DOCSLIB.ORG

Contemporary Studies and Discussions 127

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

CONTEMPORARY STUDIES AND DISCUSSIONS 127 CHAPTER FOUR CONTEMPORARY STUDIES AND DISCUSSIONS Our own work started in the aftermath of the International Congress of Americanists in Mexico (1974). We met in 1974 in Ñuu Ndeya (Chalcatongo) by mere chance (if there is such a thing), during Aurora’s rescheduled vacation to attend the Patron Feast of September 8 and Maarten’s first (and unplanned) trip to the Mixteca Alta. Born in the Mixtec traditional community of Yuku Shoo, belonging to Ñuu Ndeya, Aurora had learned her first Spanish when she entered the local primary school at the age of eleven. After finishing at that school, she worked as a domestic servant in Mexico City and then for two years as a migrant in the United States, where she learned English. Coming back to Mexico she worked as a hotel-receptionist and tour guide in Oaxaca, and then for seven years as an international tele- phone operator in Mexico City, during which time she made her first trip to Europe. Meanwhile Maarten had combined the study of Greco- Roman philology and archeology (B.A.) with minors in Nahuatl and Quechua at Leiden University, and had started the M.A. specialization in ancient American civilizations with Professor Ferdinand Anders at the Institut für Völkerkunde, Vienna University. As part of his long-term research, Anders was directing a major project of facsimile editions of ancient Mexican codices at the Akademische Druck-und Verlagsanstalt (ADEVA) in Graz, Austria. Becoming involved in this project, Maarten tried to apply his Leiden training in iconographical and philological methods to these manuscripts. Forming a team we chose to combine our diverse interests and early expertises by focusing on the history and language of Ñuu Dzaui, in particular on the interpretation of the Mixtec pictorial manuscripts. Our first aim was to relate the contents of Codex Yuta Tnoho (Vindobonensis) to Ñuu Dzaui geography and religious worldview. The geographical dimensions of this manuscript had often been dis- cussed in class by Anders , who in those years had just prepared a new facsimile edition of the manuscript (Adelhofer 1974). The first impres- sions of the Mixteca Alta inspired Maarten Jansen to try to locate some of the impressive mountain ranges that fill its pages. The point of M. Jansen and G.A. Pérez Jiménez - 9789004193581 Downloaded from Brill.com09/26/2021 10:52:06AM via free access 128 chapter four departure was, obviously, the breakthrough by Karl Anton Nowotny in the interpretation of this specific codex (1948, 1959c), as well as his fundamental studies of the composition of the pictographic signs (1959b) and of the world of the ancient Mexican religious pictorial manuscripts in general (1959a, 1961a, 1967). The new handbook on Mixtec place signs, just published by Smith (1973a) was an eye-opener. Aurora Pérez brought into this field her first-hand and active knowl- edge of Sahin Sau, the modern Mixtec language as spoken in Ñuu Ndeya (Chalcatongo) and a personal understanding of customs and concepts of the cultural tradition. Not really in opposition to Furst’s art-historical study, but follow- ing another approach, we tried to situate the Vienna manuscript within the total corpus of both the Books of Wisdom and the other Ñuu Dzaui codices, published and interpreted by Alfonso Caso, and to connect the contents with the landscape, concepts and customs of Ñuu Dzaui itself. Starting to work in the region together, we went to Yuta Tnoho (Santiago Apoala), a truly magical place. Here, according to the story of creation registered by Friar Gregorio García, the pri- mordial couple Lady 1 Deer and Lord 1 Deer had lived on the Mountain of Heaven. The same couple appears associated with Heaven in the first pages of Codex Yuta Tnoho . A large painting on page 36 of Codex Tonindeye situated the place sign of Yuta Tnoho, ‘River that pulls out’ (Río que Arranca) or ‘Story-Telling River’ in an impressive landscape. On the truck that took us from Nochistlan to Apoala, Don Raúl García Alvarado had already expressed to us his profound interest in the village’s past: from the stories told by the elderly he knew that Yutsa Tohon was a community of historical importance, he was con- vinced that there must be an ancient manuscript or códice somewhere that would confirm and clarify the local legends, he had been looking for such a document himself.... With his help and that of other inhab- itants the representation of the town in the codices was soon identi- fied. To the East rises the peak of the Mountain on which the Heaven rests, Kaua Kaandiui (Cavua Caa Andevui in Alvarado’s orthogra- phy). The Story-Telling River, the Cave of the Serpent, the Waterfall, the place where the Sacred Mother Tree (Tinuu) had once stood, were all there. Nancy Troike, following all this from a distance, immediately invited us to communicate these findings at a symposium of the annual congress of the Society of American Archaeology , in spring 1976, in St. Louis Missouri. Later Maarten presented a more formal M. Jansen and G.A. Pérez Jiménez - 9789004193581 Downloaded from Brill.com09/26/2021 10:52:06AM via free access CONTEMPORARY STUDIES AND DISCUSSIONS 129 4.1. Kaua Kandiui, the Mountain of Heaven, East of Yutsa Tohon (Apoala). paper to the session organized by Troike during the International Congress of Americanists in Paris (1976, published 1979), followed by his Master’s thesis ‘El Lugar donde estaba el Cielo’ (Leiden 1976), supervised by Ferdinand Anders. The discussion of the main results with Karl Anton Nowotny, living his final years in Cologne, was very inspiring and made a lasting impression. M. Jansen and G.A. Pérez Jiménez - 9789004193581 Downloaded from Brill.com09/26/2021 10:52:06AM via free access 130 chapter four 4.2. Codex Yuta Tnoho, p. 35 (Lower Right to Lower Left, boustrophedon): Invocation of the Ñuhu. The elderly couple Lord 1 Flower and Lady 13 Flower have a daughter, Lady 9 Alligator. The father speaks to Lord 9 Wind, who acts as a ‘marriage ambas- sador’ and visits Lord 5 Rain in the Place of Heaven. As a consequence of his media- tion, Lord 5 Rain weds Lady 9 Alligator in River of the Hand Holding Feathers, i.e. Yuta Tnoho (Apoala). In the framework of a position at Leiden University , which Maarten obtained for his Ph.D. research, we were able to continue the study of Codex Yuta Tnoho and related documents in more depth. Traveling through the region and talking to many people, mainly in Yutsa Tohon (Yuta Tnoho, Apoala) and Ñuu Ndeya (Ñuu Ndaya, Chalcatongo), but also visiting other important towns, such as Ñuu Tnoo (Tilantongo) and Chiyo Cahnu (Teozacualco), we were able to identify more top- onymic signs and specific acts. The supervisors of the thesis work, Benedikt Hartmann (originally a specialist in ancient Near Eastern religions) and Ferdinand Anders, did not just watch from afar, but actively participated in short fieldtrips to the Mixteca Alta, providing intellectual partnership over the years. The analysis of the Codex Yuta Tnoho showed that the first Lords and Ladies, born out of the Tree in that Sacred Valley, performed a New Fire ceremony for a number of places, among which we found the emblematic glyphs of the four directions and the center. This was clearly in accordance with the testimonies of Friar Antonio de los Reyes and Friar Francisco de Burgoa about those Lords and Ladies of M. Jansen and G.A. Pérez Jiménez - 9789004193581 Downloaded from Brill.com09/26/2021 10:52:06AM via free access CONTEMPORARY STUDIES AND DISCUSSIONS 131 4.3. Carved stone, representing a Ñuhu, set in the wall of the church of San Martín Huamelulpan. Yuta Tnoho (Apoala) going to the four directions, taking possession of the land and founding the dynasties. The leader of the ceremony waves some branches over the landscape, an action that is clearly the same as the present day limpia or ceremonial cleansing. Following up the decipherments by Mary Elizabeth Smith, we could clarify concepts such as Ñuhu, ‘deity’ and iya, ‘(divine) Lord’. Their present-day usage made it clear to us that the old question of trying to define the pro- tagonists of the foundation period in the codices using the dichotomy between ‘Gods’ or ‘historical persons’, simply made no sense in Dzaha Dzaui . The ancient rulers (iya) had religious importance and became deities (Ñuhu) after death (as indicated clearly in Reyes’ grammar). Chronology Again On several occasions and in correspondence Maarten Jansen dis- cussed extensively with Emily Rabin the possibility of shortening the time span between Lord 8 Deer and the Spanish invasion by ‘taking out’ a second 52-year cycle of the chronological sequence proposed by M. Jansen and G.A. Pérez Jiménez - 9789004193581 Downloaded from Brill.com09/26/2021 10:52:06AM via free access 132 chapter four Caso . The main reason for this was the analysis of the opening scene and glosses of Codex Ñuu Naha (p. 2): in the year 3 House three nobles from Ñuu Naha arrived in Chiyo Cahnu in order to ask the local rulers, Lord 8 Rabbit and his wife, Lady 6 Grass, for their son, Lord 1 House, to become king in Ñuu Naha. Amidst all kinds of annotations we find the statement ‘1300 años’, i.e. ‘the year 1300 ad’. According to the con- version table the year 3 House could be 1301. This is a remarkably precise and explicit correlation. Because of the fact that Mesoamerican and Christian years are not completely identical a variation of one year is normal in such correlations. Furthermore the native historian who explained the pictorial scenes of Codex Ñuu Naha seems to have been well informed.
Recommended publications
  • New Perspectives on Prehispanic Highland Mesoamerica: a Macroregional Approach

    New Perspectives on Prehispanic Highland Mesoamerica: a Macroregional Approach

    Comparative Civilizations Review Volume 24 Number 24 Spring 1991 Article 4 4-1-1991 New Perspectives on Prehispanic Highland Mesoamerica: A Macroregional Approach Gary M. Feinman University of Wisconsin-Madison Linda M. Nicholas Follow this and additional works at: https://scholarsarchive.byu.edu/ccr Recommended Citation Feinman, Gary M. and Nicholas, Linda M. (1991) "New Perspectives on Prehispanic Highland Mesoamerica: A Macroregional Approach," Comparative Civilizations Review: Vol. 24 : No. 24 , Article 4. Available at: https://scholarsarchive.byu.edu/ccr/vol24/iss24/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Comparative Civilizations Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Feinman and Nicholas: New Perspectives on Prehispanic Highland Mesoamerica: A Macroregi NEW PERSPECTIVES ON PREHISPANIC HIGHLAND MESOAMERICA: A MACROREGIONAL APPROACH1 GARY M. FEINMAN LINDA M. NICHOLAS Many social scientists might question the potential role for ar- chaeology in the study of world systems and macroregional politi- cal economies. After all, the principal contributions to this con- temporary research domain have come from history and other social sciences (e.g., Braudel 1972; Wallerstein 1974; Wolf 1982). In addition, most of the world systems literature to date has fo- cused on Europe and other regions of the Old World. This paper takes a somewhat novel tack, one that integrates contemporary findings in archaeology and history to expand and contribute to current debates concerning the nature of ancient world systems and interregional relations. Yet, the geographic focus is not Rome or Greece or even the area between the Tigris and Euphrates Rivers, but rather prehispanic Mesoamerica, an area that encom- passes the southern two-thirds of what is now Mexico, as well as Guatemala, Belize, and parts of Honduras, Costa Rica, and El Salvador.
  • Hironymousm16499.Pdf

    Hironymousm16499.Pdf

    Copyright by Michael Owen Hironymous 2007 The Dissertation Committee for Michael Owen Hironymous certifies that this is the approved version of the following dissertation: Santa María Ixcatlan, Oaxaca: From Colonial Cacicazgo to Modern Municipio Committee: Julia E. Guernsey, Supervisor Frank K. Reilly, III, Co-Supervisor Brian M. Stross David S. Stuart John M. D. Pohl Santa María Ixcatlan, Oaxaca: From Colonial Cacicazgo to Modern Municipio by Michael Owen Hironymous, B.A.; M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May 2007 Dedication Al pueblo de Santa Maria Ixcatlan. Acknowledgements This dissertation project has benefited from the kind and generous assistance of many individuals. I would like to express my gratitude to the people of Santa María Ixcatlan for their warm reception and continued friendship. The families of Jovito Jímenez and Magdaleno Guzmán graciously welcomed me into their homes during my visits in the community and provided for my needs. I would also like to recognize Gonzalo Guzmán, Isabel Valdivia, and Gilberto Gil, who shared their memories and stories of years past. The successful completion of this dissertation is due to the encouragement and patience of those who served on my committee. I owe a debt of gratitude to Nancy Troike, who introduced me to Oaxaca, and Linda Schele, who allowed me to pursue my interests. I appreciate the financial support that was extended by the Teresa Lozano Long Institute of Latin American Studies of the University of Texas and FAMSI.
  • Christoph Weiditz, the Aztecs, and Feathered Amerindians

    Christoph Weiditz, the Aztecs, and Feathered Amerindians

    Colonial Latin American Review ISSN: 1060-9164 (Print) 1466-1802 (Online) Journal homepage: http://www.tandfonline.com/loi/ccla20 Seeking Indianness: Christoph Weiditz, the Aztecs, and feathered Amerindians Elizabeth Hill Boone To cite this article: Elizabeth Hill Boone (2017) Seeking Indianness: Christoph Weiditz, the Aztecs, and feathered Amerindians, Colonial Latin American Review, 26:1, 39-61, DOI: 10.1080/10609164.2017.1287323 To link to this article: http://dx.doi.org/10.1080/10609164.2017.1287323 Published online: 07 Apr 2017. Submit your article to this journal Article views: 82 View related articles View Crossmark data Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=ccla20 Download by: [Library of Congress] Date: 21 August 2017, At: 10:40 COLONIAL LATIN AMERICAN REVIEW, 2017 VOL. 26, NO. 1, 39–61 http://dx.doi.org/10.1080/10609164.2017.1287323 Seeking Indianness: Christoph Weiditz, the Aztecs, and feathered Amerindians Elizabeth Hill Boone Tulane University In sixteenth-century Europe, it mattered what one wore. For people living in Spain, the Netherlands, Germany, France, and Italy, clothing reflected and defined for others who one was socially and culturally. Merchants dressed differently than peasants; Italians dressed differently than the French.1 Clothing, or costume, was seen as a principal signifier of social identity; it marked different social orders within Europe, and it was a vehicle by which Europeans could understand the peoples of foreign cultures. Consequently, Eur- opeans became interested in how people from different regions and social ranks dressed, a fascination that gave rise in the mid-sixteenth century to a new publishing venture and book genre, the costume book (Figure 1).
  • "Comments on the Historicity of Topiltzin Quetzalcoatl, Tollan, and the Toltecs" by Michael E

    "Comments on the Historicity of Topiltzin Quetzalcoatl, Tollan, and the Toltecs" by Michael E

    31 COMMENTARY "Comments on the Historicity of Topiltzin Quetzalcoatl, Tollan, and the Toltecs" by Michael E. Smith University at Albany, State University of New York Can we believe Aztec historical accounts about Topiltzin Quetzalcoatl, Tollan, and other Toltec phenomena? The fascinating and important recent exchange in the Nahua Newsletter between H. B. Nicholson and Michel Graulich focused on this question. Stimulated partly by this debate and partly by a recent invitation to contribute an essay to an edited volume on Tula and Chichén Itzá (Smith n.d.), I have taken a new look at Aztec and Maya native historical traditions within the context of comparative oral histories from around the world. This exercise suggests that conquest-period native historical accounts are unlikely to preserve reliable information about events from the Early Postclassic period. Surviving accounts of the Toltecs, the Itzas (prior to Mayapan), Topiltzin Quetzalcoatl, Tula, and Chichén Itzá all belong more to the realm of myth than history. In the spirit of encouraging discussion and debate, I offer a summary here of my views on early Aztec native history; a more complete version of which, including discussion of the Maya Chilam Balam accounts, will be published in Smith (n.d.). I have long thought that Mesoamericanists have been far too credulous in their acceptance of native historical sources; this is an example of what historian David Fischer (1970:58-61) calls "the fallacy of misplaced literalism." Aztec native history was an oral genre that employed painted books as mnemonic devices to aid the historian or scribe in their recitation (Calnek 1978; Nicholson 1971).
  • The Bilimek Pulque Vessel (From in His Argument for the Tentative Date of 1 Ozomatli, Seler (1902-1923:2:923) Called Atten- Nicholson and Quiñones Keber 1983:No

    The Bilimek Pulque Vessel (From in His Argument for the Tentative Date of 1 Ozomatli, Seler (1902-1923:2:923) Called Atten- Nicholson and Quiñones Keber 1983:No

    CHAPTER 9 The BilimekPulqueVessel:Starlore, Calendrics,andCosmologyof LatePostclassicCentralMexico The Bilimek Vessel of the Museum für Völkerkunde in Vienna is a tour de force of Aztec lapidary art (Figure 1). Carved in dark-green phyllite, the vessel is covered with complex iconographic scenes. Eduard Seler (1902, 1902-1923:2:913-952) was the first to interpret its a function and iconographic significance, noting that the imagery concerns the beverage pulque, or octli, the fermented juice of the maguey. In his pioneering analysis, Seler discussed many of the more esoteric aspects of the cult of pulque in ancient highland Mexico. In this study, I address the significance of pulque in Aztec mythology, cosmology, and calendrics and note that the Bilimek Vessel is a powerful period-ending statement pertaining to star gods of the night sky, cosmic battle, and the completion of the Aztec 52-year cycle. The Iconography of the Bilimek Vessel The most prominent element on the Bilimek Vessel is the large head projecting from the side of the vase (Figure 2a). Noting the bone jaw and fringe of malinalli grass hair, Seler (1902-1923:2:916) suggested that the head represents the day sign Malinalli, which for the b Aztec frequently appears as a skeletal head with malinalli hair (Figure 2b). However, because the head is not accompanied by the numeral coefficient required for a completetonalpohualli Figure 2. Comparison of face date, Seler rejected the Malinalli identification. Based on the appearance of the date 8 Flint on front of Bilimek Vessel with Aztec Malinalli sign: (a) face on on the vessel rim, Seler suggested that the face is the day sign Ozomatli, with an inferred Bilimek Vessel, note malinalli tonalpohualli reference to the trecena 1 Ozomatli (1902-1923:2:922-923).
  • Encounter with the Plumed Serpent

    Encounter with the Plumed Serpent

    Maarten Jansen and Gabina Aurora Pérez Jiménez ENCOUNTENCOUNTEERR withwith thethe Drama and Power in the Heart of Mesoamerica Preface Encounter WITH THE plumed serpent i Mesoamerican Worlds From the Olmecs to the Danzantes GENERAL EDITORS: DAVÍD CARRASCO AND EDUARDO MATOS MOCTEZUMA The Apotheosis of Janaab’ Pakal: Science, History, and Religion at Classic Maya Palenque, GERARDO ALDANA Commoner Ritual and Ideology in Ancient Mesoamerica, NANCY GONLIN AND JON C. LOHSE, EDITORS Eating Landscape: Aztec and European Occupation of Tlalocan, PHILIP P. ARNOLD Empires of Time: Calendars, Clocks, and Cultures, Revised Edition, ANTHONY AVENI Encounter with the Plumed Serpent: Drama and Power in the Heart of Mesoamerica, MAARTEN JANSEN AND GABINA AURORA PÉREZ JIMÉNEZ In the Realm of Nachan Kan: Postclassic Maya Archaeology at Laguna de On, Belize, MARILYN A. MASSON Life and Death in the Templo Mayor, EDUARDO MATOS MOCTEZUMA The Madrid Codex: New Approaches to Understanding an Ancient Maya Manuscript, GABRIELLE VAIL AND ANTHONY AVENI, EDITORS Mesoamerican Ritual Economy: Archaeological and Ethnological Perspectives, E. CHRISTIAN WELLS AND KARLA L. DAVIS-SALAZAR, EDITORS Mesoamerica’s Classic Heritage: Teotihuacan to the Aztecs, DAVÍD CARRASCO, LINDSAY JONES, AND SCOTT SESSIONS Mockeries and Metamorphoses of an Aztec God: Tezcatlipoca, “Lord of the Smoking Mirror,” GUILHEM OLIVIER, TRANSLATED BY MICHEL BESSON Rabinal Achi: A Fifteenth-Century Maya Dynastic Drama, ALAIN BRETON, EDITOR; TRANSLATED BY TERESA LAVENDER FAGAN AND ROBERT SCHNEIDER Representing Aztec Ritual: Performance, Text, and Image in the Work of Sahagún, ELOISE QUIÑONES KEBER, EDITOR The Social Experience of Childhood in Mesoamerica, TRACI ARDREN AND SCOTT R. HUTSON, EDITORS Stone Houses and Earth Lords: Maya Religion in the Cave Context, KEITH M.
  • Princeton University Library Chronicle and Are In- Vited to Participate in Meetings and to Attend Special Lectures and Exhibitions

    Princeton University Library Chronicle and Are In- Vited to Participate in Meetings and to Attend Special Lectures and Exhibitions

    PRINCETON UNIVERSITY LIBRARY CHRONICLE PRINCETON UNIVERSITY L I B R A R Y C H RO N I C L E P 3w2 Q volume lxvii ∙ n u m ber 2 ∙ winter 2006 · LXVII · N O . � · WINTER ���� PULC-Winter06-cover.indd 1 3/7/06 9:38:52 AM Friends of the Princeton University Library The Friends of the Princeton University Library, founded in 1930, is an association of individuals interested in book collecting and the graphic arts, and in increasing and making better known the resources of the Princeton University Library. It se- Editorial Board cures gifts and bequests and provides funds for the purchase of rare books, manu- gr etch e n m. ober f r a nc, Editor scripts, and other materials that could not otherwise be acquired by the Library. Membership is open to those subscribing annually seventy-five dollars or more. m a r i a a. di bat t ista c h a r l e s c. g i l l i s p i e Checks payable to Princeton University Library should be addressed to the Trea- fred i. greenstein wanda gunning surer. Members receive the Princeton University Library Chronicle and are in- vited to participate in meetings and to attend special lectures and exhibitions. n a nc y s. k l at h pau l e. s igm u n d don c. sk em er the council Nancy S. Klath, Chair Alison Lahnston, Vice-Chair Charles Heckscher, Secretary G. Scott Clemons, Treasurer 2003–2006 Peter Bienstock Joseph J. Felcone Christopher Forbes Peter H.
  • Bodies of Water: Politics, Ethics, and Relationships Along New Mexico's Acequias Elise Trott University of New Mexico

    Bodies of Water: Politics, Ethics, and Relationships Along New Mexico's Acequias Elise Trott University of New Mexico

    University of New Mexico UNM Digital Repository Anthropology ETDs Electronic Theses and Dissertations Fall 10-31-2017 Bodies of Water: Politics, Ethics, and Relationships along New Mexico's Acequias Elise Trott University of New Mexico Follow this and additional works at: https://digitalrepository.unm.edu/anth_etds Part of the Social and Cultural Anthropology Commons Recommended Citation Trott, Elise. "Bodies of Water: Politics, Ethics, and Relationships along New Mexico's Acequias." (2017). https://digitalrepository.unm.edu/anth_etds/138 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in Anthropology ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Elise Trott Candidate Anthropology Department This dissertation is approved, and it is acceptable in quality and form for publication: Approved by the Dissertation Committee: Lindsay Smith, Chairperson Erin Debenport Ronda Brulotte Michael Trujillo i BODIES OF WATER: POLITICS, ETHICS, AND RELATIONSHIPS ALONG NEW MEXICO’S ACEQUIAS by ELISE TROTT B.A., Anthropology, University of Chicago, 2007 M.A., Anthropology, University of New Mexico, 2012 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Anthropology The University of New Mexico Albuquerque, New Mexico December, 2017 ii DEDICATION For Patrick, who loves his homeland with compassion and fury. iii ACKNOWLEDGEMENTS I would like to thank Dr. Sylvia Rodríguez, who first introduced me to the acequias and whose encouragement, rigor, and insight have continually spurred me to look more closely and think more deeply.
  • Chapter Four—Divinity

    Chapter Four—Divinity

    OUTLINE OF CHAPTER FOUR The Ritual-Architectural Commemoration of Divinity: Contentious Academic Theories but Consentient Supernaturalist Conceptions (Priority II-A).............................................................485 • The Driving Questions: Characteristically Mesoamerican and/or Uniquely Oaxacan Ideas about Supernatural Entities and Life Forces…………..…………...........…….487 • A Two-Block Agenda: The History of Ideas about, then the Ritual-Architectural Expression of, Ancient Zapotec Conceptions of Divinity……………………......….....……...489 I. The History of Ideas about Ancient Zapotec Conceptions of Divinity: Phenomenological versus Social Scientific Approaches to Other Peoples’ God(s)………………....……………495 A. Competing and Complementary Conceptions of Ancient Zapotec Religion: Many Gods, One God and/or No Gods……………………………….....……………500 1. Ancient Oaxacan Polytheism: Greco-Roman Analogies and the Prevailing Presumption of a Pantheon of Personal Gods..................................505 a. Conventional (and Qualified) Views of Polytheism as Belief in Many Gods: Aztec Deities Extrapolated to Oaxaca………..….......506 b. Oaxacan Polytheism Reimagined as “Multiple Experiences of the Sacred”: Ethnographer Miguel Bartolomé’s Contribution……...........514 2. Ancient Oaxacan Monotheism, Monolatry and/or Monistic-Pantheism: Diverse Arguments for Belief in a Supreme Being or Principle……….....…..517 a. Christianity-Derived Pre-Columbian Monotheism: Faith-Based Posits of Quetzalcoatl as Saint Thomas, Apostle of Jesus………........518 b. “Primitive Monotheism,”
  • PROGRAMA DE PAVIMENTACIÓN DE CAMINOS a CABECERAS MUNICIPALES 2021 AVANCES FISICO-FINANCIEROS Enero - Mayo 2021

    PROGRAMA DE PAVIMENTACIÓN DE CAMINOS a CABECERAS MUNICIPALES 2021 AVANCES FISICO-FINANCIEROS Enero - Mayo 2021

    SUBSECRETARIA DE INFRAESTRUCTURA DIRECCIÓN GENERAL DE CARRETERAS PROGRAMA DE PAVIMENTACIÓN DE CAMINOS A CABECERAS MUNICIPALES 2021 AVANCES FISICO-FINANCIEROS Enero - Mayo 2021 AVANCES FISICO - FINANCIERO PROGRAMA 2021 MAYO 2021 No. ESTADO MUNICIPIO NOMBRE DEL CAMINO INVERSIÓN META INVERSIÓN META % % (MDP) (KM) (MDP) (KM) 138 TOTALES 2,300.7 550.9 533.2 23.2% 39.61 7.2% 128 ACCESO A CABECERAS MUNICIPALES 2,148.27 515.46 510.87 23.8% 39.43 7.6% PLAN DE GUADALUPE - SAN LUCAS ZOQUIAPAM DE 11.0 Kms DEL 1 OAXACA SAN LUCAS ZOQUIAPAM 8.60 2.00 0.00 0.0% 0.00 0.0% KM 1+700 al Km 9+300 Km 28+500 E.C. (CONCEPCION PAPALO - SAN MIGUEL SANTA 2 OAXACA SANTA MARÍA PÁPALO 19.35 4.50 6.00 31.0% 0.86 19.0% FLOR) - SANTA MARÍA PÁPALO DEL KM 0+000 AL KM 19+300 SAN JUAN BAUTISTA CUICATLAN - SANTOS REYES PAPALO DEL 3 OAXACA SANTOS REYES PAPALO 19.25 5.50 6.00 31.2% 0.21 3.7% KM 0+000 AL KM 21+500 E.C. (SAN PEDRO POCHUTLA - MIAHUATLÁN) - SAN MATEO PIÑAS 4 OAXACA SAN MATEO PIÑAS 24.50 7.00 8.60 35.1% 0.49 7.0% DEL KM 0+000 AL KM 40+000 EL ZANATE - NOPALA - SANTA MARIA TEMAXCALTEPEC DEL KM 5 OAXACA SANTA MARIA TEMAXCALTEPEC 10.75 2.50 4.50 41.9% 0.23 9.3% 0+000 AL KM 13+000 KM 235+500 E.C (OAXACA-TEHUANTEPEC) - SAN MIGUEL 6 OAXACA SAN MIGUEL TENANGO 21.50 5.00 0.00 0.0% 0.00 0.0% TENANGO, DEL KM 0+000 AL KM 41+000 KM 202+800 E.C (OAXACA-TEHUANTEPEC) - SANTA MARIA 7 OAXACA SANTA MARIA TOTOLAPILLA 30.10 7.00 6.00 19.9% 1.24 17.7% TOTOLAPILLA, DEL KM 0+000 AL KM 35+000 E.C.
  • Programa De Pavimentación De Caminos a Cabeceras

    Programa De Pavimentación De Caminos a Cabeceras

    PROGRAMA DE PAVIMENTACIÓN DE CAMINOS A CABECERAS MUNICIPALES 2021 AVANCES FISICO-FINANCIEROS Enero - Marzo 2021 AVANCES FISICO - FINANCIERO PROGRAMA 2021 MARZO 2021 No. ESTADO MUNICIPIO NOMBRE DEL CAMINO INVERSIÓN META INVERSIÓN META % % (MDP) (KM) (MDP) (KM) 138 TOTALES 2,300.0 549.6 193.7 8.4% 6.0 1.1% 128 ACCESO A CABECERAS MUNICIPALES 2,160.52 517.12 189.40 8.8% 5.90 1.1% PLAN DE GUADALUPE - SAN LUCAS ZOQUIAPAM DE 11.0 Kms DEL KM 1 OAXACA SAN LUCAS ZOQUIAPAM 6.45 1.50 0.00 0.0% 0.00 0.0% 1+700 al Km 9+300 Km 28+500 E.C. (CONCEPCION PAPALO - SAN MIGUEL SANTA FLOR) - 2 OAXACA SANTA MARÍA PÁPALO 19.35 4.50 6.00 31.0% 0.15 3.3% SANTA MARÍA PÁPALO DEL KM 0+000 AL KM 19+300 SAN JUAN BAUTISTA CUICATLAN - SANTOS REYES PAPALO DEL KM 3 OAXACA SANTOS REYES PAPALO 19.25 5.50 0.00 0.0% 0.00 0.0% 0+000 AL KM 21+500 E.C. (SAN PEDRO POCHUTLA - MIAHUATLÁN) - SAN MATEO PIÑAS DEL 4 OAXACA SAN MATEO PIÑAS 24.50 7.00 0.00 0.0% 0.00 0.0% KM 0+000 AL KM 40+000 EL ZANATE - NOPALA - SANTA MARIA TEMAXCALTEPEC DEL KM 0+000 5 OAXACA SANTA MARIA TEMAXCALTEPEC 10.75 2.50 4.50 41.9% 0.15 6.0% AL KM 13+000 KM 235+500 E.C (OAXACA-TEHUANTEPEC) - SAN MIGUEL TENANGO, DEL 6 OAXACA SAN MIGUEL TENANGO 21.50 5.00 0.00 0.0% 0.00 0.0% KM 0+000 AL KM 41+000 KM 202+800 E.C (OAXACA-TEHUANTEPEC) - SANTA MARIA TOTOLAPILLA, 7 OAXACA SANTA MARIA TOTOLAPILLA 30.10 7.00 6.00 19.9% 0.15 2.1% DEL KM 0+000 AL KM 35+000 E.C.
  • Location and Orientation of Teotihuacan, Mexico: Water Worship and Processional Space

    Location and Orientation of Teotihuacan, Mexico: Water Worship and Processional Space

    Location and Orientation of Teotihuacan, Mexico: Water Worship and Processional Space Susan Toby Evans “Processions and pilgrimages produced a continuous movement that animated the landscape, thus we are dealing with fundamental ritual processes that created the sacred landscape.” Johanna Broda, this volume Introduction: The Cultural Ecology of Teotihuacan’s Placement In this paper, the ritual practice of Teotihuacan Valley, as well as with the city’s procession is argued to have provided an cosmological setting. The grid’s orientation impetus for the location and orientation of the addressed practical problems such as grading ancient city of Teotihuacan within its and drainage while it maximized ardent efforts environmental context, the Teotihuacan Valley. by worshippers to connect with the living world Cultural ecology and ethnohistory will they revered: the same urban plan that illuminate the rich corpus of information about channeled psychic energy toward sacred the city’s development and the valley’s elements of the environment also channeled geographical features, and suggest that the city’s water and waste through the city and onto topographical situation was generated by its agricultural fields. regional landscape and the needs of its planners Supporting the idea that the city’s to urbanize the site while supporting a growing orientation and location were deliberate population, which involved increasing adaptations to the Teotihuacan Valley, and that agricultural productivity and intensifying the processions were a vital component of propitiation of fertility deities. Teotihuacanos calculations to insure continued fertility, maximized crop production in their valley’s evidence is drawn from: different growing zones, while gridding their the Teotihuacan Valley’s natural city with processional avenues and arenas.