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This study has focused on the conditions of indigenous entrepreneurs of production in the urban informal sector. In that sense, it is a first of its kind. Eleven Maya entrepreneurs in the city of Quetzaltenango, Guatemala, in five different productive activities, were interviewed. In addition a control group of three Ladino entrepreneurs was established and some large formal enterprises were visited. Besides analyzing the general working situation of the Maya entrepreneurs, the study tested two hypotheses on ethnicity. The first put forward the assumption that Maya entrepreneurs use their ethnic network to promote their enterprises, the other that Maya entrepreneurs are active in certain activities of the informal sector and not in others, due to, for example, structural conditions in the ethnically stratified and segregated society of Guatemala. Neither of these hypotheses were substantiated by the data. However, while ethnic segregation was not observed among Ladino and Maya entrepreneurs of production, there is circumstantial evidence of a structural discrimination that forces many Mayans who do not succeed in establishing a productive enterprise, to try their luck in the less economically promising sector of commerce. Besides the ethnic aspects, the study gave conclusive evidence for answers to some of the questions directed towards the informal sector in general, among them, the question whether or not capital accumulation takes place and, eventually, to which extent. The annual capital accumulation among productive enterprises in the informal sector of the city of Quetzaltenango was modeled. The results indicate an accumulation per year of roughly $1.5 million. Recalculations with a sensible variation of some of the crucial assumptions, gave results within a band of $1.35 million - $1.65 million. The capital is accumulated by 258 enterprises, with four or more workers (including the owner), with a total work force of 1,320 workers, out of a total of 1879 enterprises of production. To this author's knowledge, no similar attempt of such an estimation has been reported in the literature before. The study offers calculations on the economic take-home earnings of some of the Maya entrepreneurs and identifies the mechanisms behind the entrepreneurial successes and failures. It concludes that it is necessary to distinguish between enterprises of production and enterprises of commerce due to their different natures. It presents data on the labor wages in the informal sector. It shows that the salaries are, first, closely related to the productivity of the individual worker, and, second, that, probably more often than not, they are tied to fluctuations in the demand of the market for the products of the enterprise. This means that the salary bracket within one economic activity may vary widely throughout the year. Other topics where the study offers new insight on entrepreneurial practice in the informal sector, are on lending conditions and the use of formal loans, on taxation, on the use of different management schemes and the potential of these, and on productivity and profitability within different economic activities. A list of the findings of the study is given at the end. / text

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Over the past two decades, large-scale transnational migrations between Central America and the United States have had a significant impact upon both home and host societies. In Guatemala, cross-border movement was spawned by the brutal civil war that devastated many indigenous communities in the early 1980s. Over time, this flow resulted in the formation of complex transnational networks and identities that span home and host locations. This thesis examines the manners in which a community of K'iche' Indians straddled between the highlands of El Quiche, Guatemala and an industrial New England city have responded to the deterritorialization caused by the confluence of violence and displacement. It describes, on the one hand, the context of post-war reconstruction in El Quiche, which is shaped by a fragile institutional peace process and an emerging ethnopolitical movement that emphasizes a pan-Maya identity. On the other hand, it depicts an inner-city space in the US where K'iche' labor migrants lead hidden, marginal lives, seeking to obscure any overt form of collective organization or identity. By examining the flows of people, money, commodities and symbols between these contrasting environments, the thesis shows how K'iche's in both communities maintain concrete and imaginary connections with each other despite the many ruptures caused by violence and dislocation. The thesis also teases out the manners in which today's cross-border movements, which involve ever larger distances, absences, and cash inflows, are both inscribed in, and differ from, previous local strategies of, and discourses on, internal movement and migration within Guatemala, which have long formed part of K'iche' culture. Specifically, it shows how K'iche's draw on their "mobile" past in order to maintain a sense of continuity in the present and elaborate viable identities and strategies for the future. Overall, the thesis argues that the multiplicity of strategies and discourses developed b

Globalization has facilitated the growth of “market-friendly” religions throughout the world, but especially in developing societies in the global South. A popular belief among these movements is prosperity belief. Prosperity belief has several characteristics which make it compatible with liberal individualism, the dominant value in a globalized society. At the same time, its compatibility with this value may be limited, extending only to economic liberalism, but not to liberal attitudes on social issues. Data from the Pew Forum on Religious and Public Life’s 2006 survey Spirit and Power: Survey of Pentecostals in Guatemala is used to conduct a quantitative analysis regarding the economic and social attitudes of prosperity belief adherents in Guatemala in order to examine the potential, as well as the limits, of this belief’s compatibility with liberal individualism. Results suggest that support for liberal individualism is bifurcated. On one hand there is some support for the positive influence of prosperity belief on economic liberalism in regards to matters of free trade, but on the other hand, prosperity belief adherents continue to maintain conservative attitudes in regards to social issues. As prosperity belief and liberal individualism continue to grow along global capitalism, these findings have implications for the future of market-friendly religions and for the societies of the global South.

Ten years after the Guatemalan Peace Accords heralded the construction of a multi-ethnic democracy, corrupt neo-authoritarian regimes have derailed the Accords, continued state violence and impunity, and implemented neoliberal economic policies that have worsened poverty in Mayan highlands. Strangely, war tattered and impoverished rural Mayans, including many who supported the revolutionary left in the 1970s, provide these parties' main base of support. Stranger still is widespread support for ex-dictator general Ríos Montt, who stands indicted for genocide of Mayans in the 1980s. Mayan support for neo-authoritarians is usually viewed as either an expression of pure democratic free will or as the repression of revolutionary consciousness through fear and/or deception. While the former ignores massive Mayan support for the left and trivializes decades of repression, the latter ignores important changes in Guatemalan political culture and erases Mayan agency. My dissertation reframes this phenomenon by providing a critical genealogy of Mayan political imaginaries in relation to overlapping and competing regimes of power for the last sixty years. During 14 months of ethnographic fieldwork in the right-dominated Mayan-Mam town of San Pedro Necta, I investigated Mayan responses to reformist and revolutionary organizing, state repression, state-led agrarian modernization, and neo-authoritarian development populism. I focus on the effects of these mechanisms on evolving conceptions and practices of politics, development, and community among township inhabitants. Bitter Earth locates the appeal of neo-authoritarian politics in the ways that state strategies have rearranged the conceptual and affective terrain upon which Mayans collectively struggle for economic security, dignity, and racial equality. This research shows the limits of neoliberal multiculturalism, particularly its complicity with colonial governance and counterinsurgency strategy, and orients our thinking towards political alternatives consistent with Mayans' long-term struggles for racial justice and community autonomy.