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El presente artículo aborda el proceso de regularización de la tenencia de la tierra de comunidades q’eqchi’ en las Tierras Bajas del Norte (TBN) de Guatemala, en los departamentos de Petén, Alta Verapaz e Izabal, en los últimos 23 años contados a partir de la creación del Fondo de Tierras en 1999, al finalizar el conflicto armado interno que duró 35 años (1961-1996). Este proceso fue un compromiso de Estado tras la firma de la paz en 1996, que aún no se completa. En su discurrir en el tiempo, el proceso de regularización reviste características que permiten caracterizarlo como “racializador”, en tanto las concepciones y las prácticas o las omisiones estatales contribuyen a reproducir las relaciones de poder hegemónicas que han acompañado la historia de creación de la propiedad agraria en el país desde la colonia y la reforma liberal de las postrimerías del siglo XIX, reforzando el racismo estatal y social en contra de las comunidades indígenas. La autora revisa las ejecutorias de la institucionalidad agraria que debía conducir y llevar a término el proceso de regularización, los resultados del mismo y su significado en el largo proceso de construcción de la propiedad agraria en el país. Indaga sobre los impactos que éste ha tenido –y continúa teniendo— en particular para las comunidades q’eqchi’ en las TBN, para sus formas de organización comunitaria, su relación con la tierra y los bienes naturales, y la gobernanza del territorio.

Mesoamerica is well known for the Mayan civilization, which flourished in this region during pre-Columbian times and made use of plant diversity for medicinal purposes. Currently, there are 21 Mayan ethnic groups in Guatemala, including the Q'eqchi'. The use of medicinal plants is still prevalent among them, they have been an important medicinal source for the population. The present study aims to compile traditional knowledge of the use of medicinal plants from three Q'eqchi' communities in Alta Verapaz, Guatemala and identify the important medicinal plants that are currently being used to treat relevant diseases. The study also aims to determine the relative importance of the identified species to propose new species for further pharmacological studies. Based on the cultural richness and the low level of perturbation of the vegetation, we selected the Q'eqchi' communities of Sanimtaqá, Santo Domingo de las Cuevas, and Chirrepec in Alta Verapaz, Guatemala. There, semi-structured interviews were conducted between June 2013 and December 2014 with common people. Plant-related questions and certain sociocultural contexts of the informants were included. Herbarium specimens for identification were collected with the help of the informants in their gardens with people from each community. The data were analyzed in two forms, the first non-quantitative based on the interpretation of the interviews (emic concepts of diseases) the second by following quantitative methods: informant consensus factor (Fic), Friedman's fidelity index (Fl), and use-reports (Ur). A total of 169 interviews were conducted. One hundred thirty-seven species of plants with medicinal uses were identified, which were described 2,055 times. These species belong to 59 families and 117 genera. Gastrointestinal conditions and pain/fever had the highest number of plant species uses for treatment. The main gastrointestinal conditions included diarrhea (Nume'sa'), stomach pain and worms (Luqum), while the pain/fever classification included headaches (rail jolom), and fevers (Tiq'). The most important cultural condition is called Chaquiq'yaj, the symptoms of the disease; diarrhea, vomiting, fever, lack of appetite, and thirst could be associated with a gastrointestinal. Conclusions: After analyzing the data, we can conclude that; Ageratina ligustrina, Catopheria chiapensis, Baccharis inamoena, Peperomia maculosa, Baccharis salicina, Clinopodium brownei, Calea integrifolia, and Smallanthus maculatus var. maculatus are the most culturally relevant species.

Mesoamerica is well known for the Mayan civilization, which flourished in this region during pre-Columbian times and made use of plant diversity for medicinal purposes. Currently, there are 21 Mayan ethnic groups in Guatemala, including the Q'eqchi'. The use of medicinal plants is still prevalent among them, they have been an important medicinal source for the population. The present study aims to compile traditional knowledge of the use of medicinal plants from three Q'eqchi' communities in Alta Verapaz, Guatemala and identify the important medicinal plants that are currently being used to treat relevant diseases. The study also aims to determine the relative importance of the identified species to propose new species for further pharmacological studies. Based on the cultural richness and the low level of perturbation of the vegetation, we selected the Q'eqchi' communities of Sanimtaqá, Santo Domingo de las Cuevas, and Chirrepec in Alta Verapaz, Guatemala. There, semi-structured interviews were conducted between June 2013 and December 2014 with common people. Plant-related questions and certain sociocultural contexts of the informants were included. Herbarium specimens for identification were collected with the help of the informants in their gardens with people from each community. The data were analyzed in two forms, the first non-quantitative based on the interpretation of the interviews (emic concepts of diseases) the second by following quantitative methods: informant consensus factor (Fic), Friedman's fidelity index (Fl), and use-reports (Ur). A total of 169 interviews were conducted. One hundred thirty-seven species of plants with medicinal uses were identified, which were described 2,055 times. These species belong to 59 families and 117 genera. Gastrointestinal conditions and pain/fever had the highest number of plant species uses for treatment. The main gastrointestinal conditions included diarrhea (Nume'sa'), stomach pain and worms (Luqum), while the pain/fever classification included headaches (rail jolom), and fevers (Tiq'). The most important cultural condition is called Chaquiq'yaj, the symptoms of the disease; diarrhea, vomiting, fever, lack of appetite, and thirst could be associated with a gastrointestinal. Conclusions: After analyzing the data, we can conclude that; Ageratina ligustrina, Catopheria chiapensis, Baccharis inamoena, Peperomia maculosa, Baccharis salicina, Clinopodium brownei, Calea integrifolia , and Smallanthus maculatus var. maculatus are the most culturally relevant species. [ABSTRACT FROM AUTHOR]

Abstract: The present study explored symptoms, attitudes and treatments surrounding women''s health and menopause among the Q’eqchi Maya of the eastern tropical lowlands of Guatemala. Data were obtained through participant observation, semi-structured interviews, focus groups and plant walks with 50 Q’eqchi community members from the state of Izabal, Municipality of Livingston, including five midwives, five traditional male healers and eight postmenopausal women. Results indicate that the Q’eqchi Maya of Livingston possess their own cultural perceptions of women''s health which affect attitudes, symptoms and treatment choices during the menopausal transition. Since discussions of menstruation and menopause are considered cultural taboos among the Q’eqchi, many women mentioned experiencing excessive preoccupation when unanticipated and unfamiliar symptoms occurred. Furthermore, many women suffered from additional hardship when their spouse misinterpreted menopausal symptoms (vaginal dryness, sexual disinterest) as infidelity. Seven of the eight postmenopausal women interviewed indicated experiencing one or more symptoms during the menopausal transition, including headaches, anxiety, muscular pain, depression, and hot flashes. These results differ from the lack of symptomatology reported in previous studies in Mexico, but are in line with the result of menopausal research conducted among other Maya groups from the highlands of Guatemala. Although the Q’eqchi did not use a specific term for “hot flash”, three Q’eqchi women used the expression “baja presion” or a “lowering of blood pressure” to explain symptoms of profuse sweating followed by chills, heart palpitations, and emotional instability. The Q’eqchi Maya mentioned a number of herbal remedies to treat menopausal symptoms. Further research on these botanical treatments is needed in order to ascertain their safety and efficacy for continued use. [Copyright &y& Elsevier]