Similar Themes, Different Readings: a Comparative Visual Social Semiotic Analysis of Selected Paintings
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Codex Aubin: History in Reprint Arjun Sai Krishnan
Codex Aubin: History in Reprint Arjun Sai Krishnan I. Introduction The Codex Aubin, a post-conquest Nahuatl-language pictorial codex, is a valuable record of indigenous perspectives on historiography in the period immediately succeeding the Spanish conquest of the Valley of Mexico. A fascinating handwritten account of Mexica (Aztec) history and legend, it begins with a departure from Áztlan, the mythical homeland of the Mexica, and ending in the early seventeenth century with a depiction of indigenous life in early colonial Mexico. Clearly drawing from the Aztec cartographic and pictorial tradition, the codex contains primarily Nahuatl text transcribed in Roman script and printed on colonial octavo paper (Paxton & Cicero, 2017). The text represents a complex intersection of cultures, languages, and representational systems: an indigenous annal swathed in European conventions, unravelling the many competing traditions encompassed in the codex grants a unique window into the status of language and history in the nascent mestizo society of Mexico. A number of scholars have commented on the codex’s historiography (Rajagopalan, 2019), (Navarrete, 2000), most focusing on a subset of the original text’s narratorial and pictorial choices. An exploration of the tlacuilo’s intentions and audience becomes key; we see the creative re-telling of an ancient myth, illustrated with traditional imagery but written in Roman script and glossed in Spanish. What emerges is a clear picture of a cultural encounter; the Aubin codex is a demonstrative example of the post-Conquest European reformulation of indigenous conventions. This work will attempt to review some of the scholarship surrounding the Aubin codex, but most interestingly, we will also focus on the Princeton University manuscript copy of the codex. -
Maya Hieroglyphic Writing
MAYA HIEROGLYPHIC WRITING Workbook for a Short Course on Maya Hieroglyphic Writing Second Edition, 201 1 J. Kathryn Josserandt and Nicholas A. Hopkins Jaguar Tours 3007 Windy Hill Lane Tallahassee, 32308-4025 FL (850) 385-4344 [email protected] This material is based on work supported in partby Ihe NationalScience Foundation (NSF) under grants BNS-8305806 and BNS-8520749, administered by Ihe Institute for Cultural Ecology of Ihe Tropics (lCEr), and by Ihe National Endowment for Ihe Humanities (NEH), grants RT-20643-86 and RT-21090-89. Any findingsand conclusions or recommendationsexpressed in this publication do not necessarily reflect Ihe views of NSF, NEH, or ICEr. Workbook © Jaguar Tours 2011 CONTENTS Contents Credits and Sources for Figures iv Introductionand Acknowledgements v Bibliography vi Figure 1-1. Mesoamerican Languages x Figure 1-2. The Maya Area xi Figure 1-3. Chronology Chart for tbe Maya Area xii P ART The Classic Maya Maya Hieroglypbic Writing 1: and Figure 14. A FamilyTree of Mayan Languages 2 Mayan Languages 3 Chronology 3 Maya and Earlier Writing 4 Context and Content S Tbe Writing System 5 Figure 1-5. Logographic Signs 6 Figure 1-6. Phonetic Signs 6 Figure 1-7. Landa's "Alphabet" 6 Figure 1-8. A Maya Syllabary 8 Figure 1-9. Reading Order witbin tbe Glyph Block 10 Figure 1-10. Reading Order of Glypb Blocks 10 HieroglyphicTexts II Word Order II Figure 1-11. Examples of Classic Syntax 12 Figure 1-12. Unmarked and Marked Word Order 12 Figure 1-13. Backgrounding and Foregrounding 12-B Figure 1-14. -
The Hall of Mexico and Central America
The Hall of Mexico and Central America Teacher’s Guide See inside Panel 2 Introduction 3 Before Coming to the Museum 4 Mesoamericans in History 5-7 At the Museum 7 Related Museum Exhibitions 8 Back in the Classroom Insert A Learning Standards Bibliography and Websites Insert B Student Field Journal Hall Map Insert C Map of Mesoamerica Time Line Insert D Photocards of Objects Maya seated dignitary with removable headdress Introduction “ We saw so many cities The Hall of Mexico and Central America displays an outstanding collection of and villages built in the Precolumbian objects. The Museum’s collection includes monuments, figurines, pottery, ornaments, and musical instruments that span from around 1200 B.C. water and other great to the early 1500s A.D. Careful observation of each object provides clues about towns on the dry land, political and religious symbols, social and cultural traits, and artistic styles and that straight and characteristic of each cultural group. level causeway going WHERE IS MESOAMERICA? toward Mexico, we were Mesoamerica is a distinct cultural and geographic region that includes a major amazed…and some portion of Mexico, Guatemala, Belize, Honduras, and El Salvador. The geographic soldiers even asked borders of Mesoamerica are not located like those of the states and countries of today. The boundaries are defined by a set of cultural traits that were shared by whether the things that all the groups that lived there. The most important traits were: cultivation of corn; a we saw were not a sacred 260-day calendar; a calendar cycle of 52 years; pictorial manuscripts; pyramid dream." structures or sacred “pyramid-mountains;” the sacred ballgame with ball courts; ritual bloodletting; symbolic imagery associated with the power of the ruler; and Spanish conquistador Bernal Díaz temples, palaces, and houses built around plazas. -
The Old Fire God and His Symbolism at Teotihuacan*
Hasso von Winning The Old Fire God and his Symbolism at Teotihuacan* El dios más antiguo de Teotihuacán es representado antropomórficamente sólo en esculturas de piedra y unas cuantas figurillas de barro que muestran un anciano con un recipiente sobre la cabeza, destinado a quemar in- cienso. Sin embargo, diversas formas gráficas o signos ostentan los parafernales rituales relacionados con esta deidad paternalista del fuego. Tales signos, a menudo, se combinan con imágenes de los diferentes aspectos del dios de la lluvia, que predominan en el arte de Teotihua- cán. Con el surgimiento de deidades adicionales del fue- go durante la era postclásica tardía, las interrelaciones de Xiuhtecutli, el sucesor del viejo dios del fuego Hue- hueteotl, con deidades de la lluvia se evidencian icono- gráficamente en los manuscritos pictográficos y en las esculturas. Finalmente, se puede decir que, si bien en Teotihuacán la imaginería del culto al dios de la lluvia ensombreció el culto al dios del fuego, este último no se eclipsó del todo aunque el reconocimiento de su impor- tancia se vió disminuido en gran parte por la falta de com- prensión de su simbolismo. La identificación e interpre- A condensed version with fewer illustrations has been presented at a sym- posium at the XLIl International Congress of Americanistes, Paris, Septem- ber 1976. 1 am grateful for valuable comments by Drs. Thomas S. Barthel, George Kubier, and Hanns J. Prem. tación de los signos del culto al dios del fuego indujo a la revaluación de un signo compuesto - el grupo de los cuatro elementos - y a un intento de extractar una fór- mula mnemónica de oración de las características pecu- liares atribuidas a estos cuatro signos. -
Spring 2011 (.Pdf)
WORLDVIEW, IDEOLOGY, AND CERAMIC ICONOGRAPHY: A STUDY OF LATE TERMINAL FORMATIVE GRAYWARES FROM THE LOWER RÍO VERDE VALLEY OF OAXACA, MEXICO by JEFFREY S. BRZEZINSKI B.S. University of Florida, 2007 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 2011 © 2011 Jeffrey S. Brzezinski ii ABSTRACT This study investigates worldview and ideology during the late Terminal Formative period (A.D. 100 – 250) in the lower Río Verde Valley of Oaxaca, Mexico, through an analysis of iconography found on grayware ceramic serving vessels. The sample includes 457 vessels and sherds from 17 lower Verde sites obtained through excavations and surface collections between 1988 and 2009. Drawing upon theories of semiotics and style, this thesis identifies a suite of icons suggesting that ceramics were a medium for expressing regionally shared beliefs. Chatino potters carved common Formative period Mesoamerican themes into the walls of graywares, such as depictions of maize and climatic phenomena, which may have been part of a religious worldview rooted in the belief that humans and non-human deities shared a reciprocal relationship. People at Río Viejo, including elites, may have attempted to exploit this relationship, thought of as a ―sacred covenant‖ or agreement between humans and deities, to create a more centralized political entity during the late Terminal Formative Chacahua phase. By using iconographic graywares in socially and politically significant ritual activities such as feasting and caching events, elites imbued graywares with a powerful essence that would have facilitated the spread of the coded messages they carried. -
Mesoamerican Ballcourt
Mesoamerican ballgame The Mesoamerican ballgame or Ōllamaliztli Nahuatl pronunciation: [oːlːamaˈlistɬi] in Nahuatl was a sport with ritual associations played since 1,400 B.C.[1] by the pre-Columbian peoples of Ancient Mexico and Central America. The sport had different versions in different places during the millennia, and a newer more modern version of the game, ulama, is still played in a few places by the indigenous population.[2] The rules of Ōllamaliztli are not known, but judging from its descendant, ulama, they were probably similar to racquetball,[3] where the aim is to keep the ball in play. The stone ballcourt goals (see photo to right) are a late addition to the game. In the most widespread version of the game, the players struck the ball with their hips, although some versions allowed the use of forearms, rackets, bats, or handstones. The ball was made of solid rubber and weighed as much as 4 kg (9 lbs), and sizes differed greatly over time or according to the version played. The game had important ritual aspects, and major formal ballgames were held as ritual events, often featuring human sacrifice. The sport was also played casually for recreation by children and perhaps even women.[4] Pre-Columbian ballcourts have been found throughout Mesoamerica, as far south as Nicaragua, and possibly as far north as what is now the U.S. state of Arizona.[5] These ballcourts vary considerably in size, but all have long narrow alleys with side-walls against which the balls could bounce. Origins Map showing sites where early ballcourts, -
AUTHOR PORTRAITURE in the HOURS of CATHERINE of CLEVES by CAROLINE MARTELON B.A
DEVOTED CHRISTIAN, DOMINANT DUCHESS, DIMINISHED HISTORICAL RECOGNITION: AUTHOR PORTRAITURE IN THE HOURS OF CATHERINE OF CLEVES by CAROLINE MARTELON B.A. University of Colorado Boulder 2019 A thesis submitted to the Faculty of the Graduate School of the University of Colorado in partial fulfillment of the requirement for the degree of Master of Fine Arts Department of Art & Art History 2019 i This thesis entitled: Devoted Christian, Dominant Duchess, Diminished Historical Recognition: Author Portraiture in the Hours of Catherine of Cleves written by Caroline Martelon has been approved for the Department of Art and Art History Date Dr. Kirk Ambrose Dr. Diane Conlin Dr. Annette de Stecher The final copy of this thesis has been examined by the signatories, and we find that both the content and the form meet acceptable presentation standards of scholarly work in the above mentioned discipline. ii Martelon, Caroline (M. A. Department of Art History) Devoted Christian, Dominant Duchess, Diminished Historical Recognition: Author Portraiture in the Hours of Catherine of Cleves Thesis directed by Professor Kirk Ambrose ABSTRACT Owner portraits often appear in the illuminations or historiated initials of the popular late-medieval devotional, the book of hours. By the 13 th century, a text known as the book of hours had filled a much sought-after longing of the laity to mimic the practices of the clergy. Through the production of this new lay prayer book, the practice of monastic communities gathering at canonical hours to recite prayers could now be practiced individually by lay people. These prayer books were often commissioned for, and at times by, women. -
Aztec Art & Architecture
AZTEC ART By MANUEL AGUILAR-MORENO, Ph.D. PHOTOGRAPHY: FERNANDO GONZÁLEZ Y GONZÁLEZ AND MANUEL AGUILAR-MORENO, Ph.D. DRAWINGS: LLUVIA ARRAS, FONDA PORTALES, ANNELYS PÉREZ AND RICHARD PERRY. TABLE OF CONTENTS INTRODUCTION THE AZTEC ARTISTS AND CRAFTSMEN Tolteca MONUMENTAL STONE SCULPTURE Ocelotl-Cuahxicalli Cuauhtli-Cuauhxicalli Dedication Stone Stone of the Warriors Bench Relief Teocalli of the Sacred War (Temple Stone) The Sun Stone The Stones of Tizoc and Motecuhzoma I Portrait of Motecuhzoma II Spiral Snail Shell (Caracol) Tlaltecuhtli (Earth God) Tlaltecuhtli del Metro (Earth God) Coatlicue Coatlicue of Coxcatlan Cihuacoatl Xiuhtecuhtli-Huitzilopochtli Coyolxauhqui Relief Head of Coyolxauhqui Xochipilli (God of Flowers) Feathered Serpent Xiuhcoatl (Fire Serpent Head) The Early Chacmool in the Tlaloc Shrine Tlaloc-Chacmool Chicomecoatl Huehueteotl Cihuateotl (Deified Woman) Altar of the Planet Venus Altar of Itzpaopalotl (Obsidian Butterfly) Ahuitzotl Box Tepetlacalli (Stone Box) with Figure Drawing Blood and Zacatapayolli Stone Box of Motecuhzoma II Head of an Eagle Warrior Jaguar Warrior Atlantean Warriors Feathered Coyote The Acolman Cross (Colonial Period, 1550) TERRACOTTA SCULPTURE Eagle Warrior Mictlantecuhtli Xipec Totec CERAMICS Vessel with a Mask of Tlaloc Funerary Urn with Image of God Tezcatlipoca Flutes WOOD ART Huehuetl (Vertical Drum) of Malinalco Teponaztli (Horizontal Drum) of Feline Teponaztli (Horizontal Drum) With Effigy of a Warrior Tlaloc FEATHER WORK The Headdress of Motecuhzoma II Feathered Fan Ahuitzotl Shield Chalice Cover Christ the Savior LAPIDARY ARTS Turquoise Mask Double-Headed Serpent Pectoral Sacrificial Knife Knife with an Image of a Face GOLD WORK FIGURES BIBLIOGRAPHY INTRODUCTION A main function of Aztec Art was to express religious and mythical concepts to legitimize the power of the State. -
Speech-Breath: Mapping the Multisensory Experience in Pecos River Style Pictography
ARTICLE Speech-Breath: Mapping the Multisensory Experience in Pecos River Style Pictography Carolyn E. Boyd and Ashley Busby Archaic period hunter-gatherers of the Lower Pecos Canyonlands of southwest Texas and Coahuila, Mexico, created complex rock art murals containing elaborately painted anthropomorphic and zoomorphic figures. These figures are frequently por- trayed with dots or lines emanating out of or into their open mouths. In this article, we discuss patterns in shape, color, and arrangement of this pictographic element and propose that artists used this graphic device to denote speech, breath, and the soul. They communicated meaning through the image-making process, alternating brushstroke direction to indicate inhalation versus exhalation or using different paint application techniques to reflect measured versus forceful speech. The choices made by artists in the production of the imagery reflect their cosmology and the framework of ideas and beliefs through which they interpreted and interacted with the world. Bridging the iconographic data with ethnohistoric and ethnographic texts from Mesoamerica, we suggest that speech and breath expressed in the rock art of the Lower Pecos was tied to concepts of the soul, creation, and human origins. Keywords: rock art, pictographs, speech-breath, soul, hunter-gatherers Los cazadores-recolectores del período arcaico de la región del Bajo Pecos en el suroeste de Texas y Coahuila, México, crearon complejos murales de arte rupestre que contienen figuras antropomorfas y zoomorfas elaboradamente pintadas. Muchas de estas figuras están representadas con puntos o líneas que salen o entran en sus bocas. En este artículo, discutimos patrones sobre forma, color y estructura de este elemento pictográfico y proponemos que los artistas usaran este mecanismo gráfico para denotar el habla, la respiración y el alma. -
The Hall of Mexico and Central America
The Hall of Mexico and Central America Teacher’s Guide See inside Panel 2 Introduction 3 Before Coming to the Museum 4 Mesoamericans in History 5-7 At the Museum 7 Related Museum Exhibitions 8 Back in the Classroom Insert A Learning Standards Bibliography and Websites Insert B Student Field Journal Hall Map Insert C Map of Mesoamerica Time Line Insert D Photocards of Objects Maya seated dignitary with removable headdress Introduction “ We saw so many cities The Hall of Mexico and Central America displays an outstanding collection of and villages built in the Precolumbian objects. The Museum’s collection includes monuments, figurines, pottery, ornaments, and musical instruments that span from around 1200 B.C. water and other great to the early 1500s A.D. Careful observation of each object provides clues about towns on the dry land, political and religious symbols, social and cultural traits, and artistic styles and that straight and characteristic of each cultural group. level causeway going WHERE IS MESOAMERICA? toward Mexico, we were Mesoamerica is a distinct cultural and geographic region that includes a major amazed…and some portion of Mexico, Guatemala, Belize, Honduras, and El Salvador. The geographic soldiers even asked borders of Mesoamerica are not located like those of the states and countries of today. The boundaries are defined by a set of cultural traits that were shared by whether the things that all the groups that lived there. The most important traits were: cultivation of corn; a we saw were not a sacred 260-day calendar; a calendar cycle of 52 years; pictorial manuscripts; pyramid dream." structures or sacred “pyramid-mountains;” the sacred ballgame with ball courts; ritual bloodletting; symbolic imagery associated with the power of the ruler; and Spanish conquistador Bernal Díaz temples, palaces, and houses built around plazas. -
Mesoamerican Literacies: Indigenous Writing Systems and Contemporary Possibilities
Mesoamerican Literacies: Indigenous Writing Systems and Contemporary Possibilities Robert T. Jiménez Vanderbilt University, Nashville, TN, USA Patrick H. Smith University of Texas at Brownsville, USA A B S T R A C T This article presents the argument that consideration of non-European and nonalphabetic writing makes possible new understandings of literacy and, in addition, contemporary literacy forms and practices can be fully understood only by expanding our historical perspective. The field of literacy research remains largely unaware of the multimodal literacies developed and employed by Mesoamerican indigenous peoples. Instead, contemporary understandings of written language are built upon an ideological foundation that privileges writing traditions first developed in Africa and Asia. Responding to theorists’ calls for literacy researchers to integrate historical understandings with their research designs, the authors examine the relevant primary and secondary sources on Mesoamerican literacies as represented in indigenous and colonial documents. In this historical inquiry, the authors first present applicable theoretical and methodological considerations for connecting past and contemporary literacies. They then identify the ideological and philosophical bases of the Mesoamerican literacy systems and discuss what is known about how they functioned, before attempting to reconstruct some pre-Columbian literacy practices. Finally, they examine selected contemporary Mexican uses of written language as examples of continuity with past practices. The authors’ interpretation of this body of work is grounded in their disciplinary backgrounds, knowledge of the literature, and theoretical orientations, leading to an informed and evidence-based perspective. We are heirs to a body of thinking, a set of move toward a deeper understanding of literacy in gen- legacies about literacy and its imputedly vast eral. -
Jenks Hehmeyer ANTH 281 Professor Foias Animal Coessence in the Seeds of Divinity: Naturalism, the Gods, and the Souls Introduct
Jenks Hehmeyer ANTH 281 Professor Foias Animal Coessence in The Seeds of Divinity: Naturalism, the Gods, and the Souls Introduction In this essay, I provide my analysis of three pieces from the upcoming The Seeds of Divinity exhibit at the Williams College Museum of Art (WCMA). The exhibit includes objects from five Precolumbian Mesoamerican civilizations: the Aztec, Maya, Teotihuacan, Zapotec, and West Mexico/Nayarit. One of the pieces covered by this paper, WAM 1966.52, is of Aztec origin. The Aztec empire was founded by the Mexica people of central Mexico in 1428, and lasted less than a century, with the Spanish conquest marking its end in 1521 (Conrad and Demarest 1984). During this short time, the Aztec developed great military strength, a massive central urban center at the capital Tenochtitlan, and a complex set of religious practices that often involved human sacrifice. The Aztec pantheon of gods features many well-known deities, including the feathered serpent Quetzalcoatl, the rain god Tlaloc, and the Mexica patron god Huitzilopochtli. Worship of these gods often involved the creation of localized embodiments, or teixiptlahuan, in which a human being or an inanimate object took on the appearance of a god, and in doing so, could temporarily become that god. Human teixiptlahuan were often sacrificed themselves, while inanimate teixiptlahuan were often worshiped with sacrifices of humans or animals, and by other rituals (Bassett 2015). Hehmeyer 2 The other two pieces—WAM 1985.100 and 1929.77—are Zapotec effigy urns. The Zapotec civilization lasted from approximately 700 B.C. to the time of the Spanish conquest.