MAYA MYTHOLOGY Grade Level Curriculum Area Overview
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Ancient Maya Afterlife Iconography: Traveling Between Worlds
University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2006 Ancient Maya Afterlife Iconography: Traveling Between Worlds Mosley Dianna Wilson 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 Wilson, Mosley Dianna, "Ancient Maya Afterlife Iconography: Traveling Between Worlds" (2006). Electronic Theses and Dissertations, 2004-2019. 853. https://stars.library.ucf.edu/etd/853 ANCIENT MAYA AFTERLIFE ICONOGRAPHY: TRAVELING BETWEEN WORLDS by DIANNA WILSON MOSLEY B.A. University of Central Florida, 2000 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Liberal Studies in the College of Graduate Studies at the University of Central Florida Orlando, Florida Summer Term 2006 i ABSTRACT The ancient Maya afterlife is a rich and voluminous topic. Unfortunately, much of the material currently utilized for interpretations about the ancient Maya comes from publications written after contact by the Spanish or from artifacts with no context, likely looted items. Both sources of information can be problematic and can skew interpretations. Cosmological tales documented after the Spanish invasion show evidence of the religious conversion that was underway. Noncontextual artifacts are often altered in order to make them more marketable. An example of an iconographic theme that is incorporated into the surviving media of the ancient Maya, but that is not mentioned in ethnographically-recorded myths or represented in the iconography from most noncontextual objects, are the “travelers”: a group of gods, humans, and animals who occupy a unique niche in the ancient Maya cosmology. -
The Political Economy of Linguistic and Social Exchange Among The
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 Mayas, Markets, and Multilingualism: The Political Economy of Linguistic and Social Exchange in Cobá, Quintana Roo, Mexico Stephanie Joann Litka Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES MAYAS, MARKETS, AND MULTILINGUALISM: THE POLITICAL ECONOMY OF LINGUISTIC AND SOCIAL EXCHANGE IN COBÁ, QUINTANA ROO, MEXICO By STEPHANIE JOANN LITKA A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy Copyright 2012 Stephanie JoAnn Litka All Rights Reserved Degree Awarded: Spring Semester, 2012 Stephanie JoAnn Litka defended this dissertation on October 28, 2011 . The members of the supervisory committee were: Michael Uzendoski Professor Directing Dissertation Robinson Herrera University Representative Joseph Hellweg Committee Member Mary Pohl Committee Member Gretchen Sunderman Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the [thesis/treatise/dissertation] has been approved in accordance with university requirements. ii For the people of Cobá, Mexico Who opened their homes, jobs, and hearts to me iii ACKNOWLEDGEMENTS My fieldwork in Cobá was generously funded by the National Science Foundation, the Florida State University Center for Creative Research, and the Tinker Field Grant. I extend heartfelt gratitude to each organization for their support. In Mexico, I thank first and foremost the people of Cobá who welcomed me into their community over twelve years ago. I consider this town my second home and cherish the life-long friendships that have developed during this time. -
The Myths of Mexico and Peru
THE MYTHS OF MEXICO AND PERU by Lewis Spence (1913) This material has been reconstructed from various unverified sources of very poor quality and reproduction by Campbell M Gold CMG Archives http://campbellmgold.com --()-- 1 Contents Contents .................................................................................................................................................. 2 Illustrations .............................................................................................................................................. 3 Map of the Valley of Mexico ................................................................................................................ 3 Ethnographic Map of Mexico ............................................................................................................... 4 Detail of Ethnographic Map of Mexico ................................................................................................. 5 Empire of the Incas .............................................................................................................................. 6 Preface .................................................................................................................................................... 7 Chapter 1 - The Civilisation of Mexico .................................................................................................... 9 Chapter 2 - Mexican Mythology ........................................................................................................... -
BIOGRAPHY: J.C. Is the New York Times Best-Selling Author of Books for Children and Young Adults. Her Books Have Appeared On
BIOGRAPHY: J.C. is the New York Times best-selling author of books for children and young adults. Her books have appeared on national lists, including the American Booksellers Association New Voices, Barnes and Noble’s Best Young Reader Books, as well as Amazon’s Best Books of the Month. She has earned multiple awards and recognitions, including the New Mexico Book Award, the Zia Book Award, and most recently the 2021 New Mexico Land of Enchantment Readers’ Choice Award. She currently resides in the Land of Enchantment with her family, three spoiled dogs, and a lifetime collection of books. But she keeps part of her heart in Southern California, where she was born and raised. When she isn’t writing she is haunting bookstores and searching for magic in all corners of the world. Look out for her debut Young Adult novel, Flirting with Fate in April of 2022! Her work is represented by Holly Root at Root Literary. WEBSITE: www.jccervantes.com SOCIAL MEDIA: Twitter: @jencerv Instagram: @authorjcervantes BOOKS: TORTILLA SUN When twelve-year-old Izzy spends the summer in her Nana’s remote New Mexico village, she discovers long-buried secrets that come alive in an enchanted landscape of majestic mountains, whispering winds, and tortilla suns. Infused with the flavor of the southwest and sprinkled with just a pinch of magic, readers are sure to find this heartfelt story as rich and satisfying as Nana’s homemade enchiladas. BOOKS (continued): THE STORM RUNNER A contemporary adventure based on Maya mythology from Rick Riordan Presents! Zane Obispo spends every day exploring the sleeping volcano in his backyard. -
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. -
Water Lily and Cosmic Serpent: Equivalent Conduits of the Maya Spirit Realm
Journal of Ethnobiology 32(1): 74–107 Spring/Summer 2012 WATER LILY AND COSMIC SERPENT: EQUIVALENT CONDUITS OF THE MAYA SPIRIT REALM J. Andrew McDonald and Brian Stross This study examines the roles of the serpent and water lily in Maya epigraphy and iconography and, from an ethnobotanical perspective, interprets these elements in Classic and post-Classic Maya images and glyphs in ways that challenge conventional wisdom. We introduce a new and testable explanation for the evident Maya perception of a close symbolic relationship between the feathered serpent and the water lily (Nymphaea ampla DC.), whereby we identify the plant’s serpentoid peduncle with ophidian images and the plant’s large-petalose (plumose) flowers with avian symbols. Physical and symbolic similarities between the Water Lily Serpent, the Water Lily Monster, the Quadripartite God, a rain/lightning deity referred to as Chahk, and the Vision Serpent are assessed with the suggestion that these entities share a closer relationship than previously suspected based in large part on their shared and overlooked water lily attributes. Our novel interpretations are presented in light of recurrent suggestions that Nymphaea ampla was employed as a psychotropic medium in religious and dynastic rituals. Key words: Nymphaea ampla, water lily serpent, feathered serpent, vision serpent, entheogen En este estudio se investiga el papel y las funciones simbo´licas de la serpiente y el lirio acua´tico (Nymphaea ampla DC.) en la epigrafı´a e iconografı´a de los Mayas pre-colombinos. Adema´s se interpretan estos elementos simbo´licos en los glifos e ima´genesdelosperiodoscla´sico y poscla´sico desde una perspectiva etnobota´nica que cuestiona su interpretacio´n convencional. -
Mayan Gods and Key Places Key Vocabulary Definition Itzamna the Most Important Maya God Was Itzamna
Knowledge Organiser – The Mayan civilisation and religion Mayan gods and key places Key Vocabulary Definition Itzamna The most important Maya god was Itzamna. Itzamna was the god of fire who created the Earth. He was ruler of heaven as well as day Ahaw or Ahau The main ruler of a Maya city-state and night. Kukulkan Kukulkan was a powerful snake god whose name means "feathered Glyphs The Mayan way of writing serpent". He was the primary god of the Itza people in the latter part of the Maya civilization. Popol Vuh A book or codex that described Maya Bolon Tzacab Also known by the name Huracan (similar to our word for hurricane), religion or mythology Bolon Tzacab was the god of storms, wind, and fire. Maya mythology Tzolk’in The Maya religious calendar used to said that he caused a great flood to come when the Maya angered track religious days and ceremonies. It the gods. had 260 days. Chaac Chaac was the god of rain and lightning. He had a lighting axe that Bloodletting The ritualized self-cutting or piercing he used to strike the clouds and produce rain and storms. of an individual's body in attempt to Chichen Itza The most powerful city-state during the start of the Post-classic communicate with the gods. period, Chichen Itza is a very popular tourist attraction today. Temple of the Situated in the Mayan city of Palenque, in the midst of a tropical Temple The Mayan place of worship Inscriptions jungle. Hidden in the pyramid was the funeral chamber of King Pakal, Sarcophagus A stone coffin Mayans were buried in who ruled for 68 years. -
Redalyc.Fighting the Gods: the Popol Vuh (Or Why the Conquest Of
Revista de Humanidades: Tecnológico de Monterrey ISSN: 1405-4167 [email protected] Instituto Tecnológico y de Estudios Superiores de Monterrey México Fredrick, Sharonah Fighting the gods: the Popol Vuh (or why the Conquest of México could not repeat itself whit the Maya) Revista de Humanidades: Tecnológico de Monterrey, núm. 14, 2003, pp. 207-226 Instituto Tecnológico y de Estudios Superiores de Monterrey Monterrey, México Available in: http://www.redalyc.org/articulo.oa?id=38401408 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative Fighting the gods: the Popol Vuh (or why the Conquest of México could not repeat itself with the Maya) Sharonah Fredrick Columbia Commonwealth University y Galilee College, Israel The Maya, 6,000,000 strong, have maintained traditions which played an important part in forming the mentality of resistance: henee, there is a long history of Maya colonial rebellion, in marked contrast to the overall panorama of Aztec submission. The philosophical roots of the Maya attitude appear through an analysis of the sacred text Popul Vuh, texts of coded Zuyua riddles of a ritualistic and pre-Co- lombian nature, and légends of the Maya Xtabay mythological witch. The Maya légends influence on légends of colonial resistance is evi- dent among the Guetarre Indians of Costa Rica. The marked diver- gence of Maya and Aztec altitudes is apparent even in plays of the 16th century; it's a history of mentalities that viewed the universe dif- ferently. -
The Popol Vuh 8
POPUL VUH “The Book of the People” Translated into English by Delia Goetz and Sylvanus Griswold Morley from Adrián Recino’s translation from Quiché into Spanish Plantin Press, Los Angeles [1954, copyright not registered or renewed] Offered by VenerabilisOpus.org Dedicated to preserving the rich cultural and spiritual heritage of humanity. Page 1 of 196 CONTENTS Page INTRODUCTION 1. The Chronicles of the Indians 3 2. The Manuscript of Chichicastenango 7 3. The Author of the Popol Vuh 8 4. The Writings of Father Ximénez 9 5. The Translations of the Popol Vuh 16 A PRONOUNCING DICTIONARY 21 THE BOOK OF THE PEOPLE: POPOL VUH Preamble 34 Part I 38 Part II 64 Part III 126 Part IV 149 APPENDIX [a] A Note by Sylvanus Griswold Morley 191 [b] A Note by Adrián Recinos 192 [c] Paper Concerning the Origin of the Lords 195 Page 2 of 196 INTRODUCTION 1. The Chronicles of the Indians When the conquest of Mexico by the Spaniards was completed, Hernán Cortés, who had heard of the existence of rich lands inhabited by a number of tribes in Guatemala, decided to send Pedro de Alvarado, the most fearless of his captains, to subdue them. In the sixteenth century, the territory immediately to the south of Mexico, which is now the Republic of Guatemala, was inhabited by various independent nations which were descended from the ancient Maya, founders of the remarkable civilization whose remains are to be found throughout northern Guatemala and western Honduras, in Chiapas, and in Yucatán, Mexico. Of the nations located in the interior of Guatemala, the most important and numerous, without doubt, were the kingdoms of the Quiché and of the Cakchiquel, rival nations which had often made war upon each other for territorial, political, and economic reasons, and which continually disputed with each other for supremacy. -
Maya Studies
Worcester Polytechnic Institute Humanities and Arts Department Maya Studies A Major Qualifying Project Submitted in partial fulfillment of the requirements for Degree of Bachelors of Science in Hispanic Studies Rachel McManus Professor Ingrid E. Matos-Nin Ph.D., advisor April 2010 Abstract Maya Studies sought provide a worthwhile and detailed introduction to the Maya culture –past and present, through a unique format in order to inspire readers to continue the research and expand a personal knowledge base about the diverse people. Contents Abstract ......................................................................................................................................................... 2 Maya Studies: A Burning Ember .................................................................................................................... 4 Works Cited ................................................................................................ Error! Bookmark not defined. Maya Mythology: Spiritualism In The Jungle ................................................................................................ 6 A Natural Monster ................................................................................................................................ 6 The Maya Bible ...................................................................................................................................... 7 Works Cited .............................................................................................................................................. -
Full Glossary
GLOSSARY 13.0.0.0.0 4 Ajau 8 Kumk’u – The creation date of the Maya Long Count calendar, corresponding to 11 August 3114 BCE in the Gregorian calendar. 13.0.0.0.0 4 Ajaw 3 Kank’in – The end date of the Maya Long Count calendar, corresponding to 21 Decem- ber, 2012 in the Gregorian calendar. 4th Maya Era/4th Creation – Within the Maya world view, or cosmology, we are now living in the 4th era of creation. Some scholars believe that the 4th era will end in 2012 and that a 5th era will begin with a new cycle of the Maya Long Count calendar on December 22, 2012. Ajaw/Ahaw/Ajaw/Ahau – One of the twenty days in the Maya sacred calendar. This word means “lord” in several Mayan languages. For the K’iche’ people of Guatemala, Ajaw is a sacred being, the “Owner of the Earth” or the “Earth Lord,” who is the owner and caretaker of the land and everything on its surface. For many Maya, Ajaw is also the fundamental principle of time and space. Ajq’ij/Ajq’ijab’ – In K’iche’ Mayan language, Ajq’ij (Ajq’ijab’ in its plural form) means “of the days” or “in charge of the days.” Ajq’ijab are specially trained people in the highlands of Guatemala who have a calling to become calendar keepers, and who use the Maya sacred calendar of 260 days as a symbolic system of values to orient and guide people in their communities. Alux/Aluxo’ob – Alux (aluxo’ob in its plural form) is the name given to a mythical “goblin” or spirit in the Maya tradition of the Yucatán Peninsula. -
A Psychological-Anthropological Analysis of the Practice of Mayan Bloodletting and Its Association with the Bat God, Camazutz
The Graduate Review Volume 5 Article 14 2020 Order to the Universe: A Psychological-Anthropological Analysis of the Practice of Mayan Bloodletting and its Association with the Bat God, Camazutz Follow this and additional works at: https://vc.bridgew.edu/grad_rev Part of the Anthropology Commons Recommended Citation (2020) Order to the Universe: A Psychological-Anthropological Analysis of the Practice of Mayan Bloodletting and its Association with the Bat God, Camazutz. The Graduate Review, 5, 83-102. Available at: https://vc.bridgew.edu/grad_rev/vol5/iss1/14 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. Copyright © 2020 past few years, I have focused this interest both Order to the through analysis of texts, fieldwork trips to Mexi- co in 2019 and Guatemala in 2020, and local field- Universe: work among Mayan descendants living in the New Bedford area. I have been particularly fascinated A Psychological- by the ritual practice of bloodletting among the ancient Maya, and the thought processes that un- Anthropological derlie this ritual. This article is the result of a two- year research effort, in which I have drawn from Analysis of the a number of intersecting areas of anthropological thought. These include folklore, Mayan archaeol- Practice of Mayan ogy, and psychological anthropology. Folklorists Martha Sims and Martine Stephens, in their work, Bloodletting and Living Folklore: An Introduction to the Study of People and Traditions, indicate that folk groups its Association form through the features of proximity, necessity, with the Bat God, obligation, regular interactions and shared inter- ests (2011, 30).