Maya; a Story of Yucatan
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Política Internacional Año 4 - Número 7 - Enero/Mayo 2019 - Guatemala
Política Internacional Año 4 - Número 7 - Enero/Mayo 2019 - Guatemala CONTENIDO Presentación 5 ARTICULOS • Fronteras Abiertas, Derechos Humanos y Justicia Global. 9 Juan Carlos Velasco • Migraciones y Apertura Cosmopolita de la Ciudadanía. 29 Javier Peña Echeverría • Migración Internacional y Derechos Fundamentales. 46 Elisabetta Di Castro • ¿Derecho de Fuga? Derecho de Migración y Nacionalidad Cosmopolita. 57 Victor Granado Almena • Perspectivas Internacionales Sobre Migración: Conceptualizar la Simultaneidad. 73 Peggy Levitt & Nina Glick Schiller • Los Movimientos Sociales Transnacionales como Actores del Sistema Internacional. 102 Samuel Noriega Labbé • El Desueto y la Importancia Legal de los Tratados Anglo-Españoles de 1783 y 1786 dentro del Reclamo Guatemalteco en el Diferendo Territorial, Insular y Marítimo. 132 Carlos Arturo Villagrán • La Civilización Maya: Aportes Científicos a la Humanidad. 146 Sara Angelina Solís Castañeda CONTENIDO COLABORACIONES • El Tratado de Libre Comercio Nueva Ventana por la Prosperidad Económica de la Región Centroamericana y Corea. 178 Seok-Hwa Hong • Nuevo Sistema de Gobierno Electrónico busca Mejorar el Servicio Público y la Confianza de los Ciudadanos en Corea del Sur. 180 Seok-Hwa Hong • Emigración, Medioambiente y Lucha contra la Violencia: Tres Importantes Ejes de la Política Exterior del Reino de Marruecos 182 Política Internacional - Año 4 - Número 7 - Enero/Mayo 2019 - Guatemala Presentación Este séptimo número de Política Internacional está dedicado fundamentalmente a la problemática migratoria y a la movilidad de las personas en un mundo cuya característica principal es – además de la globalización económica – la globalización humana como expresión de esa misma movilidad de los seres humanos sobre la tierra, el planeta que alberga a nuestra especie, movilidad que – por supuesto – no es algo novedoso si tomamos como punto de partida la aparición de homo sapiens en el continente africano hace unos 200,000 años. -
Adoring Our Wounds: Suicide, Prevention, and the Maya in Yucatán, México
Adoring Our Wounds: Suicide, Prevention, and the Maya in Yucatán, México By Beatriz Mireya Reyes-Cortes A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Stanley Brandes, Chair Professor William F. Hanks Professor Lawrence Cohen Professor William B. Taylor Spring 2011 Adoring our Wounds: Suicide, Prevention, and the Maya in Yucatán, México Copyright 2011 by Beatriz Mireya Reyes-Cortes Abstract Adoring Our Wounds: Suicide, Prevention, and the Maya in Yucatán, México By Beatriz Mireya Reyes-Cortes Doctor of Philosophy in Anthropology University of California, Berkeley Professor Stanley S. Brandes The first decade of the 21st century has seen a transformation in national and regional Mexican politics and society. In the state of Yucatán, this transformation has taken the shape of a newfound interest in indigenous Maya culture coupled with increasing involvement by the state in public health efforts. Suicide, which in Yucatán more than doubles the national average, has captured the attention of local newspaper media, public health authorities, and the general public; it has become a symbol of indigenous Maya culture due to an often cited association with Ixtab, an ancient Maya ―suicide goddess‖. My thesis investigates suicide as a socially produced cultural artifact. It is a study of how suicide is understood by many social actors and institutions and of how upon a close examination, suicide can be seen as a trope that illuminates the complexity of class, ethnicity, and inequality in Yucatán. In particular, my dissertation –based on extensive ethnographic and archival research in Valladolid and Mérida, Yucatán, México— is a study of both suicide and suicide prevention efforts. -
El Complejo Escenico De Chinkultic, Chiapas
Navarrete, Carlos 2007 El complejo escénico de Chinkultic, Chiapas. En XX Simposio de Investigaciones Arqueológicas en Guatemala, 2006 (editado por J. P. Laporte, B. Arroyo y H. Mejía), pp. 987-1006. Museo Nacional de Arqueología y Etnología, Guatemala. (Versión digital). 58 EL COMPLEJO ESCÉNICO DE CHINKULTIC, CHIAPAS Carlos Navarrete Palabras clave Arqueología Maya, México, Chiapas, Chinkultic, arquitectura, función, espacios útiles, plazas ceremoniales Abstract THE SCENIC COMPLEX AT CHINKULTIC, CHIAPAS The possible function of the great plazas in Maya architecture has given rise to many interpretations. They can be seen as public places where large concentrations of people can participate in religious activities, as meeting points during pilgrimages on specific dates in the ritual calendar, as well as places to celebrate commemorative politic or ideological acts and also as fields for tianguis or periodic markets. Architecturally, these are wide, open areas with room to accommodate multitudes of people. Some are open while others are enclosed by walls and flanked by long low structures, generally stepped, together with low mounds; all of these structures had a public nature: ballcourts, ceremonial water reservoirs, platforms for dance or orations, raised platforms with poles carrying symbols, and a sequential placement of commemorative monuments, stelae and altars. This paper highlights a perfectly designed square plaza, formed by stands on three sides, open on one end, with three low mounds spaced along the open end, and a small central platform. Groups with these characteristics are scarce and have been referred to as “scenic complexes” or theatrical stages. In this work, other examples of this complex from the Lowland Maya area are discussed. -
Mayan-Pack-For-Kids.Pdf
Mayans As the Learning Team are working from home and don’t have access to our actual handling artefacts, we have created a series of learning posts/pages based on our schools Mayan loans box replicas. We don’t have Mayan artefacts in our collection—the box was created to sup- port teachers. This pack is aimed at supporting children’s learning at home. Our information is short and easy to read - but remember this is about interesting you in the topic, it’s not the whole history of the Mayans. Mayan Calendar Mayan calendars are a set of 3 interlocking calendars; Tzolkin, Haab, Long Count calendar. When Mayans referred to a date in an inscription, they used all three calendars to write the date. Every 52 years the Tzolkin and Haab would sync together, this was called a calendar round. The Tzolkin or sacred calendar was a 260 day period divided into 20 equal peri- ods. Each day was represented by a day and a number. The numbers ran from 1 to 13 and there were 20 day names. When the cycle of 1 to 13 was complete it would start again, the 20 day names would continue. It took 260 days to re- turn back to number 1 and day 1. The Haab or Solar calendar has 365 days, so therefore can be most closely linked to the Georgian calendar we use today. However, the Mayans divided the year up into 18 months of 20 days each and then 5 isolated days that were seen to be unlucky, this time was known as the Wayeb. -
Programme for the Symposium
10th European Maya Conference Symposium The Maya and Their Neighbours Internal and External Contacts Through Time Universiteit Leiden en Rijksmuseum voor Volkenkunde LEIDEN, 9-10 December 2005 Friday, 9 December Registration and Welcome address 08.00 – 09.00 Registration 09.00 – 09.10 Welcome Address: Prof. dr. Breimer (Rector Magnificus Universiteit Leiden) Introduction 09.10 – 09.20 Willem Adelaar (University of Leiden) 09.20 – 09.50 Manuel de Jesus Salazar Tetzahuic (Minister of Cultural Affairs, Guatemala) Principios y valores de la Cosmovisión Maya Session 1: The Maya and their Neighbours: the Linguistics and Hieroglyphs 09.50 – 10.20 Nora England (University of Texas, Austin) Linguistic and cultural revitalization among contemporary Mayas 10.20 – 10.50 Alfonso Lacadena (Universidad Complutense) Los primeros vecinos letrados de los Mayas: implicaciones históricas de la presencia de rasgos lingüísticos no-mayas en la escritura maya -COFFEE BREAK- 11.15 – 11.45 Frauke Sachse (University of Bonn) What Language can Tell you – Reconstructing the Cultural History of Xinka and Maya Interaction 11.45 – 12.15 Lucero Meléndez Guadarrama & Carlos Pallán (UNAM) Foreign Influences on the Maya Script 12.15 – 12.45 Discussion -LUNCH BREAK- Session 2: The Maya and their Neighbours: Interaction with Teotihuacán 14.30 – 15.00 Albert Davletshin (Russian State University) Names of Strangers in the Maya Hieroglyphic Inscriptions: Patterns of Interethnic Interaction in Pre-Columbian Mesoamerica 15.00 – 15.30 Wieslaw Koszkul (Jagiellonian University of Cracow) Teotihuacán Influence in Northeastern Peten in the Early Classic Period 15.30 – 16.00 David Stuart (University of Texas, Austin) The Teotihuacán Presence in the Maya Lowlands: Reflections on the Newest Historical and Archaeological Evidence -COFFEE BREAK- Session 3: The Maya and their Neighbours: the Pipil and Costa Rica 16.30 – 17.00 Ruud van Akkeren (Museo Popol Vuh) Tzuywa, Place of the Gourd 17.00 – 17.30 M. -
Understanding the Archaeology of a Maya Capital City Diane Z
Research Reports in Belizean Archaeology Volume 5 Archaeological Investigations in the Eastern Maya Lowlands: Papers of the 2007 Belize Archaeology Symposium Edited by John Morris, Sherilyne Jones, Jaime Awe and Christophe Helmke Institute of Archaeology National Institute of Culture and History Belmopan, Belize 2008 Editorial Board of the Institute of Archaeology, NICH John Morris, Sherilyne Jones, George Thompson, Jaime Awe and Christophe G.B. Helmke The Institute of Archaeology, Belmopan, Belize Jaime Awe, Director John Morris, Associate Director, Research and Education Brian Woodye, Associate Director, Parks Management George Thompson, Associate Director, Planning & Policy Management Sherilyne Jones, Research and Education Officer Cover design: Christophe Helmke Frontispiece: Postclassic Cao Modeled Diving God Figure from Santa Rita, Corozal Back cover: Postclassic Effigy Vessel from Lamanai (Photograph by Christophe Helmke). Layout and Graphic Design: Sherilyne Jones (Institute of Archaeology, Belize) George Thompson (Institute of Archaeology, Belize) Christophe G.B. Helmke (Københavns Universitet, Denmark) ISBN 978-976-8197-21-4 Copyright © 2008 Institute of Archaeology, National Institute of Culture and History, Belize. All rights reserved. Printed by Print Belize Limited. ii J. Morris et al. iii ACKNOWLEDGEMENTS We wish to express our sincerest thanks to every individual who contributed to the success of our fifth symposium, and to the subsequent publication of the scientific contributions that are contained in the fifth volume of the Research Reports in Belizean Archaeology. A special thanks to Print Belize and the staff for their efforts to have the Symposium Volume printed on time despite receiving the documents on very short notice. We extend a special thank you to all our 2007 sponsors: Belize Communication Services Limited, The Protected Areas Conservation Trust (PACT), Galen University and Belize Electric Company Limited (BECOL) for their financial support. -
Mayan Gods and Goddesses | Mythology
Mayan Gods and Goddesses The ancient Mayans had a complex pantheon of deities whom they worshipped and offered human sacrifices. Rulers were believed to be descendants of the gods and their blood was the ideal sacrifice, either through personal bloodletting or the sacrifice of captives of royal blood. The Mayan vision of the universe is divided into multiple levels, above and below earth, positioned within the four directions of north, south, east and west. After death, the soul was believed to go to the Underworld, Xibalba (shee bal bah), a place of fright where sinister gods tested and tricked their unfortunate visitors. As with all Myths about Gods and Goddesses - Mayan creational mythology discuss connections with being from other realms who came to Earth to seed the planet. Many people see the story of the Popol Vuh iis the story of extraterrestrial Gods who came down and made man in his own image. When they first made man he was so perfect - living as long as they did - he could see far and wide - clairvoyant - and was as perceptive as they were. They realized that they had made a competitor who was as wise as the Gods themselves. So they destroyed him and started over creating present day man. Modern man lives shorter lifetimes, is not as smart, and is here to act as a servant race to the Gods. Within their culture they have legends of visiting Gods from outer space. In the last thousand years the being known as Quetzalcoatl the Great Feathered Serpent was a God who brought the teaching of peace to this part of the world and appeared as a white God with a beard. -
Regional Investigations at the Cupul Province Trading Center of Xuenkal: Proyecto Arqueológico Xuenkal with Contributions By: Geoffrey E
FAMSI © 2007: Traci Ardren Regional Investigations at the Cupul Province Trading Center of Xuenkal: Proyecto Arqueológico Xuenkal With contributions by: Geoffrey E. Braswell, Celso Gutierrez, Justin Lowry, T. Kam Manahan, Nancy Peniche May, and Kirsten Tripplett Research Year: 2005 Culture: Maya Chronology: Late Preclassic to Terminal Classic Location: Cupul Region, Yucatán, México Site: Xuenkal Table of Contents Abstract Resumen Introduction (Chapter 1: by T. Kam Manahan) Previous Research PAX05 Survey and Mapping Investigations (Chapter 2: by Justin Lowry) Objectives Mapping results in the 2005 season Discussion Test Unit Excavations (Chapter 3: by T. Kam Manahan) Test Pit Methodology Discussion Ceramic Analysis (Chapter 4: by T. Kam Manahan) Late Preclassic-Early Classic Cehpech Sphere Sotuta Sphere Hocaba Complex Obsidian Artifacts (Chapter 5: by Geoffrey E. Braswell) Chert Artifacts (Chapter 6: by Nancy Peniche May) Ethnobotanical Investigations (Chapter 7: by Kirsten Tripplett, Celso Gutierrez, and Traci Ardren) Methods Results Discussion Xuenkal and Chichén Itzá-A Regional Perspective (Chapter 8: by T. Kam Manahan and Traci Ardren) Ecological Investigation Archaeological Investigation Conclusions Acknowledgements List of Figures and Photographs Sources Cited Abstract The urban core of Chichén Itzá has been investigated for more than a century however very few studies have focused on the secondary centers that surround Chichén. One of the principle objectives of the Proyecto Arqueológico Xuenkal is systematic investigation of the political and economic influence of Chichén Itzá from the perspective of Xuenkal, the largest center in the Cupul region. After two field seasons of investigation at Xuenkal, the preliminary settlement patterns suggest the center of the site was more closely affiliated with regional patterns of architecture and settlement than with the reproduction of typical gallery-patio and internal sacbes considered characteristic of Chichén. -
The Maize Tamale in Classic Maya Diet, Epigraphy, and Art 153
CHAPTER 5 TheMaizeTamaleinClassicMaya Diet,Epigraphy,andArt In the past decade of Classic Maya research, the study of iconography and epigraphy has not played a major role in the formulation of archaeological research designs. Site excavation and settlement reconnaissance strategies tend to focus on gathering information relevant to topics such as relative and absolute chronology, settlement patterns, technology, subsistence, and exchange. Most recent epigraphic and iconographic work has focused upon less-material aspects of culture, including calendrics, the compilation of king lists, war events, and the delineation of particular ceremonies and gods. The differences are an expected consequence of increased specialization, but they should by no means be considered as constituting a hard and fast dichotomy. Some of the most exciting and important work results from exchange between the two general disciplines; the calendar correlation problem is an obvious example. To cite this chapter: Yet another is Dennis Puleston’s (1977) work on the iconography of raised field agriculture. [1989]2018 In Studies in Ancient Mesoamerican Art and Architecture: Selected Works According to Puleston, the abundant representation of water lilies, fish, aquatic birds, and by Karl Andreas Taube, pp. 150–167. Precolumbia Mesoweb Press, San Francisco. caimans in Classic Maya art graphically depicts a distinct environmental niche—the artifi- Electronic version available: www.mesoweb.com/publications/Works cially created raised fields. A considerable body of data now exists on Maya raised fields, but little subsequent work has been published on the iconography of raised fields or even Classic Maya agriculture. In part, this may relate to Puleston’s failure to define the entire agricultural complex. -
Supplement Found This Adventure to Be Deadly but I Didn’T Find It That Way
The Camazotz Expedition This is a good introduction adventure with which to begin an archaeology campaign. Some adventures are written with information all over the place (a Keeper’s nightmare) so this is a compilation of information for easy reference. Also included is a description of the beginning of the campaign to get things started. The authors of the Mesoamerica supplement found this adventure to be deadly but I didn’t find it that way. I played the final battle about ten times and only once was the party wiped out. One of the players should take the part of Dr. Emilio or Emiliana Santana (represented here as a female). She (or he) receives a copy of the section on Donald Stillbridge for reference, as well as access to the source book on Mayan beliefs. Donald Stillbridge While conducting routine research in the Archeology library in Merida, you (Dr. Santana) found some crudely bound notes of a late-nineteenth century explorer named Donald Stillbridge. His passion was Mesoamerica, particularly Mayan areas. He is known within archaeological circles as a kind of renegade who derides intellectuals (“deluded bookworms” was his pet name for them) and went out on his own to see first hand what the Mayan people were about. While his methods were criticized at the time, his results rarely were. Among the Mayan of th eYcatan, he could travel freely for he spoke their language and was well versed in their culture and recent history. His one and only formal publication was an article on the contemporary Mayan people that appeared in several archeological journals in the English speaking world in 1885. -
Ah Itzaob, Kuyan Uinicoob Lay
UNIVERSIDAD NACIONAL AUTÓNOMA DE MÉXICO FACULTAD DE ESTUDIOS SUPERIORES ACATLÁN Ah itzaob, kuyan uinicoob lae. Cosmovisión de los itzáes del Petén en el siglo XVII Tesis que para obtener el título de Licenciada en Historia presenta María del Rocío Maza García de Alba Asesor: Roberto Martínez González Junio de 2012 AGRADECIMIENTOS Al CONACYT, por el apoyo recibido a través del proyecto “Universo y persona: una analogía etnohistórica purhépecha”. A Roberto Martínez González quien, como asesor de esta investigación, me brindó su sabia, generosa e inquisitiva guía. A mis maestros: Irma Curiel Rosas, Julio César Morán Álvarez, Federico Beals Nagel Bielicke y Erik Velásquez García, por su lectura y valiosos comentarios a esta tesis. A mis padres, Helia García de Alba Ochoterena y Jesús Maza Álvarez. DEDICATORIA A la memoria querida y siempre viva del maestro José García Gavito, por la luz que dio a mi camino por la historia, Ah itzaob, kuyan uinicoob lae. Cosmovisión de los itzáes del Petén en el siglo XVII IINTRODUCCIÓN…………………………………………...…………………………………………………...1 1. IDENTIDAD Y DESARROLLO HISTÓRICO DE LOS ITZÁES……………………….……….…11 Presencia en Yucatán 11 Discusiones historiográficas en torno a los itzáes 14 Primeros planteamientos 15 El origen sureño-El Viejo Imperio 16 Los putunes 17 El culto a Quetzalcóatl- Difusión del estilo maya yucateco 23 Los itzáes como difusores del culto a Quetzalcóat-Kukulcán 24 Reconsideración de los itzáes como un grupo nativo del Petén 27 Un linaje de oradores o sacerdotes 34 Etimología de la palabra itzá 38 Consideraciones -
Maya Collapse Cycles
COMMENTARY Maya collapse cycles Marilyn A. Masson1 lassic Period Maya society (A.D. ∼250–850) is almost as well C known for its collapse as for its tremendous accomplishments in hieroglyphic writing, monumental art, and architecture and an extensive, populous network of cities and towns that crossed the terrain of parts of four modern nations (Mexico, Guatemala, Belize, and Hon- duras). Indeed, interest in the political and demographic collapse of this civilization around the 9th century A.D. is inextricably linked to its earlier majesty, and ancient Maya culture has evoked romantic interest about lost cities in the jungle since the early 19th century explorations of Stephens and Catherwood (1). Even today, avid public and academic interest remains trained on this quintessential case study and the degree to which the lessons of the Maya apply to apocalyptic currents in our own world as we Fig. 1. Reconstruction drawing of the Temple of Kukulkan, Mayapan, the principal pyramid of the abut against the struggle of political will and largest capital city of the Postclassic Maya world. Postclassic Maya civilization coalesced in northern environmental impacts and constraints. Yucatan, Mexico after the collapse of Classic era Maya society. Illustration is by Luis Góngora (courtesy of Recent popular books written by David Carlos Peraza Lope, Instituto Nacional de Antropología e Historia Mayapan Project). Webster (2), Jared Diamond (3), Patricia McAnany and Norman Yoffee (4), and riod of 50–100 y, generally, from A.D. 800 ditions were the prime factor. The Classic Charles Mann (5) respond to the quest for to A.D. 900.