Eduard Seler COLLECTED WORKS in MESOAMERICAN LINGUISTICS
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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. -
Indigenous Maya Knowledge and the Possibility of Decolonizing Education in Guatemala
Indigenous Maya Knowledge and the Possibility of Decolonizing Education in Guatemala by Vivian Michelle Jiménez Estrada A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Sociology and Equity Studies in Education Ontario Institute for Studies in Education University of Toronto © Copyright by Vivian Michelle Jiménez Estrada 2012 Indigenous Maya Knowledge and the Possibility of Decolonizing Education in Guatemala Vivian Michelle Jiménez Estrada Doctor of Philosophy Department of Sociology and Equity Studies in Education University of Toronto 2012 Abstract Maya peoples in Guatemala continue to practice their Indigenous knowledge in spite of the violence experienced since the Spanish invasion in 1524. From 1991 until 1996, the state and civil society signed a series of Peace Accords that promised to better meet the needs of the Maya, Xinka, Garífuna and non-Indigenous groups living there. In this context, how does the current educational system meet the varied needs of these groups? My research investigates the philosophy and praxis of Maya Indigenous knowledge (MIK) in broadly defined educational contexts through the stories of 17 diverse Maya professional women and men involved in educational reform that currently live and work in Guatemala City. How do they reclaim and apply their ancestral knowledge daily? What possible applications of MIK can transform society? The findings reveal that MIK promotes social change and healing within and outside institutionalized educational spaces and argues that academia needs to make room for Indigenous theorizing mainly in areas of education, gender, knowledge production, and nation building. I analyze these areas from anticolonial and critical Indigenous standpoints from which gender and Indigenous identities weave through the text. -
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. -
Bibliography
Bibliography Many books were read and researched in the compilation of Binford, L. R, 1983, Working at Archaeology. Academic Press, The Encyclopedic Dictionary of Archaeology: New York. Binford, L. R, and Binford, S. R (eds.), 1968, New Perspectives in American Museum of Natural History, 1993, The First Humans. Archaeology. Aldine, Chicago. HarperSanFrancisco, San Francisco. Braidwood, R 1.,1960, Archaeologists and What They Do. Franklin American Museum of Natural History, 1993, People of the Stone Watts, New York. Age. HarperSanFrancisco, San Francisco. Branigan, Keith (ed.), 1982, The Atlas ofArchaeology. St. Martin's, American Museum of Natural History, 1994, New World and Pacific New York. Civilizations. HarperSanFrancisco, San Francisco. Bray, w., and Tump, D., 1972, Penguin Dictionary ofArchaeology. American Museum of Natural History, 1994, Old World Civiliza Penguin, New York. tions. HarperSanFrancisco, San Francisco. Brennan, L., 1973, Beginner's Guide to Archaeology. Stackpole Ashmore, w., and Sharer, R. J., 1988, Discovering Our Past: A Brief Books, Harrisburg, PA. Introduction to Archaeology. Mayfield, Mountain View, CA. Broderick, M., and Morton, A. A., 1924, A Concise Dictionary of Atkinson, R J. C., 1985, Field Archaeology, 2d ed. Hyperion, New Egyptian Archaeology. Ares Publishers, Chicago. York. Brothwell, D., 1963, Digging Up Bones: The Excavation, Treatment Bacon, E. (ed.), 1976, The Great Archaeologists. Bobbs-Merrill, and Study ofHuman Skeletal Remains. British Museum, London. New York. Brothwell, D., and Higgs, E. (eds.), 1969, Science in Archaeology, Bahn, P., 1993, Collins Dictionary of Archaeology. ABC-CLIO, 2d ed. Thames and Hudson, London. Santa Barbara, CA. Budge, E. A. Wallis, 1929, The Rosetta Stone. Dover, New York. Bahn, P. -
Sources and Resources/ Fuentes Y Recursos
ST. FRANCIS AND THE AMERICAS/ SAN FRANCISCO Y LAS AMÉRICAS: Sources and Resources/ Fuentes y Recursos Compiled by Gary Francisco Keller 1 Table of Contents Sources and Resources/Fuentes y Recursos .................................................. 6 CONTROLLABLE PRIMARY DIGITAL RESOURCES 6 Multimedia Compilation of Digital and Traditional Resources ........................ 11 PRIMARY RESOURCES 11 Multimedia Digital Resources ..................................................................... 13 AGGREGATORS OF CONTROLLABLE DIGITAL RESOURCES 13 ARCHIVES WORLDWIDE 13 Controllable Primary Digital Resources 15 European 15 Mexicano (Nahuatl) Related 16 Codices 16 Devotional Materials 20 Legal Documents 20 Maps 21 Various 22 Maya Related 22 Codices 22 Miscellanies 23 Mixtec Related 23 Otomi Related 24 Zapotec Related 24 Other Mesoamerican 24 Latin American, Colonial (EUROPEAN LANGUAGES) 25 PRIMARY RESOURCES IN PRINTED FORM 25 European 25 Colonial Latin American (GENERAL) 26 Codices 26 2 Historical Documents 26 Various 37 Mexicano (Nahautl) Related 38 Codices 38 Lienzo de Tlaxcala 44 Other Lienzos, Mapas, Tiras and Related 45 Linguistic Works 46 Literary Documents 46 Maps 47 Maya Related 48 Mixtec Related 56 Otomí Related 58 (SPREAD OUT NORTH OF MEXICO CITY, ALSO HIDALGO CLOSELY ASSOCIATED WITH THE OTOMÍ) Tarasco Related 59 (CLOSELY ASSOCIATED WITH MICHOACÁN. CAPITAL: TZINTZUNRZAN, LANGUAGE: PURÉPECHA) Zapotec Related 61 Other Mesoamerican 61 Latin American, Colonial (EUROPEAN LANGUAGES) 61 FRANCISCAN AND GENERAL CHRISTIAN DISCOURSE IN NATIVE -
Catherine Docter with Dorie Reents Budet Foreword by Ricardo Agurcia
Catherine Docter with Dorie Reents Budet foreword by Ricardo Agurcia Fasquelle Created for teachers and students of the Casa K’inich Maya Learning Center Copan, Honduras Catherine Docter with Dorie Reents Budet foreword by Ricardo Agurcia Fasquelle Asociacion COPAN To the children of Copan ...ambassadors of Maya history and stewards of the future. book Copyright ©2005 The Copan Association Catherine Docter, Dorie Reents Budet, Ricardo Agurcia All rights reserved. Published by the Copan Maya Foundation, Santa Barbara, California www.copanmayafoundation.org www.asociacioncopan.org Design by The Lily Guild, Santa Barbara, California, www.thelilyguild.com Printed by Ventura Printing, Oxnard, California Table of Contents Acknowledgments 4 Foreword 5 This guidebook is for you, teachers! 7 Purpose of the Casa K’inich? 8 Welcome to the Casa K’inich 10 Where in the world are we? Maps of Copan and Mesoamerica 12 World Timeline 14 Frequently asked questions...Copan and the Ancient Maya 16 Exhibit 1 PUT YOUR FACE IN THERE! 18 Exhibit 2 ARCHITECTURE 20 Exhibit 3 LANGUAGE 24 Exhibit 4 WRITING 26 Exhibit 5 COUNTING AND NUMBERS 28 Exhibit 6 MATHEMATICS 29 Exhibit 7 THE ANCIENT MAYA CALENDAR 32 Exhibit 8 ASTRONOMY 36 Exhibit 9 DEITIES 40 Exhibit 10 DRESS ME 42 Exhibit 11 BALLGAME 46 Exhibit 12 UNDER THE CEIBA 50 Exhibit 13 TREASURES OF HONDURAS 52 Exhibit 14 THE ENVIRONMENT – THE IMPORTANCE OF TREES 53 Exhibit 15 WHAT HAPPENED TO THE MAYA? 54 Exhibit 16 STEWARDSHIP 56 Exhibit 17 MUSIC 58 Dynastic Sequence at Ancient Copan 60 Glossary 61 References 62 Answers to Maya Math Exercises 63 About the Authors 64 Acknowledgments I was eighteen when I first visited an ancient Maya site. -
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. -
Maya Languages……21
1 Special thank you for those who made this possible: Dr. Linda Green (Honors Thesis advisor and Director of the Center for Latin American Studies) Center for Latin American Studies Faculty and Staff Dr. Raul Saba (Professor of LAS) Mr. Leo Roop (LAS Student Supporter) Centro de Investigaciones Regionales de Mesoamerica (CIRMA) University of Arizona Study Abroad University of Arizona Honors College 2 Table of Contents: Abstract…………………………………………………………………3 Introduction…………………………………………………………….4 Guatemala: A Geographical Perspective……………………………..8 Defining Present Day Guatemala: Modernization and the Maya…11 Through the Lens of Violence, Fear and Exploitation…………......16 Vacillating Through Time: The Shift of the Maya Languages……21 Responding to the Change……………………………………….......25 Conclusion…………………………………………………………….29 Bibliography…………………………………………………………..32 3 Abstract The History of Guatemala, from cochineal to the fruit economy, is entrenched in deep societal and cultural problems caused by oppression, inequality and exploitation. Emerging into the twentieth century, Guatemala yearned for a spot within the global economic sphere. The industrialization and globalization, propelled by the coffee economy, deepened the schism within Guatemalan society, resulting in destructive consequences for the Maya and indigenous populations. This research will focus on the changes and shifts within the Maya languages as a result of the country’s fragile history and modernization of the early twentieth century. Despite the inequality of classes, Maya languages are experiencing reaffirmation and revitalization movements, proving that Maya languages are a dynamic part of the discourse in modern Guatemala. 4 Introduction Language is the foundation of communication within society, government, politics and economics. In Guatemala, a country roughly the size of Tennessee, there are over 23 indigenous languages that are recognized and spoken in the vida cotidiana, or everyday life. -
By ROBERT L. RANDS
SMITHSONIAN INSTITUTION Bureau of American Ethnology BuUetin 157 Anthropological Papers, No. 48 Some ManifestatioDs of Water in Mesoamerican Art By ROBERT L. RANDS 265 1 CONTENTS PAGE Introduction 27 The better established occurrences of water 273 Types of associations 273 The Maya codices 277 The Mexican codices 280 Aztec and Teotihuacdn murals, sculptures, and ceramics 285 Summary 291 The proposed identifications of water 292 Artistic approach to the identifications 292 Non-Maya murals, sculptures, and ceramics 293 Maya murals, sculptures, and ceramics 298 General considerations 298 Highest probability (A) 302 Probability B : paraphernalia and secondary associations 315 Probability B : fang, tongue, or water (?) 320 Artistic typology and miscellany 322 Water and the water lily 330 Conclusions 333 Appendix A. Nonartistic data and current reconstructions 342 Direct water associations : physiological data 342 Water from container 344 Water from mouth 348 Water from eye 348 Water from breast 350 Water from between legs 350 Water from body (pores ?) 350 Water from hand 352 Water from other object held in hand 354 Waterlike design from head 355 Glyph in water 365 Object in water 359 Tlaloc 359 Anthropomorphic Long-nosed God 359 Female water deity 369 Black god (M, B) 360 Miscellaneous anthropomorphic figures 360 Frog 360 Serpent 361 Jaguar (ocelot) 361 Bird 363 Miscellaneous animal 363 Serpentine-saurian monster 364 Detached rear head of monster 364 Other grotesque head, face 365 267 268 BUREAU OF AMERICAN ETHNOLOGY [Bull. 157 Appendix A. Nonartistic data and current reconstructions—Con. page Death, misfortune, destruction _. 365 Water descending on surface water 365 Water descending on figure 366 The bending-over rainmaker 366 The sky monster and its affiliates 366 Balanced water and vegetation 367 Summary 367 Appendix B. -
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). -
Wab Forum Armies the Tarascan Army of the Conquest
WAB FORUM ARMIES THE TARASCAN ARMY OF THE CONQUEST HISTORICAL BACKGROUND Mexican Basin. However, it was a rocky volcanic land, punctuated by smaller fertile valleys, and home to only 1.3 million people. In this respect it could never rival the power of the Triple Alliance. The Tarascans spread their language and administrative skills into a cohesive uniform polity that encompassed a variety of ethnic groups, all maintained from the administrative offices within the main city of Tzintzuntzan. It was a highly stratified society with a small hereditary nobility ruling on behalf of a large population of commoners. There was also a very large slave population. The minor nobility formed a The Pyramids of Tzintzuntzan, the “Place of the Hummingbirds” professional military force, with the commoners delivering their military service as a form of tribute to the government. Unlike Together with the Tlaxcalteca, the people of the Michoacan the Mexica, the Tarascans employed uniformly armed combat Valley, the Tarascans, could be considered one of the most units and relied much more heavily on archery. As an aside, the dangerous enemy of the Triple Alliance Mexica. Ironically, they Tarascans were so named due to another error by the “cloth- fought the much larger Mexica armies to a standstill for about 90 eared” Spanish. The Tarascans facetiously called the Spaniards years but then surrendered their entire empire to the Spanish “Tarascue” or “sons-in-law” due to the Spaniards reputation of Crown within 1 year of the Aztec collapse. stealing native daughters. Somehow, the Conquistadores thought this was the name the Tarascans used for themselves, and so the The Tarascans were, like the Nahuatl speaking Chichimec tribes term stuck. -
Maya Ritual and Myth: Human Sacrifice in the Context of the Ballgame and the Relationship to the Popol Vuh Jessica Zaccagnini
Southern Illinois University Carbondale OpenSIUC Honors Theses University Honors Program 12-2003 Maya Ritual and Myth: Human Sacrifice in the Context of the Ballgame and the Relationship to the Popol Vuh Jessica Zaccagnini Follow this and additional works at: http://opensiuc.lib.siu.edu/uhp_theses Recommended Citation Zaccagnini, Jessica, "Maya Ritual and Myth: Human Sacrifice in the Context of the Ballgame and the Relationship to the Popol Vuh" (2003). Honors Theses. Paper 336. This Dissertation/Thesis is brought to you for free and open access by the University Honors Program at OpenSIUC. It has been accepted for inclusion in Honors Theses by an authorized administrator of OpenSIUC. For more information, please contact [email protected]. Maya Ritual and Myth: Human Sacrifice in the Co?text of the Ballgame and the Relationship to the Popol yUh Jessica Zaccagnini Dr. Jonathan Hill Anthropology 480 December 8, 2003 Maya Ritual and Myth: Ritual Human Sacrifice in the Context ofth~ Ballgame and the Relationship to the Popol Vuh Abstract The ballgarne existed as an integral facet of Mayan life. Ritual and mythic expression are inextricably linked to the execution ofthe ballgarne and are deeply integrated into Mayan culture. Ritual human sacrifice is an unquestionable aspect related to the ballgarne. The Maya rulers extended the outcome of the ballgarne by satisfYing th., deities through ritual and human sacrifice (Scarborough 1991 :143). The Quiche book of epic narratives, named the Papal Vuh, is a recurring theme in the exploration of the ballgarne and it is deeply weighted with mythic significance. A discussion of how this theme is interwoven into the political, social, and religious aspects of Mayan society wil! be addressed in this paper.