Universidad de San Carlos de Guatemala.

Facultad de Humanidades.
Departamento de Pedagogía.
Sección Retalhuleu.
Licenciatura en Pedagogía y Derechos Humanos.
Curso: Idioma Extranjero III IDI III
Catedrático: Lic Erwin Eduardo Cifuentes Morales

Tipo de Trabajo

Portafolio

Equipo de Trabajo No: 2 Sección: A

Estudiantes: Registro Académico:

Nereyda Elizabeth Flores Donis 201217723

Retalhuleu, 09 de noviembre 2019

Introduction ------------------------------------------------------------------------------------------------------------------------ I
PROGRAMA ------------------------------------------------------------------------------------------------------------------------ 4
ORACIONES EN INGLES--------------------------------------------------------------------------------------------------------- 11
Verbos Regulares e Irregulares ---------------------------------------------------------------------------------------------- 16
Español e inglés ------------------------------------------------------------------------------------------------------------------ 16
Parcial I ----------------------------------------------------------------------------------------------------------------------------- 44
Trabajos grupales---------------------------------------------------------------------------------------------------------------- 45
Grupo 1 ---------------------------------------------------------------------------------------------------------------------------- 45
Grupo 2 ---------------------------------------------------------------------------------------------------------------------------- 54
Culture of the Ladino town --------------------------------------------------------------------------------------------------- 55
Cultura del Pueblo Ladino ---------------------------------------------------------------------------------------------------- 57
Grupo 3 ---------------------------------------------------------------------------------------------------------------------------- 60
Ladina culture -------------------------------------------------------------------------------------------------------------------- 60
Conclusions ----------------------------------------------------------------------------------------------------------------------- 64
Recommendations -------------------------------------------------------------------------------------------------------------- 65
Bibliography ---------------------------------------------------------------------------------------------------------------------- 66
 Introduction

Guatemala for the purposes of the conquest of the Spaniards and the diversity of cultures
that were discovered by the same decided to group them in groups, based on
characteristics that they shared like this. Similarly the mixture of these people with
indigenous people of our country was forming a group of people, with diversity of cultures,
customs, characteristics. They identify and recognize 4 groups or cultures, each
possessing its origin, its history, characteristics in common, its distribution, offspring,
economic, social level and political level. In the purposes of research, this report is
highlighted the culture Latina who is previously described, focuses on the history which
involves, the reasons and the boom that has been at the national level. In addition to its
history, its geographical location is included, this is very varied as they occupy various
points of the country and is where history tells us how it was said that distribution was
given; why there are many customs and traditions between this town as this was given a
particular case which was called: Musegy, result of the interrelations between European
or foreign people with certain customs and indigenous people. For this reason there is
diversity not only in customs and traditions in this town, if not also in its gastronomic,
religiosity, values and standards, social, economic and political level,. Guatemala a
efectos de la Conquista de los Españoles y la diversidad de culturas que fueron
descubiertas por los mismo decidieron agruparlos en grupos, basándose en
características que compartían entre asi. Similarmente la mezcla de estas personas con
personas indígenas de nuestro país fue formando un grupo de personas, con diversidad
de culturas, costumbres, características. The Ladino culture of Guatemala is one of the
ethnic groups of the country. It emerged as a result of colonization after the discovery of
America. It is called "Ladino" to people who are mestizo, the result of the union between
Spaniards, Aboriginals and Africans. Also included in the group of "Ladinos" are people
who do not have aboriginal blood.

In Guatemala there is no single culture, but there are several. These include the
aboriginal, composed of the descendants of the first settlers of Guatemala, the Maya; the
Garifunas, which are an ethnic group originated in the Caribbean islands, composed of
the descendants of Africans and Aboriginals; And the Ladinos.
PROGRAMA
ORACIONES EN INGLES
Verbos Regulares e Irregulares

Español e inglés
Parcial I
Trabajos grupales

Grupo 1
Xinca Culture
The Xinca people or Xinca ethnic group is an
Amerindian ethnic group, almost extinct, which
was located in Central America, in what is now
Guatemala and El Salvador. They were
characterized by speaking the Xinca language,
of unknown family and not related to any Maya
or Maya-Quiché language and neither the Aztec
language.
Before the arrival of the Spanish colonizers, the
Xinca lordship stretched from the Pacific coast to
the Jalapa mountains. The Xincas opposed Yira
de Aclamado and his men when they crossed
the area towards Cuscatlán. Finally, the
conqueror defeated them and took many of them
as slaves, whom he forced to accompany him to
the conquest of what is now El Salvador. From this fact derives the name of the town, the
river and the bridge "Los Esclavos", in the municipality of Cuilapa, Santa Rosa. The battle
took place on May 26, 1524 and resulted in a significant reduction of the Xinca population.
The xincas communal lands of Guatemala ». Land, identity and conflict in Guatemala.
Guatemala: Latin American Faculty of Social Sciences (FLACSO); United Nations
Verification Mission in Guatemala (MINUGUA); Presidential Unit of Legal Assistance and
Resolution of Conflicts on the Earth (CONTIERRA). p. 5. ISBN 978-99922-66-84-7.
OCLC 54679387.
After 1575, the process of extinction of the Xinca population accelerated, mainly due to
the transfer of the population to other places and the gradual hispanization of the
population.
Currently, Xinca, the only indigenous language whose origin can not be traced back to
the ancient Maya, is clearly disappearing, as it is spoken by only 100 to 250 people.
According to recent studies, it is spoken in seven municipalities and a village of Santa
Rosa and Jutiapa. In Santa Rosa, the Xinca culture is established in the municipalities of:
San Juan Tecuaco, Chiquimulilla and Guazacapán. In 1991 it was mentioned that it only
had 25 speakers, but in 1997 it was said that they were 297. For that last year, it was
mentioned that in Guazacapán, Santa Rosa, only 5 or 6 grandparents spoke, most of
them over 80 years old. One of the oldest references to this language was provided by
Archbishop Pedro Cortés y Larraz during a pastoral visit to the Diocese of Taxisco, in
1769. Experts say that the reconstruction of Xinca can be visualized as possible through
methods of historical linguistics and archeology linguistics, which can be applied by teams
of linguists dedicated to this method. Xinca culture is one of the four main and recognized
cultures
from the country Guatemala (Find out more about the culture of Guatemala in the
following article). According to several studies and investigations, it was concluded that
this indigenous people had been originated between approximately 900 and 1100 AD.
Xinca cultures is a culture of independent type, since it has its own constructions and
architectural works, on the other hand, it has its own alphabet thus generating the creation
of its language. It should be noted that the Xinca culture is a cultural and artistic movement
whose main features as it is from its songs, musical instruments, dances and customs
make it easily differentiate from other cultures from the American continent and even,
easy to distinguish from its sister culture, the Mayans.
Agriculture xinca
Within this scope of work carried out by the indigenous people of Xinca society, we find
a great farmer, who is in charge of the production of basic and daily elements for the
human being, such as coffee, beans, corn crops
and watermelons to then market and so continue
to take advantage of these foods.

Xinca music
We find a varied use of different musical
instruments, as it is from the rattles or rattles until
arriving at the drum going through different types of whistles.

Horns or trumpets
Are those instruments manufactured by themselves, which came to measure from 5 to 6
feet long approximately. It should be noted that the most common material of the time
was used to make the trumpets or trumpets, as is the use of wood. On the other hand,
trumpets made with canes were also seen along with a mixture of coating from the stucco,
accompanied with a little leaf, ending with extravagant decoration with ribbons with
different colors that convey the harmony.
The flute
The flute is one of the oldest wind musical instruments commonly seen in any culture
from an indigenous people located in the Americas.
The flutes manufactured by the Xincas had a short length as a final result, unlike other
flutes used by another indigenous culture, despite this, they had an excellent emission of
sound quality. With respect to their shape, they had a
cylindrical shape.
These flutes were made with reed bases, different muds, and on
the other hand the common use of nephrite (mineral which is
characterized as being a highly resistant material) was
observed and some cases of the use of bones from animals
was noted. heavy as it is a horse, which the main function of this
bone is the mouthpiece of the flute. It should be noted that it
was very common to find the use of multiple flutes, that is, the use of those flutes that
emit several sounds at the same time in a synchronized manner.
Rattles and rattles
The use of this instrument among the indigenous society played an important role, since
it was said that it had a magical feature when touched, which leads to the relationship
with the sacred and the supernatural, for this reason, the people of the Seniors, that is,
grandparents from the tribes used it during their prayers or religious meetings as this
gives a spiritual sound.
This instrument was built with a base of mud, wood, among other materials that were very
common during that time, on the other hand, there were some rattles made with the
remains of pumpkins and some fruits of the nose tree, which was observed with a dark
reddish color and at the same time these were crossed in the middle by a small wooden
bar, which was used to hold this instrument and to shake the seeds or the small stones
that were inside, thus generating the sound of the rattle.
Whistles
A great diversity of whistles were used during the time of the Xinca society. It should be
noted that this not only had the function of being used as instruments for the elaboration
of music, on the other hand it was also used to hunt mammals and birds.
There is a great variety of forms and sounds that these used. We can mention as an
example the use of the human figure embodied in the whistles, while on the other hand
there were some figures of animals illustrated for the decoration of these. With regard to
the types of whistles were the simple doubles and triples. It is worth mentioning that the
globular and tubular flutes were a contest between this indigenous society.
The scrapers
They are those musical instruments made with the remains of human bones extracted
from the corpse, in order to pay tribute to the deceased. The origins of this instrument are
based on the first indigenous cultures in Central America. The sound that runs the
scrapers varies depending on the material with which it was created and the number of
slots it has.
The whistle of the dark spirits
This whistle is made with some sugar cane, parts of skin extracted from frogs and some
feathers of birds, the principle of this symphonic instrument is to be touched during
funerals of men from Xinca society.
The drum
The drum is a well-known and ancient musical instrument since the beginning of humanity
on the planet, several scientific conclusions say that the vibration emitted by the drum
allows to fix the four elements such as fire, earth, water and air.
The drum has been in constant evolution over the years in the history of our ancestors,
bringing together the animal and plant species to obtain as an end result an instrument
that sounds through the air. For the elaboration of a drum you need all the elements that
structure nature, which illustrates the circle of life.
For the manufacture of this during the times of the Xinca culture is observed as the first
step the use of a wooden board through water at high temperatures so that it can
manipulate in the form of a circle to obtain the edges of the future drum. Following this,
we proceed to extract the skin of a heavy animal, such as a deer or a deer to start the
treatment to the skin. At the end of this process, the skin is stretched and placed over the
previously bent wood, when the drum dries it will be ready to be used. The drum plays a
fundamental role within the indigenous culture since it fulfills the purpose of emitting the
sounds of the dance that is going to be performed.

Dance xinca
Like any indigenous society, the Xincas have diverse dances and dances as much as for
religious purposes even to celebrate their holidays, among the most important dances
and dances and highlighted by the Xinca culture we find:
Dance of the water request
In each town located in Chiquimulilla, Santa Roja, San Sebastian or Santiago there are
still societies of Xinca origin, therefore, two or more peoples are in need of meeting to ask
something of their God and creator of the world, therefore , the oldest people in each
town, that is to say, the cornflowers, come together to be able to carry out this dance, it
is worth mentioning that this dance has as a history that the xincas workers in the
agricultural field asked the elders for help. his people so that he could elaborate the dance
and solve the problems both for lack of water in the crops and for the abundance of water
between them.
For the elaboration of this dance, the elders transported to places far from the population
in order to avoid distractions and interruptions while this is carried out. Five Indians were
seen in the occupation to perform the petition together with the elders.
Before beginning the petition it was necessary to scare away the evil spirits that walk
around the area, therefore, the natives withdrew their cotones and raised them towards
the sky drawing an imaginary cross. During the execution of the dance, between the
elders they conversed in their original language, the xinca, and after the end of this each
old man said goodbye raising their hands to the sky while saying "goodbye, my brothers"
in their language.
Dance of authority transfer
This was dance is common to find it in Las Lomas de Chiquimulilla, being more specific
in Santa Rosa, town in which every two years they are in need of choosing a new
authority. The person in charge who will be retired from the Xinca community is the one
who has the role of passing the authoritarian power to the new indigenous individual, for
which he gives him a snuffbox with hot water inside, in other cases the use of chocolate
drinks is observed, in order for the new president to distribute that guacal to all his
companions.
During this time the use of whistles and drum is observed, being named as the dance of
the transfer of authority.
After the completion of this transfer ceremony, the entire Xinca community of the place
should begin to have respect for their new president and his companions of the
management team. The historical accounts that exist about the practice of this dance in
the past tell us that this ceremony was held when the indigenous authority was sitting
somewhere surrounded by all the participants and this character was the one in charge
of establishing dialogues with society indigenous xinca.
The dance of the transfer of authority within the Xinca society began to take place after
Colonel Jacobo Arbenz Guzman took the presidential mandate of Guatemala after
dismissing Victoriano Pérez, who lasted with the office of president a total of three days.

Xinca architecture
Within the Xinca architecture we do not find great works or constructions of luxuries, we
come across different types of villages built with the remains of palms, and a bit of mud,
while their streets meet stone roads made by themselves.

Xinca Society
During the origin of the Xinca people, these were seen with a great expansion throughout
the territory of Guatemala and parts of Honduras, until the arrival of the Spaniards who
wanted to conquer their territory. This society is characterized by having its own language
and its traditions, together with its extravagant dances.
It should be noted that a main feature of Xinca society is that they are warriors, since they
opposed the control of the Spanish and conquistador Pedro de Alvarado, thus being the
last indigenous people to surrender. After several years of wars between the natives and
the Spanish military, this town was seen with many casualties by the Xinca, reaching the
decision to surrender and make part of the slavery of the Spanish.
When the conqueror managed to enslave the indigenous Xincas, they used them for the
conquest of other territories, as they are now El Salvador, bringing as a consequence an
accelerated disappearance of this society by the constant transfers and trips.
Currently, there is a low xinca population, but they are found in unified towns located in
Santa Rosa, Guatemala. It should be noted that after recent studies, only the Xinca elders
are practitioners of their Xinca language.
Xinca Spirituality
The Xinca culture among many things, it is a people that is in the market for all the
elements related to their spirituality, this defines important aspects within their society
because through their beliefs and knowledge acquired through the generations they have
a concept and a reference in terms of the role of man in his community, transcendence
to death and the meaning of life in general. For other reasons, we find that they frame
their main purposes and make them be useful and pro-active people in society.
An important part of the spirituality of each person in this society is related to nature and
natural stars, for example, the moon cycle determines many of the beliefs and the balance
that seeks to maintain this community.
All their knowledge acquired through their spirituality have to do with mother nature, and
according to their own beliefs are related to the signals that natural elements can transmit
to human beings. Now under these ideals, nature requires the respect of the inhabitants
of the Xinca culture, and likewise opens the ideas towards the diversity present in the
world.
Part of the spirituality in the Xinca culture has to do with the harmony and balance of man
and nature in the same environment, guaranteeing a fullness in all aspects within the
society of man, which must respect the parameters given by the nature and live in
harmony according to these.
Therefore, a spiritual being of the Xinca culture interprets nature with the origin of life, and
is educated to comply with all processes and cycles. It is here that in the formation and
education of this culture the spirituality that is presented is involved, as well as in the arts
and in the daily activities of the man, since his actions are given by his deepest beliefs
and the concept he has of ethics and morals.
Among the principles of such spirituality, education is important for this society to keep
the soul of men as clean as possible and that their spirit is in harmony with the
environment. Another principle is about education based on respect for nature, in which
men and natural living beings can coexist in perfect harmony, for this, man must keep
nature in its purest state, which according to his beliefs he would maintain universal order.
From the spirituality it could be said that born the ideas that will be implanted in the
education of the new generations in the Xinca cultures, then a big part of this education
has to do with the use of the lands and the best forms of Cultivate food by the natural
environment without causing any kind of damage or future consequences.
In turn, many of the ideas related to the spiritual in the Xinca man have to do with knowing
how to handle well an understanding and an understanding of natural phenomena.
This spirituality proposes that man should consider the responsibilities he must maintain
within society, always betting on the best solutions that benefit all the elements that are
related to him and nature, to lead his ideas towards balance and harmony total.

Xinca food
One of the elements that describe a society or culture before the world, is the way to feed
and take advantage of assets and all natural resources to sustain their own existence.
The xincas, in this case knew how to take advantage of all natural resources and the fruits
of their geographical location to achieve a very varied gastronomy with different dishes
that are part of their identity and customs.
At the time of eating, the xincas took wild plants from nature, the leaves were subjected
to a whole process of cooking and after these practices emerged traditional dishes such
as chipilín broth, a delicious preparation based on the goodness of The nature, this recipe
is based on the leaves of squash, leaves and the use of the loroco flower. Apart from the
fact that it is a simple dish to prepare, this recipe brings great nutrients to the food of this
culture, its preparation could be daily within this community.
In addition to the plants, the xincas took advantage of the meat of certain animals to stock
up, for example the meat of marrano to then make exquisite preparations that lasted as
part of their customs and culture. This meat was combined with the flavors of some natural
species and to complete this delicious dish could not miss a serving of rice.
Within this culture, food is an indispensable element that accompanies certain traditions,
so rice with marrano meat was prepared when a person died.
Although the meat in the gastronomy of the xincas is taken advantage of in different
preparations and combined with the flavors of other foods also favored by nature. This
culture uses its culinary skills to dry the meat, then roast it on high heat and the next was
to crush it or cut it into small pieces which this recipe ends with a preparation combining
the meat with tomato onion and chopped garlic, within this culture This preparation is
known as chirmol.
In the important events of the community and society of the xincas could not miss the
most sophisticated preparations of this cuisine to accompany traditions such as
weddings, birthdays or baptisms. In these special moments the best of the cuisine was
delighted, in which the most important recipes were prepared, as are the cooked dough
tamales, accompanied by other delicacies such as a hot and sweet cup of chocolate.
For the preparation of the tamales could not start without having corn, which was prepared
a thin mass dissolved in water, to improve the texture of it added elements such as lard,
and once ready was accompanied with other ingredients and flavors typical of the Xinca
culture.
And if it is exquisite dishes, it could not miss the kamawa bean, which is a very particular
ingredient in the cuisine of this culture, which is combined with the flavors of some herbs
or pork giving the final result a recipe very valued by this culture.

Snacks
Considering that the aforementioned is the most sophisticated and the most elaborate
recipes of this culture, there are also other types of simple dishes to elaborate, but that
identifies any Xinca as well.
We came across the tortillas, which were the basic ingredient for making any sandwich,
made mainly of rice and which can be combined mainly with beans or meat, emphasizing
natural species to add value to these recipes. The Pixtón de Arroz or the Tikukas were
nothing more than the result of the creativity of this gastronomy to combine the tortillas
with other typical ingredients from the cuisine of the xincas.
You could say that tortillas are the protagonists of this cuisine and their preparations can
vary from rice or corn, for example the recipe of the muko, is a corn tortilla that while still
hot is added other ingredients for let the heat do its work and this will melt all the flavors,
uniting the best of each one. This preparation is so typical that in the day to day of this
culture could not miss the practice of this recipe.
Sweets and drinks
In spite of everything, it is necessary to give merit also to the preparations of nuégas
sweets elaborated with cassava, accompanied with the natural honey of bee to give it the
sweet touch, this is a delicacy that can not be missing in the xinca gastronomy. Even,
fruits and natural plants are used to make preserves that delight any person who loves
sweets.
But the best companion in all these typical dishes are the drinks, also of traditional origin
of this cuisine, one receives by Ixtahuala name and for the preparation of this it is only
necessary to let the banana ferment and combine it with the sweet coming from the
cinnamon, which results in an authentic drink with unique flavors.
Fermenting food in clay vases was a very typical practice to generate the traditional drinks
of this culture, also combining the most used foods within the gastronomy, and in turn
always adding a sweet touch either provided by ginger or by natural honey .
Corn is one of the most popular foods for making beverages. The chilate is a typical drink
that is made with yellow corn, before it must be ground so that it can be dissolved easier
once the water is added. Subsequently, only the sweet touch remains attached.

Xinca dress
As part of their culture, the costumes also
determine another distinctive aspect of this
community. Within the elaboration of the
traditional clothes of the xincas people, cotton
was implemented as the main material that
gives life and color to each one of their outfits.
The man can be distinguished since the clothes that he owned were a kind of an outfit,
all made with cotton base with the typical white color, the shirt has sleeves that extend to
the forearm part while the pants occupy a place until the knees.
Another wardrobe very typical of this culture is a garment, which has characteristics very
similar to the capers, but in this indigenous society it is called cotón.
It should be noted that other aspects of their society for the production of clothing, this
was related to the use of natural resources, to make their clothes the xincas used natural
fibers with the aim of recreating yarns and to join the textile pieces, on the other part, the
fabrics were mostly taken advantage of the cotton. That is to say, among so many benefits
that an Xinca could find in nature, clothing was another of them.
Xinca dress for women
Women's clothing is also the result of a procedure that starts with cotton. The most
traditional pieces are long skirts which extend up to the ankles while the torso was in
particular bare shape. But this way of dressing went away at the same time as the old
generations died. It is currently observed that women wear the same skirt but
accompanied by a loose blouse.
Clothing has much to do with traditions and an example of this is when women tended to
dress with mango leaves, and with other trees of various fruits, which was a practice that
marked the beginning of winter.

Customs and traditions of the Xinca culture

Over time, their customs and traditions have been extinguished along with their own
language, so that various organizations within the Xinca society are in the current interest
to return these ancient traditions within and inculcate them within the indigenous youth
Xinca.
On the part of their customs and beliefs we observed that the indigenous inhabitants of
the villages of xincas located in Santa Rosa, have diverse sacred writings that within
these books are reflected the spiritual ideologies to what they denominate as spiritual
guides of the xincas. The purpose of this sacred scripture is to create a communication
link between the heart of planet earth and heaven.
One of the most important ceremonies for this indigenous culture is the special day of
thanksgiving with the creator of the universe and the planet, a day in which various
religious activities and numerous dances are elaborated in order to honor their god. On
the other hand, we find the day of communication for creation.
 Garifuna Culture
The Garífuna are an ethnic group of Afro-Caribbean and Arawak African and aboriginal
origin from several regions of Central America and the Caribbean. They are also known
as garinagu, black Indians or Black Caribs. It is estimated that there are more than
600,000 residents in Honduras, Belize, Guatemala, Nicaragua, and the United States. In
reality, the term "Garífuna" refers to the individual and their language, while Garinagu is
the term used for the collectivity of people. Being an ethnic group established before the
arrival of Columbus to the New World that had small tribes in different areas of Central
America such as Honduras, El Salvador, among other Central American countries, having
a small settlement on the coasts. This ethnic group was mixed with African slaves, Indians
near the coasts and Spaniards.
As for the highlights of the Garífuna music culture, this Afro-Caribbean community listens
to the energetic and captivating rhythms of the first and second drum of the rhythm.
Naturally endowed with respect to dance, the Garífuna also participate in some peculiar,
and relatively competitive, Chumba and Hunguhungu dance contests in which the
majority of the movement revolves around a circular rotation of the hip. Equally gifted in
the kitchen, Garífuna also enjoy its traditional cuisine. Their typical dishes commonly
feature green plantains, such as the machuca, which combines pureed fruit with coconut
milk and fried fish and dharasa, a Garífuna version of the tamale that takes advantage of
the versatility of the fruit to achieve a sweet flavor. bitter. However, it is the ereba (cassava
bread) the staple food of the Garífuna diet and is served as an accompaniment to most
meals.

History
The best known version of the origin of the 'Black Caribbean (Garifuna) is from 1635,
when two ships carrying slaves to the West Indies from what we know today as Nigeria
were shipwrecked near the island of San Vicente. The slaves escaped from the ship and
reached the island, where they were received by the Caribs, who initially enslaved them,
but over the centuries they mingled with them and even, as more Africans escaped from
the haciendas of the whites, the Caribs (and black Caribs) offered protection. The
marriages between them formed the garinagu people, known today as Garífuna. This
name was derived from "kalipuna", one of the names used by the Caribs to refer to them.
In addition to the African shipwrecked, it must be taken into account that the Caribs
captured slaves in their struggles against the British and French on neighboring islands
and many of those captured were inserted into their communities.
When the British invaded San Vicente Island, they opposed the French settlements and
their alliances with the Caribs. When these surrendered to the British in 1796, the "black
Caribs" were considered as enemies and deported, initially to Jamaica and then to
Roatán, an island that today belongs to Honduras. The British they separated,
distinguishing between those who looked more like Indians and those who had more
resemblance to Africans, the latter being declared as the "real" enemies who should be
deported while the others were allowed to remain on the island.
More than 5000 black Caribs were deported, but only about 2,500 survived the trip to
Roatan. Since the island was very small and infertile to maintain the population, the
Garífuna asked the Spanish authorities of Honduras to be allowed to settle on the
mainland. The Spaniards allowed it in exchange for using them as soldiers and thus
expanded along the Central American Caribbean coast.
Today the majority of the Garífuna have settled in the Gulf of Honduras and, in particular,
in the south of Belize, on the coast of Guatemala (around Livingston), on the island of
Roatán, in the coastal cities of Honduras and Nicaragua, as well as in several cities in the
United States.
The Garífuna speak English, Spanish, and Garífuna. The Garífuna of Guatemala and
Honduras speak Garífuna and Spanish, while those of Belize and the United States also
speak English as their mother tongue. Some American garinagu usually have English as
their only mother tongue.

Language and culture

The Garífuna, in spite of their Caribbean name (protocaribe * gariphona 'men') speak a
language of the Arawak family, since in fact at the arrival of the Europeans there were
numerous Caribbean communities where varieties of Carib and Arawak were spoken
within the same community.
His language, the igñeri, has influences in the lexicon of French, English and in some
regions of Spanish. The few isolated influences of African languages in the igñeri
correspond mainly to the Yoruba of southern Nigeria. The religious and cultural tradition
in these towns originates in West Africa.
The Garífuna language, together with the dance and music of this Central American
ethnic group, was proclaimed by Unesco as Intangible Cultural Heritage of Humanity in
2001 and registered in 2008 on the Representative List of the Intangible Cultural Heritage
of Humanity.1 The Garífuna also They are known for their unique music style, called
punta. Among the most important professional figures are Andy Palacio and Aurelio
Martínez in the field of music, Salvador Suazo and Wingston González in the lyrics and
the project of Garifuna women Umalali. The largest concentration of the Garífuna is in
Honduras, a country where the April 12, 1797 is commemorated as the arrival of people
of African descent in the area of Punta Gorda, Roatán, from the island of San Vicente.

Economy
They live off fishing and agriculture. They know the variations of the climate meticulously
and thus they make decisions for the agricultural production and for the fishing that begins
in January and can last until June.
A recent story by an elderly Garífuna paints the situation: "Today we live by fishing and
agriculture. Before there was a lot of chacalines and fish, there was no need to look for
the mountain. Plantains, malanga, cassava, corn and beans have been cultivated, but
there is no land left to grow beans. There is an invasion of the mestizos on the land of the
Garífuna. Before hunting deer, warry and tepescuintle, now they are extinct, they only
exist in certain places"
Households
Traditionally the houses were made based on palisades of cane moored with vines
covered with mud on both sides, straw roof and caked dirt floor. At present -according to
the economic possibilities of each owner- there are constructions with bricks, cement and
iron.

Music
Music and dance are part of the identity of the Garífuna people. The traditional way of
making music is that composed of drums "garagon" that is accompanied by rattles
"tambourines" and voices. There are several dances that are traditional and performed in
certain celebrations. In the song the Garífuna narrate their history and their knowledge of
farming, fishing, making canoes and building their typical houses.
His most representative dance is "La Punta", performed by couples after the death of an
adult as a sign of mourning. As for the location of the event, generally, a kind of house
("gayuney") is built near the house of the deceased. In it they feel like telling stories,
singing, eating different kinds of food, and remembering the things the deceased did;
while others dance Punta.
Grupo 2
Culture of the Ladino town

Its origins date back to the sixteenth century, shortly after the emergence of mestizo families, due to
mostly violent and other pacific unions of indigenous blood and Spanish blood ...

Origin of ladino culture in Guatemala

Its origins date back to the sixteenth century, shortly after the emergence of mestizo families, due to
mostly violent and other pacific unions of indigenous blood and Spanish blood.

"Probably, miscegenation began to happen in parallel to the conquest, which is why, a few years after
that, there was already a large generation of mestizos ... The indigenous woman was conceived 500
years ago as a war medal, hence the conquerors believed themselves entitled to them "

(Claudia Dary, 1995).

It is fundamental and necessary to know that during the first half of the XVI century, between the
avalanche of the original peoples and nations, produced by the wars of conquest, trials, persecutions,
razing of cities, reductions and settlements to a new political order, were born new forms of social
organization and cultural identity.

For what Ladino culture began to be formed by the mestizos, a process that would provide identity,
freedom and dignity, on the other hand, the resistance began along with the renewal of the Mayan
culture by the nations and indigenous, which would ensure their identity, dignity, communication,
spirituality, production and shelter; then we must remember that the Indians had to pay the taxes
imposed on them by the conquerors and colonizers, in addition to procuring their own support.

In the midst of this unjust situation that is added to the history of Guatemala, important exchanges and
intercultural relations took place among the peoples that would later form the Guatemalan nation.

Location of the ladino population in Guatemala

The anthropologist Claudia Dary affirms in her study entitled Ladinos de Oriente, that "the ladino
population of Guatemala is not a homogeneous block in its physical and cultural manifestations, but on
the contrary it is very heterogeneous." In the different places where it lives, there are forms Individuals
to speak (intonation of the voice, vocabulary, etc.), to gesticulate and to behave.The traditions also vary
from one ladino region to another "..." the east of the country is basically Ladino, except for the towns
of Jalapa and Chiquimula where poqomam and ch'orti 'groups live, in this region there are people of
mestizo ladinos and non-mestizo ladinos, that is, conformed by impoverished Spaniards who probably
did not have mestizaje ".

They are mainly found in the capital city of Guatemala, in the departmental and municipal capitals. In
the departments of east, north and south coast.

In the municipalities located in especially indigenous regions, it can still be seen that Ladino families live
in the center of the towns and villages. It is believed to be a characteristic consequence due to the
functions and activities performed by ladino families in the local public administration, commerce and
education; through history.

Education

They have greater access to education, since classes are taught in Spanish, which means that the
majority occupies public positions. However, bilingual education programs are currently being
promoted, so that the representatives of the other towns have the opportunity to educate themselves
in their mother tongue.
Economy

The economic situation varies although the majority live in poverty, as do many indigenous people,
Garífuna and Xinca.

Production activities

Currently they vary depending on where they live, among these you can find agriculture, livestock,
commerce and transport.

In its beginnings, came the mixture of mestizos among themselves, so they lived around the cities with
the craft of craftsmen. Then when they moved to the east of the country, where there was little
indigenous population, they multiplied along with some criollos and devoted themselves to agriculture
and livestock.

At the moment the towns of the east of Guatemala are dedicated to the crafts and art of weaves of
linen and blanket, they are very known by the embroideries of Estanzuela and Zacapa like those of
Chiquimula. They are also engaged in the development of construction materials such as tiles, bricks,
bricks, tajmanil. The most famous are those of Guastatoya el Progreso, San Gabriel and San Antonio
Suchitepéquez.

Over time some groups of ladinos moved to the indigenous regions, where they engaged in trade,
exercising a local power to dominate the Spanish language and have relations with those who lived
outside the region, the same factor that I believe advantage in relation to the indigenous .

As a result of which many ladinos dedicated themselves to the cattle ranch by generations, the cultural
manifestations around the cattle ranch were born. In Taxisco Santa Rosa the artisan ladinos elaborate
saddles, as well as the leather belts and the belts of Escuintla. Among the techniques of leather arts and
crafts is embossing, incrustation, incision and pyrography.

The altiplano, a predominantly Mayan region, is inhabited by a minority of Ladinos dedicated to trade
and transport. In the South Coast many ladinos are farmers, settlers of farms and you can notice some
cultural features of indigenous origin as they are: the fire in the ground, techniques of cultivation,
harvesting and fishing.

In the northern area of Petén, ladinos originated from Yucatan migrants and your culture influences
economic activities such as livestock, chicleria and forestry activities. Although there are inhabitants of
Honduras, El Salvador and Nicaragua that make up a part of the current ladinos of the region.

Values

The vitality of ladino culture was cemented within the families where the mother has played a decisive
role, particularly for her wisdom, courage, industriousness and imagination.

A fundamental value in the life of the mestizo is the nucleus of the family and the solidarity among the
members themselves. They support each other when circumstances demand it. They also show
determination and courage, regardless of sex, although sometimes that balance is broken by machismo
and violence.
Values that contributed to the consolidation and formation of the sons and daughters, which allowed
the ladino cultural community in the last quarter of the 19th century, with the liberal revolution of 1871,
to accede to the administrative and political power of the country.

Since then, they have been active in political, administrative and economic decisions, as well as in the
legal definitions of the State of Guatemala.

Language

The official language is Spanish, however the Spanish of Guatemala has its own idioms and variations.
The Ladinos are a diverse population, which shows features of the Hispanic and Indian culture at the
same time.

Ladinos are mostly monobilingues, from the time of the colony. Very few are interested in learning an
indigenous language. With the exception of ladinos who have learned the qeqchi language in the Cobán
area.

Cultura del Pueblo Ladino

Sus orígenes datan en el siglo XVI, poco tiempo después del surgimiento de las familias de mestizos,
debido a uniones mayormente violentas y otras pacificas de sangre indígena y sangre española...

Origen de la cultura ladina en Guatemala

Sus orígenes datan en el siglo XVI, poco tiempo después del surgimiento de las familias
de mestizos, debido a uniones mayormente violentas y otras pacificas de sangre
indígena y sangre española.

"Probablemente, el mestizaje comenzó a suceder de forma paralela a la conquista. De

ahí que, a los pocos años de ésta, ya existía una numerosa generación de mestizos…
La mujer indígena fue concebida hace 500 años como presea de guerra, de ahí que los
conquistadores se creían con derecho sobre ellas"

(Claudia Dary, 1995).

Es fundamental y necesario saber que durante la primera mitad del siglo XVI, entre la avalancha de los
pueblos y naciones originarias, producidas por las guerras de conquista, juzgamientos, persecuciones,
arrasamientos de ciudades, reducciones y asentamientos a un nuevo orden político, fueron naciendo
nuevas formas de organización social e identidad cultural.

Por lo que la cultura ladina se empezó a formar por los mestizos, un proceso que les brindaría identidad,
libertad y dignidad, por otra parte la resistencia inicio junto con la renovación de la cultura maya por las
naciones e indígenas, con lo que se aseguraría su identidad, dignidad, comunicación, espiritualidad,
producción y resguardo; pues hay que recordar que los indígenas debían pagar los tributos que les
imponían los conquistadores y colonizadores, además de procurar su sostenimiento propio.

En medio de esta situación injusta que se agrega a la historia de Guatemala, sucedieron importantes
intercambios y relaciones interculturales entre los pueblos que conformarían más adelante la nación
guatemalteca.
Localización de la población ladina en Guatemala
La antropóloga Claudia Dary afirma en su estudio titulado Ladinos de Oriente, que "la población ladina
de Guatemala no es un bloque homogéneo en sus manifestaciones físicas y culturales, sino por el
contrario es muy heterogénea. En los diferentes lugares en donde habita, existen formas particulares de
hablar (entonación de la voz, vocabulario, etc.), de gesticular y de comportarse. También, las tradiciones
varían de una región ladina a otra"… "el oriente del país es básicamente ladino, salvo los pueblos de
Jalapa y Chiquimula en donde habitan grupos poqomam y ch'orti'. En esta región, existen pueblos de
ladinos mestizos y de ladinos no mestizos, es decir, conformados por españoles empobrecidos que
probablemente no tuvieron mestizaje".

Se encuentran principalmente en la ciudad capital de Guatemala, en las cabeceras departamentales y

municipales. En los departamentos de oriente, norte y la costa sur.

En los municipios ubicados en regiones especialmente indígenas, aún se puede observar que las familias
ladinas viven en el centro de los poblados y villas. Se cree que es una consecuencia característica debido
a las funciones y actividades desempeñadas por las familias ladinas en la administración pública local, el
comercio y la educación; a través de la historia.

Educación
Tienen mayor acceso a la educación, ya que las clases se imparten en español, lo que hace que la
mayoría ocupe los cargos públicos. Sin embargo, en la actualidad se impulsan programas de educación
bilingües, para que los representantes de los otros puebles tengan la oportunidad de educarse en su
lengua materna.

Economía
La situación económica varía aunque la mayoría vive en pobreza, al igual que muchos indígenas,
garífunas y xincas.

Actividades de producción
Actualmente varían dependiendo del lugar donde viven, entre estas se puede encontrar la agricultura, la
ganadería, el comercio y el transporte.

En sus principios, vino la mezcla de mestizos entre si, por lo que vivían alrededor de las ciudades con el
oficio de artesanos. Luego cuando se desplazaron al oriente del país, donde había poca población
indígena, se multiplicaron junto a algunos criollos y se dedicaron a la agricultura y ganadería.

Actualmente los pueblos del oriente de Guatemala se dedican a las artesanías y arte de tejidos de lino y
manta, son muy conocidos por los bordados de Estanzuela y Zacapa como los de Chiquimula. También
se dedican a la elaboración de materiales de construcción como tejas, adobes, ladrillos, tajmanil. Los
más famosos son los de Guastatoya el Progreso, San Gabriel y San Antonio Suchitepéquez.

Con el tiempo algunos grupos de ladinos se desplazaron a las regiones indígenas, donde se dedicaron al
comercio, ejerciendo un poder local por dominar la lengua española y tener relaciones con los que
vivían fuera de la región, mismo factor que creo ventaja en relación al indígena.

A raíz de que muchos ladinos se dedicaron a la ganadería por generaciones, nacieron

las manifestaciones culturales alrededor de la ganadería. En Taxisco Santa Rosa los ladinos artesanos
elaboran sillas de montar, así como los cinchos de cuero y las correas de Escuintla. Dentro de las
técnicas de las artes y artesanías de cuero esta el repujado, incrustación, incisión y el pirograbado.

El altiplano, región predominantemente maya, es habitada por una minoría de ladinos dedicados al
comercio y transporte. En la Costa Sur muchos ladinos son finqueros, colonos de fincas y se pueden
notar algunos rasgos culturales de origen indígena como lo son: el fogón en el suelo, técnicas de cultivo,
recolección y pesca.

En la zona norte de Petén, los ladinos tuvieron su origen de los migrantes de Yucatán y tu cultura tiene
influencia en actividades económicas como ganadería, chicleria y actividades forestales. Aunque existen
habitantes de Honduras, El Salvador y Nicaragua que conforman una parte de los ladinos actuales de la
región.

Valores
La vitalidad de la cultura ladina fue cimentada en el seno de las
familias en donde la madre ha desempeñado una función
decisiva, particularmente por su sabiduría, valor, laboriosidad e
imaginación.

Un valor fundamental en la vida del mestizo es el núcleo de la

familia y la solidaridad entre los mismos miembros. Se apoyan
mutuamente al momento que las circunstancias lo exijan.
También muestran determinación y coraje, no importando el
sexo, aunque a veces ese equilibrio es quebrantado por el
machismo y la violencia.

Valores que contribuyeron a la consolidación y formación de los hijos e hijas, que permitieron a la
comunidad cultural ladina en el último cuarto del siglo XIX, con la revolución liberal de 1871, acceder al
poder administrativo y político del país.

Desde entonces, han estado activos en las decisiones políticas, administrativas y económicas, así como,
en las definiciones jurídicas del Estado de Guatemala.

Idioma
El idioma oficial es español, sin embargo el español de Guatemala tiene sus propios modismos y
variaciones. Los ladinos son una población diversa, que muestra rasgos de la cultura hispana e indígena
a la vez.

Los ladinos en su mayoría son monobilingues, desde la

época de la colonia. Muy pocos se interesan en aprender
una lengua indígena. A excepción de los ladinos que han
aprendido el idioma qeqchi en el área de Cobán.
 Grupo 3
Ladina culture

The Ladino culture of Guatemala is one of the ethnic groups of the country. It emerged
as a result of colonization after the discovery of America. It is called "Ladino" to people
who are mestizo, the result of the union between Spaniards, Aboriginals and Africans.
Also included in the group of "Ladinos" are people who do not have aboriginal blood.

In Guatemala there is no single culture, but there are several. These include the
aboriginal, composed of the descendants of the first settlers of Guatemala, the Maya; the
Garifunas, which are an ethnic group originated in the Caribbean islands, composed of
the descendants of Africans and Aboriginals; And the Ladinos.

The name "Ladinos" comes from Latin Latinu, which meant "Moor who speaks Latin."
Subsequently, the term began to be used in America during the colonial era to refer to
the Spanish-speaking population.

This population belonged neither to the peninsular social class (Spaniards born in
Europe) nor to that of the Creoles (children of two Spaniards, but born in American
territory) or to that of the aborigines.

Ladinos constitute just over half of the population. Most of the Ladinos inhabit the cities
of Guatemala; A small part of the population lives in rural areas, together with the
aborigines.

According to the Ministry of Education of this country, the Ladino population is

characterized by expressing itself in Spanish as their mother tongue, for representing a
mixture of Spanish and indigenous cultural elements and for dressing according to
Western criteria. It also shows the influence of foreign cultures in other aspects.

Members

The term Ladino refers, in the first instance, to Guatemalans who do not have aboriginal
blood and to mestizos, which are the result of the interaction between Spaniards, Indians
and Africans during the colonial era.

It should be noted that the term can also refer to members of aboriginal communities that
live under Western social conventions or who reject their indigenous roots.

Language

The official language of Guatemala is Spanish. This is a characteristic feature of all

Ladinos. Some Ladinos, who were born or lived in areas close to indigenous
communities, know how to speak some aboriginal dialect; However, being bilingual is not
a characteristic among the members of this culture.
 Religion

The constitution of Guatemala guarantees freedom of worship and religion.

Approximately 60% of the Ladino population is Catholic. This is due to the inclusion of
Catholicism through missions during the colonial period.

It should be noted that since the twentieth century, Protestant religions have acquired
some importance, 20% or 30% of the Ladino population belongs to one of these.

Parties

Religious holidays attract a large group of people. During Holy Week, festivals and
processions are held throughout the country; however, most Guatemalans prefer to
attend the services of the baroque cathedral located in Antigua Guatemala.

During Holy Week, the ingredient that stands out is cod, which can be prepared in different
ways. August 15 is the day of the Patron Saint of Guatemala, the Virgin Mary, so they
celebrate the Assumption with festivals and feasts.

On the other hand, on September 15, the Independence Day of Guatemala is celebrated,
which was reached in 1821. During this day, it is celebrated throughout the country with
fireworks, dances, parades, football matches and cockfights .

During the Day of All Saints and All the Dead, celebrated on November 1 and 2,
respectively, families gather in cemeteries to honor deceased relatives and share food
with them.

These days, a special salad called "cold meat" is prepared, which includes vegetables,
meat and fish. In the cemeteries near Antigua Guatemala, giant kites fly, representing a
unique tradition of this country. Similarly, in the Guatemalan city Todos Santos, horse
races and dances are held.

On December 7 the Burning of the Devil is celebrated nationwide. On December 24 and

25, Christmas Eve and Christmas are celebrated, respectively. During this holiday,
gourmet tamales and punch, alcoholic drink based on rum with spices and fruits are
prepared.

Gastronomy

Ladino cuisine is simple and not as spicy as that of its neighboring countries. Ladino
gastronomy gathers all the elements of the main cultures that have influenced Guatemala:
the aboriginal, the Spanish and the African.
The main ingredients of Ladino cuisine, and that of Guatemala in general, are corn and
beans, which are inherited from the ancient Maya.

Likewise, guacamole, chiles and tamales, essential elements of Guatemalan cuisine,

come from Aboriginal people. Similarly, rice and bananas (ripe and green) are staple
foods.

Typical dishes include corn or bean tamales, turkey soup, stuffed chiles (paprika stuffed
with meat and vegetables), fricasé (Mayan dish consisting of a chicken with pumpkin and
sesame sauce with almonds).

Also the banana fillings (mashed green bananas with black beans), the pepian (soup
based on tomatoes, onions, peppers and pumpkin seeds) and rice with chicken.

The most outstanding drinks are horchata (milk and rice drink, with chocolate and
cinnamon) and rum and lemon-based cocktails. The best known desserts are pompan
(sweet papaya or milky) and flan.

Ladinos prefer to eat the typical dishes of their country and prefer homemade food, which
is why fast food restaurants do not have a large influx in Guatemala.

Clothing

Ladino culture reflects the influence of foreign cultures, especially western ones. This can
be seen in the way of dressing of Ladinos, who wear common garments in the United
States and in Western European societies.

Education

Education in Guatemala is taught in Spanish, which represents an advantage for Ladinos

since this is their mother tongue. However, this has caused social problems for the
country: 40% of the adult population is illiterate.

Most of this population belongs to some aboriginal community. However, a considerable

percentage belongs to the Ladino culture.
 Marriage

Among Ladinos, parents do not intervene in the selection of a couple. However, members
of the higher social classes could plan the marriage of their children to ensure economic
well-being.

Marriages are celebrated by civil, as stipulated by the law of Guatemala. Usually, after
the civil wedding, the wedding is carried out by the Church. This ritual is considered of
greater importance than legal marriage.

Although the Church disapproves, divorce is legal and is a common process among
Ladinos. Divorced women have the right to retain the husband's last name if they wish.
 Conclusions

 According to the Ministry of Education of this country, the Ladino population is

characterized by expressing itself in Spanish as their mother tongue, for
representing a mixture of Spanish and indigenous cultural elements and for
dressing according to Western criteria. It also shows the influence of foreign
cultures in other aspects. Soccer constitutes the national sport of Guatemala and
is played by both Ladinos and aborigines. In Guatemala City there is one of the
largest football stadiums in Central America.

 The Ladino people are characterized by the diversity of customs, traditions,

gastronomy that presents due to the mixture that was given, between indigenous
and European people. For this reason it is very diverse the style of living of this
town in the various places where they are living together.

El Pueblo Ladino se caracteriza por la diversidad de costumbres, tradiciones,

gastronomía que presenta debido a la mezcla de que se dio, entre personas
indígenas y europeas. Por tal razón es muy diversa el estilo de vivir de este pueblo
en los diversos lugares donde se ubican conviviendo.

 It presents several religions in which each of the believers participate, this is due
to the doctrine or influence given by the conquerors and other people of European
origin that were the inhabitant the country, teaching the belief in one God.
Presenta varias religiones en las que participan cada uno de los creyentes, esto
se debe a la doctrina o influencia dada por los conquistadores y otras personas
de origen europeo que fueron habitando el país, enseñando la creencia en un solo
Dios.
 Recommendations

 In Guatemala, the Ladino population has official recognition as an ethnic group,

and includes both the mestizo population and the population of indigenous descent
that is considered culturally mixed. The Guatemalan Ministry of Education defines
it as follows: "The Ladino population has been characterized as a heterogeneous
population that expresses itself in Spanish as their mother tongue, which has
certain cultural characteristics of Hispanic roots nuanced with indigenous cultural
elements and dresses the commonly called western way.

 The term Ladino is derived from the word "Latino" and is used in Central America
and Chiapas, to refer to the mestizo or "Hispanicized population.
The term arose during the colonial period, to indicate to the Spanish-speaking
population that it was not part of the colonial elite formed by the peninsular and
Creole population, nor of the indigenous population.

 Students must investigate more to learn all the aspects of the Ladina culture.
Los estudiantes deben de investigar más para aprender todos los aspectos que
tiene la cultura ladina.

 Students must investigate more about religion and beliefs that practice Ladina
culture.Los estudiantes deben de investigar más acerca de la religión y creencias
que practican la cultura ladina.
 Bibliography

 The Editors of Encyclopaedia Britannica (2016). Ladino. Recuperado el 2 de

abril de 2017, de britannica.com.
 National Dates. Recuperado el 2 de abril de 2017, de guatemalaweb.com.
 The Editors of Encyclopaedia Britannica (2016). Guatemala. Daily life and social
customs. Recuperado el 2 de abril de 2017, de britannica.com.
 http://www.deguate.com/artman/publish/cultura-cultura-guatemala/cultura-del-
pueblo-ladino.shtml
