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Los Textiles Mayas Contemporáneos De Yucatán (México) En El Espejo De La Iconografía Precolombina

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Los Textiles Mayas Contemporáneos De Yucatán (México) En El Espejo De La Iconografía Precolombina University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Congreso internacional sobre iconografía precolombina, Barcelona 2019. Actas. Zea E-Books 7-20-2020 Los textiles mayas contemporáneos de Yucatán (México) en el espejo de la iconografía precolombina Danielle Dupiech Cavaleri Follow this and additional works at: https://digitalcommons.unl.edu/actas2019 Part of the American Material Culture Commons, Indigenous Studies Commons, Museum Studies Commons, Other History of Art, Architecture, and Archaeology Commons, and the Other Languages, Societies, and Cultures Commons This Article is brought to you for free and open access by the Zea E-Books at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Congreso internacional sobre iconografía precolombina, Barcelona 2019. Actas. by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Los textiles mayas contemporáneos de Yucatán (México) en el espejo de la iconografía precolombina Danielle Dupiech Cavaleri Doctora en antropología social de la E.H.E.S.S. (Paris, Francia) Resumen La investigación llevada con unas veinte bordadoras de 50 a z 105 años de edad en los pueblos de Maní, Xaya, Xócen y Xohua- yan ha permitido rescatar la información contenida en los de- Pocos estudios han profundizado sobre el contenido cul- chados tural de los textiles mayas de Yucatán. Esta falta de inte- Los datos recopilados que fueron analizados, comparándo- rés tiene que ver con la historia de la Península. Cuando los con queelementos las mujeres encontrados conservan en lospreciosamente. informes publicados so- llegaron los españoles descubrieron que crecía un algo- en la cerámica prehispánica; con los motivos de los atavíos de dón de alta calidad y empezaron a explotarlo. Obligaron bre excavaciones arqueológicas; con la iconografía presente - las estatuas de barro y las pinturas murales; con los pictogra- cadas por telas lisas como parte del tributo que los indí- maslos personajes encontrados que en aparecen los códices en Mayas;las estelas, con los bajosmitos relieves,y leyen- genasa las tejedoras debían pagar mayas a alos sustituir encomenderos, el tejido de a cambiosus telas de bro su das evocados en los textos de la literatura tal como a los mitos protección y de su acción civilizadora (de la Garza, 1983: Tomo I, 97). A partir de la segunda mitad del siglo XVI, atestan de la continuidad de la cosmogonía maya vinculada a los indígenas nobles que usaban ropas ricamente broca- travésy leyendas de los contemporáneos textiles. y por fin, con el análisis semántico, Palabra clave: bordado, símbolo, simbología, cosmogonía 2010: 51). Quizá por estas razones la información rela- tivadas, alos la dejarondescripción para de adoptar los textiles la moda mayas europea de la (Quezada,Península Abstract en las crónicas fue muy escasa. Contemporary Mayan textiles of Yucatán in the mirror of - prehispanic iconography. Research results from about twenty - embroiderers ranging in age from 50-105 years old in the vil- dustrialesMe fije podrían por casualidad tener un que sentido los textiles y tome lacontemporá decisión de lages of Mani, Xaya, Xocen and Xohuayan has allowed the safe- investigarlos.neos bordados Del por año las 2009mujeres al año yucatecas 2014, observesobre telas los inri- guarding of information in samplers (dechados) these women - carefully guarded and cherished. tro bordadoras de 50 a 105 años en los pueblos de Maní, The collected data was analyzed and compared with archae- Xáya,tuales Xocén y las fiestas y Xohuayan patronales (mapa1) y entreviste que tenían a veinte plasmada y cua la ological excavation reports; the iconography present in prehis- panic ceramics; the motifs present in the clothing of characters memoria de sus motivos en sus dechados. in stelae, bas-reliefs, clay statuettes and frescoes, pictograms Un dechado (Foto 1) es un trozo de tela industrial from the Mayas codices, elements in the myths and legends blanco, de tamaño variable (no mas de 80 centímetros de - largo y 40 centímetros de ancho) sobre el que han sido ysis lays witness to the continuity of textiles as a part of Ma- of the great Mayan literary texts, and finally a semantic anal yan cosmogony. los hipiles, manteles, servilletas, sudarios o estolas. Por guardados los motivos que las mujeres reproducen en Keywords: embroidery, symbol, symbolism, cosmogony lo general, los motivos son de pequeñas dimensiones, Publicado en Congreso internacional sobre iconografía precolombina, Barcelona 2019. Actas, Victòria Solanilla Demestre, editora (Lincoln, Nebraska: Zea Books, 2020). https://doi.org/10.32873/unl.dc.zea.1247 89 90 CONGRESO INTERNACIONAL SOBRE ICONOGRAFIA PRECOLOMBINA, BARCELONA 2019. ACTAS. Mapa 1: Península de Yucatán (México). de apenas unos centímetros cuadrados. Están borda- por los ídolos que dos sobre pequeños trozos de tela de algodón o de ca- allí halló de las diosas de aquella tierra como Aixchel, Ix- - chelbeliax,Mujeres a laIxbunic, isla donde Ixbunieta, desembarcó y que estaban « vestidas de la cintura abajo y cubiertos los pechos como usan las indias». másñamazo grande que depueden algodón llevar para uno no o extraviarlos. varios dibujos. Las Las borda mu- Los Mayas de Yucatán ofrecen todavía textiles bordados jeres juntan estos pedazos para coserlos en un soporte que llaman k’ex a sus vírgenes, estolas a las cruces, suda- el pasado, a los dechados se les otorgaba una gran im- rios a los cristos, manteles a los altares, servilletas cere- portanciadoras amplifican pero ahora los motivos no le interesan cuando losa nadie reproducen. pues estos En moniales para envolver o presentar las ofrendas durante motivos ya no se utilizan. Algunas bordadoras dicen que el hanal pixan o algunos rituales agrícolas y para envol- “cuando no tienen herencia sus dechados, se queman… no ver velas durante las procesiones (foto 2). K’ex se pueden transformar en trapo porque nadie lo puede pi- intercambio/permutación/cambio. K’ex - sar”. ¿Por qué? ¡ “Porque lleva el k’in’am de la persona!”. bién algo que se debe de hacer. Durante el Hanal significapixan se Este universo simbólico pertenece a la cosmogonía de los ponen manteles con motivos y colores especiales significa sobre tam los altares en las casas y se depositan tortillas sobre ser- villetas. Hanal pixan (literalmente comida para los espíri- librosmayas vendidos de Yucatán en plasmadolas tiendas en donde los textiles. compran Las sus jóvenes hilos. bordadoras prefieren los dibujos de flores copiados en casas el 30 y 31 de octubre para acoger a los pixanes que Uso de los textiles en los rituales. regresantus) marca cada la temporada año para visitar de los díasa los que vivos se yfestejan permanecen en las todo el mes de noviembre. Estos días coinciden con los Si bien existía la costumbre de vestir a los santos en Es- días del calendario maya de la cosecha del maíz nuevo paña, Diego de Landa en la Relación de las Cosas de Yuca- y se hace una ofrenda de elote al altar. Existe también la tán - costumbre de cambiar los manteles blancos en los cuales dez que llegaba de Cuba, bautizó con el nombre de Isla guardan los huesos de sus difuntos en los cementerios. (2003: 89) refiere que, en 1517, Francisco Hernán DANIELLE DUPIECH CAVALERI • LOS TEXTILES MAYAS CONTEMPORÁNEOS DE YUCATÁN 91 Foto 1: Dechados de Perfecta Socorro Be Cab (Maní) y Carlota Dzul (Xaya), Yucatán, México. © D. Dupiech Cavaleri. La información encontrada en el contexto arqueoló- rituales contemporáneos. Su presencia durante los ritua- gico atestigua el papel importante de los textiles. Se men- les es poco relevante en el códice de Dresde, pero se ma- cenote de Chichén Itzá (Mahler Lothrop, 1992: 75). Si La interpretación de los glifos que acompañan los bienciona la textiles mayoría asociados de los textiles con cuchillos encontrados sacrificiales en este en ce el- pictogramasnifiesta en el delcódice Códice Trocortesiano de Dresde, o realizada códice de por Madrid. Linda - Schele y Nikolai Gruber (1997) para estudiar los calen- das, los arqueólogos también exhumaron trozos de tela darios mayas, contribuyó a que entendiera el papel que note provenían de las ropas de las personas sacrifica- - mentos de textiles descubiertos durante las excavacio- ciones de textiles relacionados con ofrendas en el Códice nesgruesa, de la cuya Cueva técnica de Barton parece Creek asemejarse en Belice a ( laMexicon de los: fragJune Dresdejuegan losaparecen textiles solo en algunosen dos ocasiones: augurios. Lasde manera representa muy - clara en la lámina 2 y en forma más sutil en la lámina 22b dos para envolver paquetes de ofrendas que contenían (foto 3) La lámina 2 se compone de 4 pictogramas: a, b, almendras,2004, Vol. XXVI, semillas 52). de Estos chile, últimos de cacao, habían copal, sido nance/ utilizachi c y d. En cada pictograma aparece el textil. En el picto- y más particularmente mazorcas de maíz. Todas estas grama b se nota la presencia del Dios de la muerte sos- plantas envueltas en textiles se situaban en un contexto teniendo con una mano un marco donde va tendida una de ofrendas dedicadas a una divinidad de la tierra y se - interpretan como un pago simbólico después de una co- hebrada sostenida con la otra mano. En el pictograma 2 secha, en el que el textil formaba parte integrante de la ctela lisa de color blanco, la que perfora con una aguja en ofrenda (Mexicon, June 2004: Vol. XXVI, 54). al Dios del Maíz que sostiene un hilo con una mano y El análisis de Los códices mayas (1985) ofrece cla- , observamos a dos personajes. El primer representa- ves para entender el papel del textil en las ceremonias y con la otra una aguja. A la derecha se aprecia una divi nidad que Schele y Gruber identificaron como Itzamna 92 CONGRESO INTERNACIONAL SOBRE ICONOGRAFIA PRECOLOMBINA, BARCELONA 2019. ACTAS. Foto 2: textiles a las vírgenes y a las cruces, manteles de colores especiales sobre los altares y servilletas ceremoniales para depositar ofrendas de tortillas © D.
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