Kʼicheʼ people

In pre-Conquest times, the Kʼicheʼ Kingdom of Qʼumarkaj was one of the most powerful states in the region. Kʼiche' was an independent state that existed after the decline of the Maya Civilization with the Classic collapse (c.300 – c.950 AD).[5] Kʼicheʼ lay in a highland mountain valley of present-day Guatemala; during this time they were also found in parts of El Salvador.

The major city of the Kʼicheʼ in the western highlands of Guatemala was Qʼumarkaj. It was the political, ceremonial and social center of the Kʼicheʼ people. Though many of the Spanish conquistadors' records do not depict it as a great and powerful place, it was to the native Kʼicheʼ who lived there. The city covered an estimated area of 3.25 km² across the Resguardo plateau. There is also evidence for a large degree of cultural exchange between the Kʼicheʼ and the people of Central Mexico. Linguists have found Nahuatl influences in the Kʼicheʼ language.[6]

The Kʼicheʼ were conquered by the conquistador Pedro de Alvarado in 1524. Their last military commander, Tecun Uman, led the Kʼicheʼ armies against the combined forces of Alvarado and his allies, the Kaqchikel. The battle took place in the valley of Xelajú (Quetzaltenango) where the Kʼicheʼ armies were defeated and close to 10,000 Kʼicheʼ died, including Tecún Umán. Tecún has since been an important legendary figure in the Kʼicheʼ oral tradition. After the battle, the Kʼicheʼ surrendered and invited Alvarado to their capital, Qʼumarkaj. However, Alvarado suspected an ambush and had the city burned. The ruins of the city can still be seen, just a short distance from Santa Cruz del Quiché.[7]

One of the main missions of the Spanish clergy during the conquest was to convert the Mesoamerican people to Catholic Christianity. Though they never fully converted the people, they did affect their language. The Kʼicheʼ people were one of the first groups studied by the Catholic missionary religious order known as the Dominicans. The Franciscans established Theologia Indorum, a Christian theology text written in the Kʼicheʼ native language and adapting K'iche' concepts to Catholicism.[8] The text was meant to be a tool for converting the Kʼicheʼ and other Mesoamerican groups to Christianity.[9] To accomplish this, the Dominicans attempted to change the meaning of some native words to better reflect their Catholic concepts. They also used similar word, sentence, and rhythmic structure to the Popol Vuh to create similarities between the texts.[8]

The origin of the elite Kʼicheʼ rulers is debated but scholars widely believe that the warlords traveled to the Guatemalan highlands in AD 1225. They began their migration after the collapse of the Yucatàn Maya center of Chichén Itzá, which is believed to have taken place around AD 1200. The elite warlords followed the Rio Usumacinta drainage, the Rio Negro, and Rio Agua Caliente until they crossed into the San Andres Basin, where they began early Kʼicheʼ settlements. These warlords were in small groups that were very mobile and consisted mostly of men. They began to intermingle with the local Kʼicheʼ populations soon after their arrival. A chronological list of the rulers can be made by using generation lengths from the first ruler and so on.[10]

One of the most significant surviving Mesoamerican literary documents and primary sources of knowledge about Maya societal traditions, beliefs and mythology is a product of the 16th-century Kʼicheʼ people. This document, known as the Popol Vuh ("Pop wuj" in proper Kʼiche – "the book of events") and originally written around the 1550s, contains a compilation of mythological and ethno-historical narratives known to these people at that time. These were drawn from earlier pre-Columbian sources (now lost) and also oral traditions. This sacred narrative includes their creation myth, relating how the world and humans were created by the gods, the story of the divine brothers, and the history of the Kʼicheʼ from their migration into their homeland up to the Spanish conquest.[11]

The Popol Vuh, from its creation to present day, has developed as an important symbol of indigenous culture for both present-day Guatemalans and people of Mayan descent. This sacred text has been used in religious and spiritual ceremonies, university studies, political movements and protests, and historical research into the lives of the Mayans and, more specifically, the Kʼicheʼ people. In 1971 it was declared the official book of Guatemala. The Popol Vuh has been used by people of Mayan descent in present-day Guatemala to defend their traditional lands and political rights in order to preserve their indigenous culture. To this day, the Popol Vuh continues to be analyzed and studied to better understand the spiritual beliefs and practices of the Maya, and how these have shaped present-day cultures.[12]