By reducing the other to the same, we lack a pre-modern sense of the other as such -of the otherness of the other- to guide our understanding of testimonio in peasant societies.
My aim here is to recover what most (post)modern materialistic interpretations of testimonio have ignored. My analysis concludes by emphasizing that any indigenous defense of Human Rights necessarily involves a parallel defense of the environment. Related to the natural cycles, popular religion -an amalgam of Christian and native motifs- defines revolution as the return of a repressed, female, reproductive force as well as of the rhythm inscribed within a cosmic order. The most important omission of these interpretations is the religious background -the legacy of liberation theology- that permeates every idea of oppression, change, and liberation in Middle American communities. I apply this theoretical perspective to several Central American writers and demonstrate how Western interpretations betray several aspects of the traditional, peasant, testimonial discourse. I also examine the dramatic process of creating worldly beings -the Middle American version of the Big Bang- by dismembering and lowering the deities to the human world. Natural entities such as trees, animals, rivers, and rocks contain their own spiritual force, as well as a foreign -human- soul. This projection of human souls onto nature blurs the Western dichotomy between nature and culture or between the environment and the human. This paper seeks to explain the idea of a “split self” which can project both inner experiences and souls onto the environment.
CUAL ES MI NAHUAL MAYA FULL
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