Time of the Plumed Serpent
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With the Protection of the Gods: an Interpretation of the Protector Figure in Classic Maya Iconography
University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2012 With The Protection Of The Gods: An Interpretation Of The Protector Figure In Classic Maya Iconography Tiffany M. Lindley University of Central Florida Part of the Anthropology Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Lindley, Tiffany M., "With The Protection Of The Gods: An Interpretation Of The Protector Figure In Classic Maya Iconography" (2012). Electronic Theses and Dissertations, 2004-2019. 2148. https://stars.library.ucf.edu/etd/2148 WITH THE PROTECTION OF THE GODS: AN INTERPRETATION OF THE PROTECTOR FIGURE IN CLASSIC MAYA ICONOGRAPHY by TIFFANY M. LINDLEY B.A. University of Alabama, 2009 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Anthropology in the College of Sciences at the University of Central Florida Orlando, Florida Spring Term 2012 © 2012 Tiffany M. Lindley ii ABSTRACT Iconography encapsulates the cultural knowledge of a civilization. The ancient Maya of Mesoamerica utilized iconography to express ideological beliefs, as well as political events and histories. An ideology heavily based on the presence of an Otherworld is visible in elaborate Maya iconography. Motifs and themes can be manipulated to convey different meanings based on context. -
Panthéon Maya
Liste des divinités et des démons de la mythologie des mayas. Les noms sont tirés du Popol Vuh des Mayas Quichés, des livres de Chilam Balam et de Diego de Landa ainsi que des divers codex. Divinité Dieu Déesse Démon Monstre Animal Humain AB KIN XOC Dieu de poésie. ACAN Dieu des boissons fermentées et de l'ivresse. ACANTUN Quatre démons associés à une couleur et à un point cardinal. Ils sont présents lors du nouvel an maya et lors des cérémonies de sculpture des statues. ACAT Dieu des tatouages. AH CHICUM EK Autre nom de Xamen Ek. AH CHUY KAKA Dieu de la guerre connu sous le nom du "destructeur de feu". AH CUN CAN Dieu de la guerre connu comme le "charmeur de serpents". AH KINCHIL Dieu solaire (voir Kinich Ahau). AHAU CHAMAHEZ Un des deux dieux de la médecine. AHMAKIQ Dieu de l'agriculture qui enferma le vent quand il menaçait de détruire les récoltes. AH MUNCEN CAB Dieu du miel et des abeilles sans dard; il est patron des apiculteurs. AH MUN Dieu du maïs et de la végétation. AH PEKU Dieu du Tonnerre. AH PUCH ou AH CIMI ou AH CIZIN Dieu de la Mort qui régnait sur le Metnal, le neuvième niveau de l'inframonde. AH RAXA LAC DMieu de lYa Terre.THOLOGICA.FR AH RAXA TZEL Dieu du ciel AH TABAI Dieu de la Chasse. AH UUC TICAB Dieu de la Terre. 1 AHAU CHAMAHEZ Dieu de la Médecine et de la Guérison. AHAU KIN voir Kinich Ahau. AHOACATI Dieu de la Fertilité AHTOLTECAT Dieu des orfèvres. -
On the Origin of the Different Mayan Calendars Thomas Chanier
On the origin of the different Mayan Calendars Thomas Chanier To cite this version: Thomas Chanier. On the origin of the different Mayan Calendars. 2014. hal-01018037v1 HAL Id: hal-01018037 https://hal.archives-ouvertes.fr/hal-01018037v1 Submitted on 3 Jul 2014 (v1), last revised 14 Jan 2015 (v3) HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. On the origin of the different Mayan Calendars T. Chanier∗1 1 Department of Physics, University of Namur, rue de Bruxelles 61, B-5000 Namur, Belgium The Maya were known for their astronomical proficiency. Whereas Mayan mathematics were based on a vigesimal system, they used a different base when dealing with long periods of time, the Long Count Calendar (LCC), composed of different Long Count Periods: the Tun of 360 days, the Katun of 7200 days and the Baktun of 144000 days. There were three other calendars used in addition to the LCC: a civil year Haab’ of 365 days, a religious year Tzolk’in of 260 days and a 3276- day cycle (combination of the 819-day Kawil cycle and 4 colors-directions). Based on astronomical arguments, we propose here an explanation of the origin of the LCC, the Tzolk’in and the 3276-day cycle. -
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. -
A 3585-Year Ring-Width Dating Chronology of Qilian Juniper from the Northeastern Qinghai-Tibetan Plateau
IAWA Journal, Vol. 30 (4), 2009: 379–394 A 3585-YEAR RING-WIDTH DATING CHRONOLOGY OF QILIAN JUNIPER FROM THE NORTHEASTERN QINGHAI-TIBETAN PLATEAU Xuemei Shao1 *, Shuzhi Wang2, Haifeng Zhu1, Yan Xu1, Eryuan Liang3, Zhi-Yong Yin4, Xinguo Xu5 and Yongming Xiao5 SUMMARY This article documents the development of a precisely dated and well- replicated long regional tree-ring width dating chronology for Qilian juniper (Juniperus przewalskii Kom.) from the northeastern Qinghai- Tibetan Plateau. It involves specimens from 22 archeological sites, 24 living tree sites, and 5 standing snags sites in the eastern and northeastern Qaidam Basin, northwestern China. The specimens were cross-dated suc- cessfully among different groups of samples and among different sites. Based on a total of 1438 series from 713 trees, the chronology covers 3585 years and is the longest chronology by far in China. Comparisons with chronologies of the same tree species about 200 km apart suggest that this chronology can serve for dating purposes in a region larger than the study area. This study demonstrates the great potential of Qilian juniper for dendrochronological research. Key words: Northeastern Qinghai-Tibetan Plateau; Qilian juniper; den- drochronology; cross-dating; 3585-year chronology; archeological wood. INTRODUCTION One of the aims of dendrochronology is to construct long-term chronologies covering hundreds to thousands of years. These chronologies have major applications to climatic interpretations, radiocarbon analysis, and dating of past events (Lara & Villalba 1993; Scuderi 1993; Hughes & Graumlich 1996; Stahle et al. 1998, 2007; Grudd et al. 2002; Helama et al. 2002; Naurzbaev et al. 2002; Friedrich et al. 2004; Bhattacharyya & Shah 2009; Fang et al. -
Arxiv:1601.03132V7 [Math.HO] 15 Nov 2018 [2]
Solution of the Mayan Calendar Enigma Thomas Chanier1∗ 1Independent researcher, 1025 12th avenue, Coralville, Iowa 52241, USA The Mayan calendar is proposed to derive from an arithmetical model of naked-eye astronomy. The Palenque and Copan lunar equations, used during the Maya Classic period (200 to 900 AD) are solution of the model and the results are expressed as a function of the Xultun numbers, four enigmatic Long Count numbers deciphered in the Maya ruins of Xultun, dating from the IX century AD, providing strong arguments in favor of the use of the model by the Maya. The different Mayan Calendar cycles can be derived from this model and the position of the Calendar Round at the mythical date of creation 13(0).0.0.0.0 4 Ahau 8 Cumku is calculated. This study shows the high proficiency of Mayan mathematics as applied to astronomy and timekeeping for divinatory purposes.a I. INTRODUCTION In the Calendar Round, a date is represented by αXβY with the religious month 1 ≤ α ≤ 13, X one of the 20 Mayan priests-astronomers were known for their astro- religious days, the civil day 0 ≤ β ≤ 19, and Y one of the nomical and mathematical proficiency, as demonstrated 18 civil months, 0 ≤ β ≤ 4 for the Uayeb. Fig. 1 shows a in the Dresden Codex, a XIV century AD bark-paper contemporary representation of the Calendar Round as book containing accurate astronomical almanacs aiming a set of three interlocking wheels: the Tzolk'in, formed to correlate ritual practices with astronomical observa- by a 13-month and a 20-day wheels and the Haab'. -
The Mayan Gods: an Explanation from the Structures of Thought
Journal of Historical Archaeology & Anthropological Sciences Review Article Open Access The Mayan gods: an explanation from the structures of thought Abstract Volume 3 Issue 1 - 2018 This article explains the existence of the Classic and Post-classic Mayan gods through Laura Ibarra García the cognitive structure through which the Maya perceived and interpreted their world. Universidad de Guadalajara, Mexico This structure is none other than that built by every member of the human species during its early ontogenesis to interact with the outer world: the structure of action. Correspondence: Laura Ibarra García, Centro Universitario When this scheme is applied to the world’s interpretation, the phenomena in it and de Ciencias Sociales, Mexico, Tel 523336404456, the world as a whole appears as manifestations of a force that lies behind or within Email [email protected] all of them and which are perceived similarly to human subjects. This scheme, which finds application in the Mayan worldview, helps to understand the personality and Received: August 30, 2017 | Published: February 09, 2018 character of figures such as the solar god, the rain god, the sky god, the jaguar god and the gods of Venus. The application of the cognitive schema as driving logic also helps to understand the Maya established relationships between some animals, such as the jaguar and the rattlesnake and the highest deities. The study is part of the pioneering work that seeks to integrate the study of cognition development throughout history to the understanding of the historical and cultural manifestations of our country, especially of the Pre-Hispanic cultures. -
Secondary Indian Culture and Heritage
Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture. -
Wayeb Notes No. 34
f No. 34, 2010 WAYEB NOTES ISSN 1379-8286 WHAT COULD HAPPEN IN 2012: A RE-ANALYSIS OF THE 13-BAK’TUN PROPHECY ON TORTUGUERO MONUMENT 6 Sven Gronemeyer and Barbara MacLeod Independent Scholars “…great floods have flown From simple sources; and great seas have dried, When miracles have by the greatest been denied. Oft expectation fails, and most oft there Where most it promises…” Helen in William Shakespeare’s “All’s Well That Ends Well”, Act II, Scene I Introduction The so-called “end of the world” – scheduled for the winter solstice of 2012 by cer- tain groups of people – is moving rapidly into public focus. The topic receives ever more publicity in the media; Hollywood has even jumped in with Roland Emmerich’s disaster film “2012”. There is a burgeoning fascination with this event in the litera- ture and on the internet – most of it arising outside the scientifically-based field of pre-Columbian studies, instead approaching the topic from an esoteric or New Age point of view. In 2006, Robert Sitler examined the esoteric side of the “2012 Phe- nomenon” and its (pseudo)-religious impact (Sitler 2006), so we will not put further attention on this aspect of the date. But since it is inevitable that our conclusions will find their way into the apocalyptic current, we hope they will not be excessively mis- construed. Apart from the influential prophecies for the K’atun 4 Ajaw in the Chilam Balam of Tizimín (MS pp. 19-20, Edmonson 1982: 168-171) and other sources, the main and most cited source for this “millennial current” (Sitler 2006: 33) in the popular percep- tion is the right panel of Tortuguero Monument 6 (Gronemeyer 2006: 157-161, pl. -
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. -
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Maya Calendars and Writing: 4 Tortuguero Monument 6 and 2012 Graham Atkinson October 2012 Background
Maya Calendars and Writing: 4 Tortuguero Monument 6 and 2012 Graham Atkinson October 2012 Background • Start date of the Maya long count: – 11 (or 13) August 3114 BC – 13.0.0.0.0 in inscriptions regarding the creation event – Treat as 0.0.0.0.0 if doing arithmetic with the long count • Next 13.0.0.0.0 is 21 (or 23) December 2012 • Is next Baktun ending 1.0.0.0.0 or 14.0.0.0.0? – i.e., Does the Baktun count go to 13 or roll over after 19, like the Katun and Tun. How did the nonsense start? • Impact of well-intentioned epigraphers: – Linda Schele – George Stuart “Mysterious” Maya – David Stuart “prediction” regarding 2012 – Error in first drawing of the monument • Uncertainty due to damage to the monument • Human and American penchant for catastrophism Tortuguero Monument 6 • Has a specific reference to the 13.0.0.0.0 Baktun ending on 4 Ahau 3 Kankin, as opposed to the 4 Ahau 8 Kumku creation date • 3 panels, left one missing, both remaining ones damaged, small right panel is the one of particular interest • Main panel has a regular sort of content about the king (Kinich Kan Bahlam), etc. • See Mark van Stone, 2012, for drawings and photographs of the panels Right hand panel • 4 columns by 5 rows • Damaged on the right hand side, so some key glyphs are largely missing • Parts in 3 different collections • Look at composite photograph • Distance number 3.8.3.9.2 • Leads to 13.0.0.0.0 • “It ends, the 13 th Baktun, 4 Ahau 3 Kankin” • See Mark van Stone for drawings and photographs of the panel End of the text • U to ma “it will happen” • Damaged glyph: – originally translated as “black” or “blackness” – Now thought to be i, a focus marker or i li “see” • “Descend (or appear)” or Adorn • Bolon Yok’te: A god who appeared at the creation event • Ta … “at …” or “in” • Compare with composite photograph Left hand panel • 4 columns by 5 rows, so 20 glyph blocks • Has not been found (to our knowledge) • What is its content (conjecture): – ISIG - occupying 4 blocks? – Tzolkin date – 1 block – Lunar series – 5 or 6 blocks – HAAB date – 1 block – Verb – Subject .