Did the Maya Build Architectural Cosmograms?

2005 ◽  
Vol 16 (2) ◽  
pp. 217-224 ◽  
Author(s):  
Michael E. Smith
Keyword(s):  
Classic Maya ◽  
Ancient Maya ◽  
Early Colonial ◽  
Maya Architecture ◽  
Graphic Representations ◽  
Late Postclassic

AbstractI criticize recent applications of the “cosmogram” concept to ancient Maya architecture and cities. Although cosmograms—graphic representations of aspects of the cosmos—are known from Late Postclassic and early colonial Aztec and Maya sources, there is no textual suggestion that buildings or cities were viewed as cosmograms. Numerous authors, however, assert confidently that architectural cosmograms abounded in Classic Maya cities. I examine known cosmograms, describe recent studies of architectural cosmograms, and discuss problems that occur when highly speculative interpretations are phrased as confident empirical findings.

Stature at Tikal, Guatemala: Implications for Ancient Maya Demography and Social Organization

1967 ◽  
Vol 32 (3) ◽  
pp. 316-325 ◽  
Author(s):  
William A. Haviland
Keyword(s):  
Social Organization ◽  
Classic Maya ◽  
Ancient Maya ◽  
Ruling Class ◽  
Late Classic ◽  
Class Division ◽  
Lower Status ◽  
Simple Class ◽  
Males And Females ◽  
Maya Site

AbstractThis paper presents an analysis of stature of the prehistoric population from the Maya site of Tikal, Guatemala. From this analysis, based on 55 skeletons from the Tikal burial series, three important conclusions emerge with respect to ancient Maya demography and social organization. (1) Tikal was settled by people of moderate stature, and this remained relatively stable over several centuries. A marked reduction in male stature in Late Classic times may be indicative of a situation of nutritional stress, which may have had something to do with the collapse of Classic Maya civilization. (2) Stature differences between those buried in tombs and others at Tikal suggest that, in the last century B.C., a distinct ruling class developed at Tikal. This simple class division of rulers and commoners may have become more complex in Late Classic times. (3) There was a marked sexual dimorphism in stature between males and females at Tikal. This is probably partially genetic and partially a reflection of relatively lower status for women as opposed to men in Maya society.

Swamps, canals, and the locations of ancient Maya cities

Antiquity ◽  
1980 ◽  
Vol 54 (212) ◽  
pp. 206-214 ◽  
Author(s):  
R. E. W. Adams
Keyword(s):  
Radar Data ◽  
Classic Maya ◽  
Classic Period ◽  
Intensive Agriculture ◽  
Ancient Maya ◽  
Maya Lowlands ◽  
Rank Ordering ◽  
Topographic Information ◽  
Maya Civilization ◽  
Mapping Discovery

The recent radar mapping discovery of widely distributed patterns of intensive agriculture in the southern Maya lowlands provides new perspectives on classic Maya civilization. Swamps seem to have been drained, modified, and intensively cultivated in a large number of zones. The largest sites of Maya civilization are located on the edges of swamps. By combining radar data with topographic information, it is possible to suggest the reasons for the choice of urban locations. With the addition of patterns elicited from rank-ordering of Maya cities, it is also possible to suggest more accurate means of defining Classic period Maya polities.

Chert Resource Availability, Production, and Economic Logic

2020 ◽  
pp. 117-131
Author(s):  
Rachel A. Horowitz ◽  
Marcello Canuto ◽  
Chloé Andrieu
Keyword(s):  
Economic System ◽  
Resource Availability ◽  
Raw Materials ◽  
Social Hierarchy ◽  
Classic Maya ◽  
Local Market ◽  
Ancient Maya ◽  
Production And Distribution ◽  
Basic Level ◽  
Different Levels

At a basic level, the lowland Classic Maya economy was a complex web of prestige exchange, centralized distribution, and local market economies. While it is important not to consider the lowland Classic Maya economic system as monolithic, it is also as critical to understand how it articulated with the different levels of social hierarchy. In this chapter, we address the distribution of utilitarian goods in the ancient Maya economy through comparisons of lithic resources, particularly chert, in northwestern Petén and western Belize. We find that access to locally available raw materials affects the involvement of actors of differing sociopolitical status in lithic production and distribution.

The Ballcourt Markers of Tenam Rosario, Chiapas, Mexico

1993 ◽  
Vol 4 (1) ◽  
pp. 55-64 ◽  
Author(s):  
John Gerard Fox
Keyword(s):  
Gulf Coast ◽  
Classic Maya ◽  
Central Mexico ◽  
Male And Female ◽  
Terminal Classic ◽  
The Earth ◽  
Blood Sacrifice ◽  
Late Postclassic ◽  
Maya Site ◽  
Coast Site

AbstractThis study is an iconographic analysis of ballcourt markers from the Late/Terminal Classic Maya site of Tenam Rosario, Chiapas, Mexico. The squatting posture of the two figures depicted on these markers, while rare in Lowland Maya art, is compared to Late Postclassic images of the earth deities Tlaltecuhtli and Tlaloc from Central Mexico. Contemporaneous examples of this posture are presented from the Gulf Coast site of El Tajin where squatting figures are associated with the rain god specifically and with the themes of ballgame sacrifice and regeneration in general. Tlaloc imagery in Classic Maya art is related to blood sacrifice as a complex, which includes both ritual warfare and autosacrifice. These forms of sacrifice are discussed as engendered categories in both Classic Maya and Aztec society. The Tenam Rosario markers are found to express themes that are consistent with ballgame symbolism throughout Mesoamerica, while conflating male and female aspects of blood sacrifice as regenerative ritual.

Teotihuacan Valley, Mexico, Postclassic Chronology

1996 ◽  
Vol 7 (2) ◽  
pp. 267-280 ◽  
Author(s):  
Susan Toby Evans ◽  
AnnCorinne Freter
Keyword(s):  
Population Growth ◽  
Thirteenth Century ◽  
Colonial Period ◽  
Central Mexico ◽  
Postclassic Period ◽  
Rural Villages ◽  
Early Colonial ◽  
Late Postclassic ◽  
Absolute Dating

AbstractThe Postclassic period in central Mexico was characterized by enormous population growth and expansion of settlement, but the timing of the onset of these processes has been poorly understood. Obsidian tools from residential contexts at the Late Postclassic village of Cihuatecpan in the Teotihuacan Valley have been analyzed to determine the extent of hydration, and thus the amount of time elapsed since the tools were manufactured. Estimated dates of manufacture range betweena.d.1221 and 1568, consistent with ethnohistoric accounts of the timing of establishment of Cihuatecpan and other rural villages, and their abandonment in the Early Colonial period. Ceramics found in the same contexts as the obsidian tools include Black-on-orange types, such as III, which may have come into use in the thirteenth century. This experiment in relative and absolute dating accords with other current research, indicating a needed revision of traditional chronologies toward an earlier onset of major processes.

scholarly journals FACING OBJECTS: AN INVESTIGATION OF NON-HUMAN PERSONHOOD IN CLASSIC MAYA CONTEXTS

2018 ◽  
Vol 30 (1) ◽  
pp. 31-44 ◽  
Author(s):  
Sarah E. Jackson
Keyword(s):  
Classic Maya ◽  
Ancient Maya ◽  
Human Beings ◽  
The Impact

AbstractResearch on Classic Maya personhood confirms that personhood was extended to non-human entities; however, questions about its operation and impact remain. What is the nature of the linkage between human beings and object persons, and how does personhood pass between them? What is the impact on an object of becoming personed? I approach these questions through depictions in Classic Maya iconography of faces shown on non-human objects, indicating potential to act in person-like ways. Close examination of “faced” objects reveals that Classic Maya personhood represents a substance that does not require humans as a source, and acts, instead, as an untethered resource accessed by entities able to act in social, relational ways. Furthermore, object personhood represents a state of identity in which essences of persons and objects co-exist, opening possibilities for complicating categories of being in the ancient Maya world.

Tiçiyotl and Titiçih: Late Postclassic and Early Colonial Nahua Healing, Diagnosis, and Prognosis

2019 ◽  
Author(s):  
Edward Polanco
Keyword(s):  
Colonial Period ◽  
Body Parts ◽  
Postclassic Period ◽  
Specialized Knowledge ◽  
Men And Women ◽  
Male And Female ◽  
Diagnosis And Prognosis ◽  
Early Colonial ◽  
Late Postclassic ◽  
Corn Kernels

Nahua peoples in central Mexico in the late postclassic period (1200–1521) and the early colonial period (1521–1650) had a sophisticated and complex system of healing known as tiçiyotl. Titiçih, the practitioners of tiçiyotl, were men and women that had specialized knowledge of rocks, plants, minerals, and animals. They used these materials to treat diseases and injuries. Furthermore, titiçih used tlapohualiztli (the interpretation of objects to obtain information from nonhuman forces) to ascertain the source of a person’s ailment. For this purpose, male and female titiçih interpreted cords, water, tossed corn kernels, and they measured body parts. Titiçih could also ingest entheogenic substances (materials that released the divinity within itself) to communicate with nonhuman forces and thus diagnose and prognosticate a patient’s condition. Once a tiçitl obtained the necessary information to understand his or her patient’s affliction, he or she created and provided the necessary pahtli (a concoction used to treat an injury, illness, or condition) for the infirm person. Finally, titiçih performed important ritual offerings before, during, and after healing that insured the compliance of nonhuman forces to restore and maintain their patients’ health.

The Living Feather: Tonalli in Nahua Featherwork Production

Ethnohistory ◽  
2020 ◽  
Vol 67 (3) ◽  
pp. 383-406
Author(s):  
Allison Caplan
Keyword(s):  
Sixteenth Century ◽  
Production Analysis ◽  
Early Colonial ◽  
Production Stages ◽  
Late Postclassic ◽  
Production Practices ◽  
Differential Ability ◽  
The Relationship ◽  
Florentine Codex

Abstract Previous studies suggest that late postclassic and early colonial Nahua viewers understood specific artistic creations to contain tonalli, a solar-derived animating force. This article advances understanding of the animacy of Nahua featherworks by examining attention to tonalli in the various stages of featherwork production. Analysis of a classificatory distinction used in the sixteenth-century Florentine Codex between tlazohihhuitl (beloved feathers) and macehualihhuitl (commoner feathers) suggests that this distinction registers specific types of feathers’ differential ability to contain tonalli. Ultimately, this classification posited tlazohihhuitl as living beings and macehualihhuitl as inanimate materials. The relationship between these two classes of feathers is integral to Nahuatl descriptions of the treatment of specific feather types in the production stages of bird hunting, dyeing and selling feathers, and mosaic construction. Understanding these production practices through Nahuatl descriptions suggests that care for tonalli represented a central commercial and artistic concern in featherwork production.

Sak Tz’i’, a Classic Maya Center: A Locational Model Based on GIS and Epigraphy

2003 ◽  
Vol 14 (2) ◽  
pp. 179-191 ◽  
Author(s):  
Armando Anaya Hernández ◽  
Stanley P. Guenter ◽  
Marc U. Zender
Keyword(s):  
Geographic Information Systems ◽  
Analytical Tool ◽  
Classic Maya ◽  
Classic Period ◽  
Political Organization ◽  
The Political ◽  
Ancient Maya ◽  
Late Classic ◽  
Maya Lowlands

AbstractThe ancient Maya hieroglyphic inscriptions of the upper Usumacinta region record an intensive interaction that took place among its regional capitals. The precise geographic locations of some of these sites are presently unknown. Through the application of the Gravity Model within the framework of Geographic Information Systems (GIS), we present the probable locations and possible territorial extents of a few of these: Sak Tz’i’, Hix-Witz, and the “Knot-Site.” On this occasion, however, we concentrate our discussion on the role that the kingdom of Sak Tz’i’ played in the geopolitical scenario of the region. It is our belief that this case study constitutes a good example of how, through a conjunctive approach that integrates the archaeological with the epigraphic data, GIS can represent an excellent analytical tool to approach archaeological issues such as the political organization of the Maya Lowlands during the Late Classic period.

THE STELA AS A CULTURAL SYMBOL IN CLASSIC AND CONTEMPORARY MAYA SOCIETIES

2005 ◽  
Vol 16 (2) ◽  
pp. 277-289 ◽  
Author(s):  
Jessica Joyce Christie
Keyword(s):  
Classic Maya ◽  
Field Observations ◽  
Ancient Maya ◽  
Free Standing ◽  
Historical Information ◽  
Divine Essence ◽  
Cultural Symbol ◽  
Anthropological Theory ◽  
Highland Maya

In Classic Maya society, the stela was an important medium through which historical information was conveyed. Stelae are free-standing stone slabs carved in low relief that usually depict portraits of rulers, which are accompanied by hieroglyphic texts recording the rulers' identity and actions. Recent research has focused on the stela not only as a carrier of information but also as an important cultural symbol in its own right. In 1985, Linda Schele and David Stuart proposed that the Classic Maya called the stela ate'-tun, orstone-tree. This identification led to the recognition of cultural continuities among the Highland Maya in Chiapas who, on occasion, substitute trees for individual crosses on their cross shrines. In 1996, Stuart suggested that the ancient Maya word for stela waslakamtun, orbig stone, emphasizing that the stela was an embodiment of the royal self in the sense that it shared some of the divine essence of the ruler. Drawing on epigraphic research, anthropological theory, the ethnographic literature, as well as personal field observations, I propose that certain spiritual and symbolic concepts of the stela continue to live in the crosses among the Maya today and that these concepts should be considered when we evaluate ancient contexts of meaning for the Maya stela.

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