Two boys hawking their coconuts - Las Lajas on the Pacific Ocean. - 1977

This elaborate necklace is made by the Guaymí Indians who live in the northwest of Panama. - 1977

These two Indio girls from the village of Alto Caballero in the northwest of Panama belong to the Guaymí people. - 1977

Houses of the Guaymí village Alto Caballero in the Tolé district in northwest Panama. - 1977

A Cuna woman washing on a flat wooden trough. - 1977

An Indian woman from the village of Panchimalco, located in the centre of El Salvador. - 1977

This Mayan woman waits patiently on a bench in San Cristóbal in the department of Alta Verapaz. - 1977

The votive offerings are placed on the steps of the Church of the Calvary. They burn pieces of copal and pray to their gods. - 1977

A Mayan Quiché woman on the steps of the Church of the Calvary. She prays to her gods. - 1977

This elaborate necklace is made by the Guaymí Indians who live in the northwest of Panama. - 1977

A Maya Quiché woman in traditional costume kneels on the steps of the church dedicated to Santo Tomás in Chichicastenango, Guatemala. This temple is a revered place for indigenous people who meet there, mainly on Thursdays and Sundays, market days, to pay emotional homage to their gods. The clergy has long accepted this use of the church for a purpose that has nothing in common with the Catholic ritual. The prayers in the Indian language follow one another. During the ceremony, the natives burn copal, light candles and spread flower petals. The rite is led by a chiman or indigenous priest who has turned his village church into a veritable sanctuary of the Mayan religion. The nave is divided into three sectors. In the first, located near the communion table, the chiman invokes the great figures of his country. In the central part, he addresses the God of the World. The third sector, near the main door, is less specific than the first two. Here the Indian priest can pray to any deity. - 1977

This Indio girl from the village of Alto Caballero in the northwest of Panama belongs to the Guaymí people. - 1977

On a small island belonging to the Panamanian archipelago of San Blas, a Cuna boy plays with his dog. - 1977

Two Cuna women preparing their food. Here bananas are being pounded to a pulp in a wooden mortar. - 1977

A young Cuna woman shows a colourful and richly decorated mola, the main product of Cuna women's handicrafts. The patterns usually depict people, mythological animals and geometric figures. All the images are symbolic and closely related to the extensive religion of the inhabitants of the San Blas archipelago. The mola is composed of several pieces of fabric carefully sewn together. - 1977

These Cuna women chat at the entrance to their house, where they are protected from the sun's rays. The Indian women love jewellery. Apart from the small gold-plated nose ring, they also wear tight-fitting bands of coral beads on their arms and ankles. On the wall of the house hang various coloured and richly decorated molas, the main product of the Cuna women's handicrafts. In the society of their matriarchal group, women play a considerable role. The onset of puberty of the daughters, for example, is an important event and the occasion for a lively celebration in which all members of the community participate. The puberty of the boys, on the other hand, takes place without any fuss. The young husband lives in his wife's house and has to help his parents-in-law. - 1977

Young Cuna Indian girl from the San Blas archipelago wearing a small gold ring on her nose. These indigenous people form an ethnic group of about twenty-five thousand people. They are a very homogeneous group whose representatives are extremely proud of their culture, whether it be language, customs or beliefs. This does not prevent the Cuna, who are highly intelligent, from being attentive to everything that is happening in the world. Many of them work outside as teachers, doctors, lawyers or artists. Each Cuna community is headed by a chief, who reports to one of the three main caciques of the region. The responsibilities of the latter extend to all the representatives of the ethnic group. A daily meeting of the members of the community allows everyone to speak and express their opinions and judgements on the most diverse problems that the natives have to face. A more democratic system of government could not be imagined!

Young Cuna Indian woman from the San Blas archipelago. She wears a small gold ring on her nose. These indigenous people form a nation of about 25 000 people. They are a very unified group whose members are exceptionally proud of their culture, language, customs and beliefs. Each Cuna community has a leader, who in turn is under the command of one of the three main caciques of the region. The responsibility of the caciques encompasses the entire ethnic community. The daily meeting of the members of the community allows everyone to speak, present their views and express their opinions on the various issues facing the indigenous people. A more democratic system of government could not be imagined! - 1977

The Cuna woman is engaged in the manufacture of her clothing, namely the well-known cotton blouse (mola). She works under a tree or at the entrance of her home, sheltered from the sun. The Indian woman likes to cover herself with ornaments. She wears a small golden metal ring on her nose. On her arms and ankles she wears tightly fitted bracelets made of coral beads. While her husband fishes, hunts or works in one of the crop fields he owns on the mainland, the Cuna woman stays at home and performs a multitude of domestic tasks. She plays a considerable role in the society of her clan, which has a matriarchal structure. Thus, the puberty of girls is a very important event and is the pretext for a lively celebration in which all members of the community participate; in contrast, the puberty of boys goes unnoticed. It is also the case that the young husband will live in his wife's home, having to assist his parents-in-law in all circumstances. - 1977

Old Indian woman from La Antigua, Guatemala. In Indian society, the elderly have a prominent place and are by no means relegated to the side-lines. They share the daily lives of their community members until their death. There is a deep respect between the young and the old. It is expressed in an attitude of reverence and submission that the former spontaneously accord to the latter. The prestige of a man or a woman increases with the years. Moreover, the highest positions in the social hierarchy of the group are always reserved for people of a certain age who, throughout their lives, have shown intelligence, great moral probity and unwavering loyalty to tradition. In this distinctly patriarchal society, women nevertheless enjoy a very special status. She shares with her husband all the advantages and benefits of playing an important role in the community. Very often, the elderly man is referred to as the . It is his task to lead religious festivals and ceremonies. He is the staunch defender of the beliefs and rites that the Indians accord to their gods. For her part, the old Indian woman takes care of the education of the small children and devotes herself to various forms of handicrafts which, like weaving or the making of ceramics, imply a very sure talent, patience and a perfect knowledge of the craft. - 1977

An Indian woman in the town of Antigua in Guatemala. - 1972

In the market of Santiago de Atitlán. - 1977

The young Mayan woman Rosa-María embroiders flowers on a blouse (huipil). These embroideries are typical for the Santiago Atitlán area. - 1977

An Indian woman from La Antigua sits at her loom. The fabrics thus produced vary considerably in colours and patterns from region to region and even from village to village. This peculiarity, which is found in all the Indian republics of the continent, stems from the fact that clothing is a characteristic of origin for the indigenous people. It distinguishes them from the others and expresses their attachment to their place of origin. - 1977

The clothing worn by Guatemalan Indian women includes essential elements such as shirts, blouses known as huipiles, skirts, belts and headbands, the colours and decorations of which vary considerably from region to region and even from village to village in the country. This phenomenon, common to all the Indian republics of the continent, is due to the fact that, for the indigenous people, clothing is a factor of social identification. It allows the wearer to distinguish himself from others and to be attached to his place of origin. - 1977

Doña Concepción Pacach Tzina weaving. She is wearing the traditional dress of her people and lives in the village of Santiago Atitlán in Guatemala. The indigenous weaving technique has hardly changed over the centuries. Most other commercial activities are also carried out using the same simple technique as in the past. Nevertheless, many Indians, some of whom are ingenious craftsmen, are able to produce actual works of art, weavings or ceramics, basketry and objects made of stone, metal or wood. - 1977

A young Mayan woman from Salamá, Baja Veracruz, is photographed with her child by a street photographer. - 1977

A little Mayan girl at the Friday market in San Francisco El Alto in the department of Totonicapán, Guatemala. - 1977

Doña Concepción Pacach Tzina wears the traditional dress of her people and lives in the village of Santiago de Atitlán in Guatemala. The typical costume is an example of the culture of every town in Guatemala. One of the most striking accessories is the famous tocoyal of Santiago Atitlán. The tocoyal is a ribbon that is wrapped around the head and is between 20 and 25 yards long, which is roughly equivalent to between 16 and 21 metres. To use it, it is wrapped around the head 20 times, simulating a hat. The 20 loops refer to the Mayan calendar and also signify the continuity of life, the feathered serpent and the Tzu'tujil culture. One of the most famous personalities to wear this garment was Doña Concepción Ramírez Chonita from Santiago Atitlán, who won the competition to be depicted on the 25 cent coin of the national currency in 1936. - 1977

The typical costume is a sample of the culture of each village in Guatemala. One of the accessories that stands out the most is the famous Tocoyal of Santiago Atitlán. The Tocoyal is a ribbon that is wrapped around the head and measures between 20 and 25 rods long, or approximately 16 and 21 metres. The way it is used is by wrapping it 20 times around the head, simulating a hat. The 20 turns are related to the Mayan calendar and also signify the continuity of life, the feathered serpent and the Tzu'tujil culture. One of the best known personalities who wore this garment was Doña Concepción Ramírez Chonita, from Santiago Atitlán, who in 1936 won the competition to appear on the national 25-cent coin. - 1977

It is Sunday, market day in Santiago de Atitlán, on the shores of a beautiful Guatemalan lake. These men are wearing their ethnic cotton trousers with vertical stripes. Some of these garments still have multicoloured embroidery on the lower part. However, while some have kept the typical local shirt, the majority of the others have adopted the European or American cut shirt. Men who travel and work outside their community are more influenced by the outside world than women. - 1977

Two Mayan women in their typical costumes meet for a chat in front of the entrance to a pharmacy in Santa Cruz in the department of Alta Veracruz. - 1977

It is Sunday, market day in Santiago de Atitlán, on the shores of a beautiful Guatemalan lake. These men are wearing their ethnic cotton trousers with vertical stripes. Some of these garments still have multicoloured embroidery on the lower part. However, while some have kept the typical local shirt, the majority of the others have adopted the European or American cut shirt. Men who travel and work outside their community are more influenced by the outside world than women. - 1977

Indian woman from the Guatemalan village of Tactic with her youngest child. Mayan women are excellent mothers. They are always immensely devoted to their children. A birth is always eagerly awaited and gives rise to a joyful celebration in which all members of the community participate. The upbringing is exemplary. The little Indians are included in the life of the adults at an early age, taught traditional actions and taught to obey the sacred old laws of their group. - 1977

Picturesque scene taken at the Friday feria in the Guatemalan village of San Francisco el Alto. You can find everything in the Indian markets, not only products of the land and crafts, but also domestic animals. The turkey has been known throughout Central America since pre-Columbian times. Then it moved to South America. The Spaniards brought this bird to Europe when they conquered the American continent. - 1977

Another tasty scene taken at the Friday market in San Francisco el Alto, a charming village in the mountainous area of Guatemala. As early as the 16th century, the Spaniards introduced domestic animals to the Americas that were not yet known to the natives and that the latter began to raise for their own use. This was the case with cows, sheep, goats and pigs. The latter became very important during the colony and became a very important source of income in many parts of the continent. In the lowlands, pigs are fed with bananas or yucca. They roam freely in the streets of the towns and supplement their diet by swallowing whatever is within their reach. In the mountainous areas of Guatemala, on the other hand, these animals are bred for the production of fat, which is sold to mestizo and white people. The same applies to milk and eggs, which are considered luxury foods. - 1977

Friday market in San Francisco El Alto in the department of Totonicapán, Guatemala. From the 16th century onwards, the Spanish introduced domestic animals unknown to the natives into the Americas, but which they began to breed for their own use. Cows, sheep, goats and pigs became common. Pigs rose to prominence during the colonial period and became a desirable source of income in many areas. In the lower regions, pigs are fed on bananas or cassava (palm lilies). They roam freely in the streets of towns and supplement their diet with whatever is available to them. However, in the mountainous areas of Guatemala, these animals are raised for the production of lard, which is sold to mestizos and whites. - 1977

Young Mayan woman at the Friday market in San Francisco El Alto in the department of Totonicapán, Guatemala. Following the example of their ancestors from pre-Columbian times, Mayan women today still carry everything on their heads, the laundry they washed at the river, the fruits, utensils, edibles and small pets they want to sell at the market. - 1977

Young Mayan woman at the Friday market in San Francisco El Alto in the department of Totonicapán, Guatemala. Following the example of their ancestors from pre-Columbian times, Mayan women today still carry everything on their heads, the laundry they washed at the river, the fruits, utensils, edibles and small pets they want to sell at the market. To do so, they use magnificent baskets made by the artisans of their community. - 1977

A Mayan woman at the Friday market in San Francisco El Alto in the department of Totonicapán, Guatemala. Following the example of their ancestors from pre-Columbian times, Mayan women today still carry everything on their heads, the laundry they washed at the river, the fruits, utensils, edibles and small pets they want to sell at the market. To do so, they use magnificent baskets made by the artisans of their community. - 1977

The Friday market in San Francisco El Alto in the department of Totonicapán starts early in the morning. Those who have travelled a long way to visit the market like to go to one of the stalls to eat something. - 1977

Little Mayan girl from Totonicapán. - 1977

Indian women in San Cristóbal de Totonicapán, in the department of the same name, Guatemala. The life of the indigenous people is marked by the excellent relations that exist between the different members of the community. The most arduous tasks await each of them. But the women know how to give themselves a moment's respite. They take advantage of this time to talk with their neighbours about a wide range of topics, and to confide in them about their families and their problems. - 1977

Iglesia del Espíritu Santo of Quetzaltenango, Guatemala. The first church was built in 1532 by order of Bishop Francisco Marroquín. Only the façade of the Baroque church remains, as the old church was demolished in 1899 to make way for a larger one, the construction of which took up much of the twentieth century. - 1972

Indian girl from San Cristobal de Totonicapán, a picturesque village in western Guatemala. The indigenous people of Guatemala, who make up almost half of the country's population, are found mainly in the mountainous regions. They are divided into six main ethnic groups, each with a number of subgroups. Most of the Indians are more or less direct descendants of the pre-Columbian Maya, from whom they have inherited many traditions in terms of daily activities, social life, beliefs and crafts. However, they have not been without the influence of Western culture, from which they have borrowed many elements. Nevertheless, the present-day Indians of Guatemala and neighbouring regions continue to courageously defend an invaluable heritage that gives the country its personality. - 1977

Following the example of their ancestors from pre-Columbian times, Mayan women today still carry everything on their heads, the laundry they washed at the river, the fruits, utensils, edibles and small pets they want to sell at the market. To do so, they use magnificent baskets made by the artisans of their community. The youngest child of the family accompanies his mother on all walks. Thus, even at a very tender age, he takes part in all the events of daily life. The picture was taken in Totonicapán. - 1977

At a market near Quezaltenango, this indigenous woman weighs her goods with a simple hand scale. - 1972

Harvest in the grain fields near Quezaltenango. This boy carries a sheaf of wheat. - 1977

A load of pottery is carried for sale in the market of Chichicastenango. - 1972

A young Maya quiché woman in the market of Chichicastenango. - 1972

At the market in Chichicastenango. Fruits and vegetables are still weighed with simple hand scales. - 1977

Mother and child photographed on the road from Quezaltenango to the capital of Guatemala. Like their more distant pre-Columbian ancestors, today's Mayan women carry everything on their heads: the clothes they have washed at the river, the products of the land and crafts, the provisions for the road or even the small domestic animals they go to sell at the nearest market. For this purpose, they use beautiful baskets made by artists from their community. The youngest child in the family accompanies his mother on all her journeys. Thus, from a very young age, the Indian child comes into contact with all the realities of the daily life of the woman to whom he owes his birth. - 1977

Indian girls at the market of Chichicastenango. The indigenous people of this country, who make up almost half of the total population, live mainly in the mountainous regions. They are divided into six main ethnic groups, each of which includes a number of subgroups. Most of these Indians are descendants of the pre-Columbian Maya, from whom they have inherited numerous traditions, whether in daily work, social form, beliefs or crafts. - 1977

On the steps in front of the Santo Tomás church in Chichicastenango. - 1977

A family kneels in front of the steps of the Santo Tomás church in Chichicastenango.

Potters' corner at the Sunday market in Chichicastenango, Guatemala. This fair allows the inhabitants to buy or sell the products of the soil and handicrafts. The Indian woman looks longingly at the objects she has decided to buy. - 1977

Mayan women selling tortillas (cornmeal cakes) in Chichicastenango, Guatemala. The market starts very early in the morning. Mobile kitchens are frequented by those who have often travelled great distances to get to the fair. - 1977

A mother with her child, taken at the Sunday market in Chichicastenango. Following the example of their pre-Columbian ancestors, Mayan women carry the youngest child of the family on their backs. It accompanies its mother on all walks. In this way, it participates in all the events of daily life from a very tender age. - 1977

Chichicastenango was an important religious and political centre of the Quiché Indians. The Spanish conquistadors destroyed the old Maya temple and built the church of Santo Tomás on its base (picture). To this day, however, the church is also used by Mayan shamans and healers (curanderos) who light incense and candles on the floor, blow liquor over it and make offerings of flowers. The 18 steps of the staircase, which may still be from the old Mayan temple, correspond to the months of the Mayan calendar. - 1977

The main festival in Chichicastenango is celebrated every 21st December during the winter solstice in honour of the holy apostle Thomas. However, since the Quiché calendar is based on astronomical events related to the sun, the festival may have originally belonged to the worship of a Mayan deity. The traditional indigenous festivals have survived the influences of the Catholic religion. But many elements have been adopted from Catholicism. For example, every village on the high plains has its own patron saint or patron saints, whose feast day is celebrated with pomp. The whole population takes part in the procession. - 1977

The votive offerings are placed on the steps of the Church of the Calvary. They burn pieces of copal and pray to their gods. - 1977

A Mayan Quiché woman on the steps of the Church of the Calvary. She burns pieces of copal and prays to her gods. - 1972

The main festival in Chichicastenango is celebrated every 21st December during the winter solstice in honour of the holy apostle Thomas. However, since the Quiché calendar is based on astronomical events related to the sun, the festival may have originally belonged to the worship of a Mayan deity. The traditional indigenous festivals have survived the influences of the Catholic religion. But many elements have been adopted from Catholicism. For example, every village on the high plains has its own patron saint or patron saints, whose feast day is celebrated with pomp. The whole population takes part in the procession. - 1977

Chichicastenango was an important religious and political centre of the Quiché Indians. The Spanish conquistadors destroyed the old Maya temple and built the church of Santo Tomás on its base (picture). To this day, however, the church is also used by Mayan shamans and healers (curanderos) who light incense and candles on the floor, blow liquor over it and make offerings of flowers. - 1972

SantoTomás is the patron saint of the famous Indian village of Chichicastenango in Guatemala. The traditional indigenous festivals have survived the influences of the Catholic religion. But many elements have been taken over from Catholicism. For example, every village on the high plains has its own patron saint or patron saints, whose feast day is celebrated with pomp and ceremony. The whole population takes part in the procession. - 1977

A Mayan Quiché woman on the steps of the Church of the Calvary. She burns pieces of copal and prays to her gods. - 1977

The votive offerings are placed on the steps of the Church of the Calvary. They burn pieces of copal and pray to their gods. - 1977

The Church of the Calvary in Chichicastenango occupies the other end of a large square dominated by the temple erected to Santo Tomas. Twice a week, on Thursdays and Sundays, a market is held in this square, attended by thousands of Indians from the region. This feria has become a real tourist attraction. The staircase of the Church of Calvary, like that of the temple of Santo Tomás, is a place of offerings where the natives like to gather. They burn pieces of copal and recite prayers to their gods. - 1977

SantoTomás is the patron saint of the famous Indian village of Chichicastenango in Guatemala. The traditional indigenous festivals have survived the influences of the Catholic religion. But many elements have been taken over from Catholicism. For example, every village on the high plains has its own patron saint or patron saints, whose feast day is celebrated with pomp and ceremony. The whole population takes part in the procession. - 1977

One of the most important and esteemed figures in a procession in Chichicastenango, Guatemala. He is the principal or religious leader of the community, who leads all the ceremonies and rites celebrated by the members of his group. He is also known as the anciano or pasado (elder). To reach this enviable position, he has had to carry out a wide range of functions throughout his life, successively dedicating himself to the church and the objects of worship, organising the processions and serving the patron saint of his village. The principal is a respected man who acts in concert with the chiman or indigenous priest of the community. Both are the most faithful defenders of the tradition. They also seek, by their example, to maintain the balance and safeguard the morals of their group. The principal usually comes from a fairly well-to-do family, which is not necessarily the case for his closest aides. Nevertheless, both strive to perform tasks that are aimed at the material and spiritual development of the representatives of their clan. - 1977

The main festival in Chichicastenango is celebrated every 21st December during the winter solstice in honour of St. Thomas the Apostle. The masked dancers are considered to be imitating the Spanish invader of times past. - 1972

In Chichicastenango, the indigenous people celebrate the day of Santo Tomás, patron saint of this beautiful Guatemalan village, on 21 December. The marimba, a xylophone of African origin, found in most places, was probably introduced into Central America during slavery. However, it has undergone significant changes over time, both in terms of its shape and size. It is a bulky instrument with several dozen wooden keys, each with a resonance box. Two or three natives stand in front of this keyboard and strike it with small sticks. In many popular festivals, they are still accompanied by players of wind instruments such as saxophones, trumpets and trombones. These instruments, which came from Europe, were immediately adopted by the locals. - 1977

The main festival in Chichicastenango is celebrated every 21st December during the winter solstice in honour of St. Thomas the Apostle. The masked dancers are considered to be imitating the Spanish invader of times past. - 1977

The main festival in Chichicastenango is celebrated every 21st December during the winter solstice in honour of Saint Thomas the Apostle. Throughout pre-Columbian times, the Indians knew only two types of musical instruments, drums and wind instruments (flutes, trumpets, whistles and ocarinas) made of cane stalks, bamboo or clay. - 1977

The main festival in Chichicastenango is celebrated every 21st December during the winter solstice in honour of Saint Thomas the Apostle. Throughout the pre-Columbian period, the Indians knew only two types of musical instruments, drums and wind instruments (flutes, trumpets, whistles and ocarinas) made of cane stalks, bamboo or clay. Instruments made of copper such as trumpets, trombones, saxophones and horns were soon adopted by the natives from the Spanish conquerors. The use of the foreign musical instruments and the adoption of a foreign type of music brought noticeable changes to the folklore of the indigenous people. - 1977

The majority of the inhabitants of Belice are coloured, Mayan, Mestizo, Antillean, Mulatto, Syrian, Lebanese and Chinese. All these people speak a language with Spanish, English and French elements. British Honduras or Belize is a small country that is hardly spoken of, at least not in Europe. - 1978

Domino players in Belize City. Games are an important part of the daily life of people in the tropics, so much so that they sometimes take precedence over other more lucrative activities. However, it should be taken into account that life in these latitudes is already difficult because of the heat and humidity. In any case, the natives could not maintain a work rhythm similar to that of the inhabitants of temperate regions. - 1978

Photo Gallery