Learning about the Maya in a Guatemalan Bistro

Eager to learn more about Mayan culture and history, my friend Eddie Deleon arranged a meeting with his friend Joel, a practicing Maya from Guatemala, at Ix Restaurant (pronounced eesh) on a Sunday afternoon.
Eddie is a Guatemalan born photographer who now lives in Brooklyn. I met Eddie through my friend Juan Carlos Pinto, a Brooklyn based artist, who is also from Guatemala.
Ix’s founder and principal chef, Jorge Cárdenas, opened the restaurant in November 2017.
Interestingly, Ix takes its name from Mayan astrology. Jorge’s nahual, or sign, is the ix, a jaguar. We sat at the table in front of the mural which depicts a jaguar in a rainbow-colored tropical forest background with a Mayan temple looming in the background. Perhaps to make us more comfortable, this jaguar’s expression is more meditative than threatening.
As I entered, I was stopped at the door. A waitress checked my temperature with a laser gun. I also considered this a symbolic act. I had to be initiated at the threshold to enter the world of the Maya.

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Eddie was there to help translate. While Joel’s English was rather good, my Spanish is not so great. There were plenty of times we needed help to understand each other.
And although Eddie is Guatemalan, he is considered a mestizo, that is, mixed. He has some Indigenous blood and some European blood. Eddie said that his family, however, has suppressed their Indigenous history and culture, as having Indigenous blood was looked down upon. Joel’s mission in life is to encourage Guatemalans, like Eddie, to learn more about their Mayan roots and embrace their Indigenous history. The fact is that many Guatemalans identify as Latin American as opposed to recognizing their Indigenous origins. Joel’s work extends on the activism of trailblazers like Rigoberta Menchú. A bold and courageous leader, Rigoberta Menchú won the Nobel Peace Prize in 1992 in recognition of her work for social justice and ethno-cultural reconciliation based on respect for the rights of Indigenous peoples.
As I scanned the restaurant, noticing the beautiful works of art hanging on its walls, Eddie pointed to chicken soup on the menu. I nodded affirmatively.
The soup came almost immediately. It was made with carrot tops and pieces of corn, spiced with cilantro. I squeezed a slice of lime into the soup, which made it taste spectacular.
With the warmth of food, we commenced a sometimes-three-way conversation.
“I realize there are at least twenty-two Mayan languages, each with their own literature and history. Which Mayan language do you speak?” I asked.
“Kaqchiquel,” said Joel.
“Does everyone in your town speak Kaqchiquel?”
“Everyone can speak it.”
“Do people use Kaqchiquel in everyday conversations?”
“No, not really. It’s mainly used in ceremonies, weddings, and special events. Spanish is the main language.”
“Why do you think people don’t speak Kaqchiquel as a primary language?”
“Since the time of the Spaniards and into the wave of Protestant Missionaries that followed, invaders have tried to convince our people that the Mayan language and culture was inferior. This oppression was further enforced by gunpowder and instruments of torture. The invaders established a dominance over all forms of public expression. In the highlands, when the Europeans realized that textile designs carried complex messages, they even banned the wearing of Mayan clothing. Hundreds of hieroglyphic books were burned by missionaries. To consolidate their wholesale assault on Mayan religion, the Europeans labeled it witchcraft. Under such enormous pressure, no wonder that many Guatemalans have internalized this point of view as well.
“Despite this, Mayan cosmology and ideas have persisted in subtle ways. For instance, there are many fusions of Mayan language with Catholicism. For example, instead of saying In the name of the Father, the Son, and the Holy Ghost, we say Corazon del Cielo (Uk’ux kaj), Corazon del Tierra (Uk’ux ulew), Corazon de Agua (Uk’ux ya’), e’ Corazon del Aire (Uk’ux xq’aq’ij), adapting it to the four elements in Mayan cosmology.”
“Do you say this in church?”
“No, this is something we say in our ceremonies and privately.”
“Can you tell me about some of your ceremonies?”
“There are many elements that are common in our ceremonies. For instance, at weddings, we dance in a circle around a fire, light candles, bring flowers, liquor, Kusha (water of the heart), and fruit offerings. The fire represents how we communicate with god; the smoke from the fire enables the abuelos (spiritual leaders) to communicate with the Elders. There is also musical accompaniment. Our abuelo directs the offerings and ceremony. The name for male Elder is Tat, the name for the female Elder is Nana.”
Joel continued.
“We also have ceremonies to celebrate the harvesting of corn. We build a small wooden house to place the biggest corn seeds, or kernels, then transplant them to a silo.”
“Why is corn important in Indigenous culture?”
“In the Popol Vuh, the Mayan story of creation, it is said that we are made out of corn,” said Joel.
In the Popol Vuh, the eight Elders, four females, four males, created human beings. But it took a few tries. First the Elders made humans out of mud, but these beings were ugly and ill-formed. And they could not talk and could barely walk. They certainly could not sing or dance. These beings were so crumbly and clumsy, they just melted away in the rain.
Then the Elders tried again to make people who would offer respect and praise. They carved man from wood and woman from the pith of a reed. These beings were beautiful. And they could sing and dance. But after a time, the Elders realized that these beings made of wood did not know how to express thanks or gratitude. To rid the world of these beings, the Elders sent a great flood and earthquakes. Now even the trees and fish were grieved by the beings made of wood. All of Creation then rose together to destroy these people made of wood. It is said that some clever wooden people escaped the flood and became the monkeys we have today.
“Finally, the elders made human beings out of corn. These beings could sing and dance and were also grateful. Their hearts were filled with compassion for all creation. Consequently, the Maya say we are Men of Corn,” said Joel.
Interesting to consider that, not only were the Maya reliant on corn to survive, but the corn required people to grow and harvest it, as well. Each required the other’s care and gratitude. It might be asked, are we the people of the corn, or the people made of wood?
The mythological stories of corn are connected to the meticulous astronomical observations which guided the planting cycles of corn. Mayan farmers used their knowledge of the sky to plan the agricultural cycle of corn, and to plan for the best times to conduct offerings and ceremonies. By observing the natural cycles that link Earth and sky over thousands of years, the Maya have constructed a cyclical worldview of the universe in which all things are interconnected. To be Maya is to recognize the interconnected cycle of days and seasons; this is further reflected in the Mayan calendar. The circle of life, as represented in Mayan ceremonies, connects bean spirals with dance circles, and even galaxies. In Indigenous ways, the past, present, and future coexist.
“Why do you want to share your knowledge of Mayan culture with people?” I asked.
“First of all, our lands have been invaded and plundered by people who do not have gratitude for the Earth. Trees, rivers, and mountains are merely things they can buy and sell. There are now many transnationals who are purchasing our lands; they are only interested in spilling blood on our soil. My goal is to reintroduce Guatemalans to our original tribal ways, reinforcing the teachings of gratitude and respect for the land. This is all conveyed in the teaching of Mayan history and culture. It is time to reclaim our land culture. To save it from destruction.”
I explained that I’ve seen some of the documentaries showing the unjust history of Guatemala. Films like 500 Years, Mayan Renaissance and When the Mountains Tremble powerfully portray the genocide committed on the Indigenous people of Guatemala, showing the United States’ complicity. Dr. Irma Alicia Velásquez Nimatuj, an international spokeswoman for Indigenous communities in Central America, is featured in 500 Years for her role as an activist and expert witness in war crime trials.
“Have you been able to create a Mayan community in the United States?” I asked.
“In Fairview, NJ, there are many people from San Martin, my hometown. They call my neighborhood Little Guatemala. I am part of an organization called Colectivo Florecerás Guatemala. Among other things, this organization shows solidarity with injustices going on back home in Guatemala. I have been arranging small community events to raise awareness of political events in Guatemala and educate people on Mayan culture and history. For instance, I learned that Ch’umikaj Nicho, a Mayan singer, was in the United States to speak at the United Nations. I reached out to her and invited her to one of our events to sing. She came and sang. It was spectacular.”
Joel’s hope is to go back to Guatemala to finish his studies at the Universidad Maya Kaqchikel.
“I want to be a professor of Mayan Culture.”
The Maya say that there is always a spiritual leader in each family.
“In my family, they say I am the spiritual leader,” he said, breaking into a broad smile.
We continued talking for a while, eating Plantain Mole for dessert, which was delicious. This dessert was created over four centuries ago in Guatemalan kitchens. Some years ago, the Guatemalan government declared this dish, along with three others, a “cultural heritage” of Guatemala.
Listening to Joel’s story was inspiring. I admire his sense of purpose and commitment to sharing his Mayan culture and history with the world. In that short amount of time I learned so much. I’m hoping that, in my little way, I can pass on the important message that Joel has made his life’s ministry to convey.

Ix Restaurant:
43 Lincoln Rd, Brooklyn, NY 11225
(347) 533-6920
https://www.ixrestaurantny.com/#/

Rigoberta Menchú:
https://www.nobelprize.org/prizes/peace/1992/tum/biographical/

Dr. Irma Alicia Velásquez Nimatuj:
https://clas.stanford.edu/people/irma-alicia-vel-squez-nimatuj

Ch’umikaj Nicho:

Colectivo Florecerás Guatemala:
https://www.facebook.com/colectivodeartistasflorecerasguatemala/

OYE Studios
http://oyestudios.com/
834 Coney Island Avenue
Brooklyn, NY 11239

Eddie Deleon:
https://www.instagram.com/nychapin/?hl=en

Mike Fiorito
www.fallingfromtrees.info
https://www.pw.org/directory/writers/mike_fiorito