dedicated to Kame to heal.

These meetings, called today Mayan ceremonies, are held at the entrance of the caves or at the foot of the hills. This simulates the entrance to the underworld where the Lords of Xibalba live.

They were known as the Lords of Xibalba. The Mayan underworld did not have the character of punishment or an end, but of a place of passage, where we all have to go, whether in death or illness.

It is narrated by the twin heroes in the Popol Wuj, Jun Ajpu and Xbalamque who, in order to defeat the Lords of Xibalba, ask to be destroyed in the fire, are thrown into the river, transformed into fish, and return as two wizards to defeat the inhabitants from Xibalba.

The underworld is also related to the waters, in the case of the cenotes, the flooded caves. They are related to the fall of water inside the caves, which make the sound of the Mayan ball game, known as Pok ta Pok, that so disturbed the Lords of Xibalbá.

Míctlan, Xibalbá, Nith and Hel encompass a single concept: that of the underground world, the underworld, the lower world, hell (from Latin: ínferus, lower, from below) 'which corresponds to the third mythological plane of the indigenous primitive universe: the kingdom of the dead.

Kame day is not a day dedicated to death as an end, it is a day of transition, of moving from one state to another, of passing from day to night. This gives it a natural character and not tragedy. It is also a day to communicate with grandparents, consult.

Kame is the only sure thing, we are all born and the only certainty is that someday we will return to the origin. '

Follow and support Angel Elias and Rebeca Lane: https://twitter.com/RebecaLane6/status/1189984831511367680?s=20 

Thank you.

' Our dream is to connect people who use Processwork worldwide with individuals, groups and organizations.
We will showcase how Processwork is used in different cultures, contexts and combined with other methods.

 – Maraya, Catharine and Julián from Processwork Online '

https://processworkonline.com/symposium

Processwork Online Symposium
https://ProcessworkOnline.com/Symposium

Zoom registration link (active now) attached to this Facebook event: https://facebook.com/events/1061212780927486 

EP. 154 PRISCILLIA LUDOSKY “OCCUPYING REALITY”
APRIL 29, 2020
https://teamhuman.fm/episodes/ep-154-priscillia-ludosky-occupying-reality 

¿Con qué pasos restauramos la independencia económica, el privilegio de los medios y la autoridad profesional para los sobrevivientes de discapacidad severa, violencia y tráfico sexual?

Durch welche Schritte stellen wir die wirtschaftliche Unabhängigkeit, das Medienprivileg und die berufliche Autorität von Überlebenden schwerer Behinderung, Gewalt und Sexhandel wieder her?

Par quelles étapes restaurons-nous l'indépendance économique, le privilège des médias et l'autorité professionnelle aux survivants de handicaps graves, de violence et de trafic sexuel?

Trwy ba gamau ydyn ni'n adfer annibyniaeth economaidd, braint cyfryngau, ac awdurdod proffesiynol i oroeswyr anabledd difrifol, trais a masnachu rhyw?

Vesper Moore's post, including this article by Stefanie Lyn Kaufman-Mthimkhulu vehemently supported by community members:

' We need more peer support and community response networks. We need to put power back into the hands of the people. We need the people most impacted to not only give input but to run and be responsible for the inception of all system services. We need those who are marginalized to take the lead in each community not out of expectation or tokenization but humanization.

“Replace the cops with mental health workers!” is a really well-intentioned statement, but the current mental health system is also a white-dominated, violent, coercive, and unaccountable structure that disproportionately harms people of color.” — Morgan M. Page '

https://medium.com/@stefkaufman/we-dont-need-cops-to-become-social-workers-we-need-peer-support-b8e6c4ffe87a

https://facebook.com/story.php?story_fbid=2667570800186841&id=100008018411161

' Cymraeg, or Welsh as its known in English, is, according to the last count, spoken by 23% of the population. Up until 1850, 90% of the population spoke Welsh, but it has since faced a great many challenges which at times almost led to its extinction.

Potentially up to 4,000 years old, Welsh is one of the oldest living languages in Europe. Welsh originates from the Celtic language spoken by the ancient Britons. Before the Roman invasion Celtic languages were spoken across Europe as far as Turkey. Celtic language came to Britain around 600BC, with one version evolving into Brythonic which formed the basis of Welsh, Cornish and Breton.

When the Anglo-Saxons colonised Britain, Brythonic speakers were split up into those in northern England speaking Cumbric, those in the south-west speaking an early version of Cornish, and those speaking primitive Welsh. The Welsh spoken in the 12th to 14th centuries, or Middle Welsh, is what the earliest surviving manuscripts of the Mabinogion, its famous literary collection, are written in, and it is a Welsh which speakers today can more or less understand. '

https://theculturetrip.com/europe/united-kingdom/wales/articles/a-brief-history-of-the-welsh-language/