In this lesson, we will learn about the Maya calendar and its cultural significance through the words of a Maya speaker who explains its structure, spiritual meaning, and current status. Pay close attention to how the calendar is organized, why certain numbers are important, and how the calendar connects to both the body and the spirit. As you listen or read, take notes on any new vocabulary related to timekeeping, traditions, and cultural knowledge. In the vocabulary section, we will also explore some key terms in K’iche’ that relate to this topic. The Maya calendar is more than a way of measuring time—it reflects a worldview, a connection to ancestors, and a system of knowledge that continues to live through spiritual guides and community practices.
Jas ub’antajik le cholq’ij?
Le cholq’ij: arech koj kowinik kaqach’ob’ rij le cholq’ij, kaqab’ij cher uk’a’atal rumal oxlajuj ik’. ¿Jasche che chi oxlajuj? Xa rumal cher ri e qatat qanan kakib’ij cher oxlajuj kons uk’a’naq le qab’aqil, le jujun ik’ k’o jun winaq q’ij chupam. ¿Jas che chi jun winaq q’ij?, xa rumal cher le jun winaq are la’ le ra’ le ajlanik pa le qab’antajik, chuqe’ chi kiwach ri e qatat qanan, we kaqajlaj le uwi qaqan ruk’ le uwi qaq’ab’ ku’tzaqa jun winaq chqawach, chuqe’ le jun winaq u’k’a’tal rumal jun winaq nawal, jujun q’ij, k’is k’o wi le unawal, le jujun nawal kakowinik kub’ij chi qech, jas uwach le kulqab’ana pa le loq’alaj uwach ulew. Chi’ k’ut kok wi le ajq’ij, ri are’ kakowinik karilo; rumal le nawal. ¿jas uwach ri qachomanik?, jachike ri qano’jinik ri ya’om la chi qij mojo’qa chuj k’oji’k. Are taq k’o jun na utz ta kab’e pa le uk’aslemal, chuq kakowinik kutoj upatan arech kub’an b’i ub’anik le uwach uq’ij y kub’an utz le uk’aslemal, pa uk’isb’al kawaj kinb’ij cher we kaqab’an oxlajuj mul le jun winaq, ku’tzaqa oxlajk’al chi qawach, kakib’ij ri e qatat qanan cher le oxlajk’al are la’ le q’ij cher kojk’oji’ pa utz’alamal ri qanan mojo’qa choj k’ji’ pa we loq’alaj uwach ulew.
La k’a kachokonsab’ex le cholq’ij che taq we q’ij?
Na kachokonsab’ex ta chik, we kab’e jun pa taq le k’ayib’al, we kab’e jun pa taq le tijob’al, pa taq le komon, na kuta taj, na kuriq taj cher kachokonsab’ex wa’ we cholq’ij ri’, we kaimk are kakoj chi le ajlab’al gregoriano, jun che le jastaq b’anow naq wene are le e tyox, xa rumal kamik are katerne’x chi kiq’ij le e sant, le e tyox rumal ri’ le e winaq nima xk’extaj pa kijolom ronojel wa’ we cholq’ij ri’, par jun chech le jastaq ja wi kariqitaj wi na, ja wi katataj wi na, le cholq’ij; kuk’ le a’jq’ijab’, kuk le a’jq’ijab’ xa rumal pa le patan are la’ le kakichokonsab’ej a’re, are la’ le kichak chirij la’ le le’ kel wi kina’oj, y rumal la’ we jun kab’e chi la’, kuta la’ le cholq’ij.
Jas uwach kakomb’exik kab’anik are chi kawa’lijsax chi jumul le ukojik wa’ we cholq’ij?
K’ la’ kojkowinik kaqab’ano, jun che le jastaq rajawaxik, are kanab’ej le q’atb’altzij, le q’atb’altzij xa rumal pa uq’ab’ k’o wi le pwaq. K’a te k’u ri’ we xuya le taqanik pa taq le tijob’al, ronojel le tijob’al pa le tinamit, chi la’ no’jim ka ya wi kina’oj le a’k’alab,’ le e k’ajolab’, are chi kak’astaq le qana’oj kak’astaq le qachomanik, ja wi je’ xojpe wi, ja wi je’ xtikitaj wi la ri’ ri ojer tzij, jas keno’jin ri qatat qanan, chi la’ kimajij wi la wa’ ri ri’ k’a te ku ri’ we le alab’om altomab’ a’k’alab’ k’o chi wa’ ri ri’ pa kijolom, k’a te k’u ri’ kojkowinik kaqab’ij kamajix b’a uchokonsab’exik le cholq’ij par ya k’o chi pa qajolom, ¿jas che? jas ub’antajik wa’ we jun jastaq ri’, kinchomaj in, chi la’ rajawaxik kawa’lij wi uwach wa’ we jun jastaq: nab’e, je pa taq le upaja, je chuq pa taq le komon, pa le kayb’al, chi la’ kaya wi le uchoq’ab’ par le qana’oj, le qachomanik kak’astaj pa le tijob’al.
What is the Maya calendar?
The Maya calendar: to understand the Maya calendar, we say that it is composed of 13 months. Why 13? Because our ancestors say that the human body has 13 joints. Each month is made up of 20 days. Why 20 days? Because 20 represents the vigesimal numerical system in our culture. Also, according to our ancestors, if we count the fingers on our hands and feet, we arrive at the number 20. The number 20 is also made up of 20 nawales. Each day has its own nawal, and each nawal can predict our destiny on earth. This is where the spiritual guide comes in—he can see through the nawal what our way of thinking is, how we behave, what was granted to us before we were born. When someone is not doing well in life, they can offer a ritual offering to amend their day of birth and their nawal, and thereby improve their life. Finally, I want to say that if we multiply 13 by 20, we get 260. Our ancestors say that 260 is the number of days we remain in our mother’s womb before being born into this beautiful world.
Is the Maya calendar still used today?
It is no longer used. When you go to the markets, to the schools, to the communities, you no longer hear or see the Maya calendar being used. Nowadays the Gregorian calendar is used. One of the reasons for this may be the Church, because today the calendar of saints is used as a guide. That’s why people have practically changed their way of thinking about the Maya calendar. But one of the places where the Maya calendar can still be found and observed is with the spiritual guides—because in their offerings and customs, that is what they use. That is their work, their conclusions depend on it. So if one goes there, one can perceive the use of the Maya calendar.
What can be done to promote the use of the Maya calendar again?
There is a lot we can do. One of the things needed is for the municipality to take the lead—because the municipality manages the economy, and after giving the directive to the schools and all the town’s institutions, that is where little by little children and youth can be encouraged, so that our way of acting, our way of thinking, where we come from, the beginnings of our past, and the types of customs and beliefs of our ancestors may resurface. That’s where it begins. Then, if the youth and children already know all of this, we can say that we can begin to use the Maya calendar again. But we must already understand why, what it means. I think it is from there that this should be promoted first. Also in the homes, in the communities, in the markets—that is where it should be strongly promoted. But our customs and beliefs resurface at school.
| Jastaq | Thing |
| -Jolom | Head |
| K’aslemal | Life |
| Q’atb’altz’ij | Municipality, authorities, town hall |
| Rajawaxik | Need |
| Cholq’ij | Calendar |
| B’antajik | Identity |
| Qatat Qatnan | Our ancestors |
| Q’ii | Day |
| Uwach ulew | World, face of the Earth |
| Are chi | So that |
| -Baq’il | Body |
| Chupam | Inside of |
| We ne | Maybe |
| Tyox | Church |
| Chokonsab’ex(ik) | To be utilized |
| Oxlajk’al | 260 |
| K’ayib’al | Market |