Consonant Deletion, Obligatory Synharmony, Typical Suffixing an Explanation of Spelling Practices in Mayan Writing*
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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 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. -
EVIDENCE of the NEHOR RELIGION in MESOAMERICA
EVIDENCE of the NEHOR RELIGION in MESOAMERICA Jerry D. Grover Jr., PE, PG Evidence of the Nehor Religion in Mesoamerica Evidence of the Nehor Religion in Mesoamerica by Jerry D. Grover, Jr. PE, PG Jerry D. Grover, Jr., is a licensed Professional Structural and Civil Engineer and a licensed Professional Geologist. He has an undergraduate degree in Geological Engineering from BYU and a Master’s Degree in Civil Engineering from the University of Utah. He speaks Italian and Chinese and has worked with his wife as a freelance translator over the past 25 years. He has provided geotechnical and civil engineering design for many private and public works projects. He took a 12-year hiatus from the sciences and served as a Utah County Commissioner from 1995 to 2007. He is currently employed as the site engineer for the remediation and redevelopment of the 1750-acre Geneva Steel site in Vineyard, Utah. He has published numerous scientific and linguistic books centering on the Book of Mormon, all of which are available for free in electronic format at www.bmslr.org. Acknowledgments: This book is dedicated to my gregarious daughter, Shirley Grover Calderon, and her wonderful husband Marvin Calderon and his family who are of Mayan descent. Thanks are due to Sandra Thorne for her excellent editing, and to Don Bradley and Dr. Allen Christenson for their thorough reviews and comments. Peer Review: This book has undergone third-party blind review and third-party open review without distinction as to religious affiliation. As with all of my works, it will be available for free in electronic format on the open web, so hopefully there will be ongoing peer review in the form of book reviews, etc. -
Mayan Medicine: Rituals and Plant Use by Mayan Ah-Men
MAYAN MEDICINE: RITUALS AND PLANT USE BY MAYAN AH-MEN by Kaylee Doemel Submitted to the Faculty of The Archaeological Studies Program Department of Sociology and Archaeology in partial fulfillment of the requirements for the degree of Bachelor of Science University of Wisconsin-La Crosse 2013 Copyright © 2013 by Kaylee Doemel All rights reserved II MAYAN MEDICINE: RITUALS AND PLANT USE BY MAYAN AH-MEN Kaylee Doemel, B.S. University of Wisconsin-La Crosse, 2013 Mayan civilization is a great example of a culture that was able to live off of the land and thrive using the resources around them. This paper looks at ah-men healers in Classic Mayan societies. It examines the plants and rituals used when curing illnesses and how we can observe this in the archaeological record. Classic Mayan ideology is also looked at in regards to its connection to ah-men and medicine, looking at ah-men's position in society due to the knowledge that they possessed. This paper also examines modern Mayans today and the ancient healing techniques that they practice. With this information, looking at what seemed to work and not work for curing different illnesses in Classic Mayan societies, modern medicine may become more natural, using plants and other resources available to cure illnesses. III ACKNOWLEDGEMENTS I would like to say a special thanks to my thesis advisor Dr. David A. Anderson and my reader Dr. Timothy McAndrews for all the help and encouragement in this process. I would also like to thank my writing group members Brittany Viviani and Kristine Fitzpatrick for all of their help and input while writing this paper. -
It's the Journey Not the Destination: Maya New Year's Pilgrimage and Self-Sacrifice As Regenerative Power
Article Journal of Social Archaeology 2018, Vol. 18(3) 325–347 ! The Author(s) 2018 It’s the journey not the Article reuse guidelines: sagepub.com/journals-permissions destination: Maya New DOI: 10.1177/1469605318764138 Year’s pilgrimage and journals.sagepub.com/home/jsa self-sacrifice as regenerative power Eleanor Harrison-Buck Department of Anthropology, University of New Hampshire, Durham, NH, USA Astrid Runggaldier Department of Art and Art History, University of Texas at Austin, Austin, TX, USA Alex Gantos Belize River Archaeological Project, Archaeology Laboratory, University of New Hampshire, Durham, NH, USA Abstract This article examines Maya New Year’s rites involving pilgrimage and bloodletting. We suggest that ceremonies today that center around the initiation of young men and involve self-sacrifice and long-distance pilgrimage to the mountains and coast may have pre-Hispanic roots. New Year’s ceremonies express a core ontological principle of dualistic transformation involving physical change (jal) from youth to adulthood and transference or replacement (k’ex) of power in official leadership roles. This distinct way of knowing the world emphasizes one’s reciprocal relationship with it. We conclude that ancient Maya pilgrimage was not about acquiring a particular thing or venerating a specific place or destination. It was about the journey or what Timothy Ingold calls ‘‘ambulatory knowing.’’ The Maya gained cosmological knowledge, linking the movement Corresponding author: Eleanor Harrison-Buck, Department of Anthropology, University of New Hampshire, Huddleston 311, 73 Main St., Durham, NH 03824, USA. Email: [email protected] 326 Journal of Social Archaeology 18(3) of their body to the annual path of the sun and their sexuality and human regenerative power to earthly renewal, which required blood to be successful. -
The Quadripartite Badge: Narratives of Power and Resurrection in Maya Iconography
THE QUADRIPARTITE BADGE: NARRATIVES OF POWER AND RESURRECTION IN MAYA ICONOGRAPHY by VICTORIA ANN INGALLS B.S. Texas State University, 2009 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 Fall Term 2012 © 2012 Victoria A. Ingalls ii ABSTRACT Ancient Maya iconography primarily depicted elite individuals in idealized states of being and rationalized their power and authority through ideological concepts and otherworld beings. This study aims to reexamine previous assumptions made concerning the Quadripartite Badge. This motif is examined based on iconographic associations and contexts, as well as temporal and spatial distributions. The dataset was created from currently identified examples of the Quadripartite Badge, although only a select group is extensively examined. The spread of this motif is demonstrated through time and its spatial dispersals are noted for their political consequences. Indicating the liminal status of its user, the Badge is frequently placed in scenes of transformation, accompanying rites of passage. It is also established that as elite women became more prominent, women from Tikal and Calakmul circulated this iconography through marriage alliances, as seen in the number of newly ‘arrived’ women carrying the Badge. Other iconographic associations of the Badge revealed strong ties with the Maize God and the cyclical nature of agriculture. For the continuation of the maize cycle and renewal of universal forces, sacrifice was required; the completion of ritual sacrifice was demonstrated through the depiction of the Quadripartite Badge. This one expression of power simultaneously validated earthly and otherworldy authority, ensuring the continuation of the cosmos and the perpetuation of the sun and maize cycles. -
Alternative Epigraphic Interpretations of the Maya Snake Emblem Glyph
ALTERNATIVE EPIGRAPHIC INTERPRETATIONS OF THE MAYA SNAKE EMBLEM GLYPH by CHRISTOPHER T. SAVAGE B.S. University of Central Florida, 1994 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Interdisciplinary Studies in the Office of the Vice Provost at the University of Central Florida Orlando, Florida Fall Term 2007 ABSTRACT This thesis seeks to demonstrate that the Maya snake emblem glyph is associated with religious specialists, instead of geographic locations, as emblem glyphs are typically understood to be. The inscriptions and the media on which the snake emblem glyph occurs will be analyzed to determine the role or function of the “Lord of the Snake.” Temporal and spatial data has also been collected to aid in understanding the enigmatic glyph. The snake emblem glyph has recently been identified as originating from a broad area containing the sites of El Perú and La Corona in Guatemala, and Dzibanche, Mexico, a departure from the longstanding choice of Calakmul, Mexico. Unprovenanced snake emblem glyph texts have been cataloged under a “Site Q” designation („Q‟ for the Spanish word Que, meaning “which”) by Peter Mathews. Site Q is thus not securely identified geographically, which confounds efforts to designate a particular site as the snake emblem glyph site. Other problems with the snake emblem glyph, such as its geographically wide dispersal, hint that it is not a title of a particular city or region. Yet another problem is “a proper fit” between the individuals listed on unprovenanced material and individuals named at sites associated with the snake emblem glyph. -
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. -
Version with Searchable Text
To the memory of Karl Ruppert Michael D. Coe The Maya Scribe and His World The Grolier Club New York MCMLXXIII Copyright © 1973 by The Grolier Club. All rights reserved . This book may not be reproduced, in whole or in part, in any form, except by reviewers for the public press, without written permission from the publishers. Library of Congress catalog card number: 73-17731 International standard book number: 0-8139-0568-0 The Committee on Publications of the Grolier Club certifies that this copy of "The Maya Scribe and his World" is one of an edition of one thousand copies printed by the Meriden Gravure Company. Norman Ives designed the book. Preface from specialists. For myself, at least, a whole new world Contents Preface 5 of native American thought was opened up. In addition, certain objects in the exhibit possessed an intrinsic in terest by their very uniqueness; in particular, the gen One August day, during the Corn Dance at Santo Dom erosity of an anonymous collector made it possible to Introduction ingo Pueblo, New Mexico, I was asked by my friends put on display for the first time a previously unknown Ancient Maya writing and calligraphy 7 Alfred Bush and Douglas Ewing to organize an exhibi Maya codex (No. 87) . It should be understood, however, Funerary ceramics of the Classic Maya 11 tion on ancient Maya writing at the Grolier Club. I agreed that this catalogue does not contain all the pieces Symbolism and ceremonial paraphernalia 16 reluctantly, since I was then (and am still) engaged in actually exhibited. -
The Conflict Between Mayan and European Astronomical Traditions in Mayan Colonial Documents
1 ANIMATE VERSUS INANIMATE: THE CONFLICT BETWEEN MAYAN AND EUROPEAN ASTRONOMICAL TRADITIONS IN MAYAN COLONIAL DOCUMENTS Alfonso Lacadena Universidad Complutense de Madrid SAA Session on "Celestial References in Mesoamerican Creation Stories" (Org. by Gabrielle Vail and Timothy Knowlton) Vancouver, March 26-30 2008 ABSTRACT In colonial Mayan documents there is a contradiction in how celestial bodies are counted, in some cases using the numeral classifier –tul (for human and supernatural beings) and in others the numeral classifier –p’el (for inanimate beings). In this work it is proposed that such contradiction is only apparent, reflecting the conflict between two great astronomical traditions: the original pre-Columbian Maya, who conceived of celestial bodies as animate beings, and the recently acquired European one, which considered celestial bodies as inert objects. Numeral classifiers and the counting of celestial bodies in Colonial Yucatec As is well known, numeral classifiers are particles that combine with numbers in counting objects, classifying them into certain classes that vary from language to language. In the Yucatecan group—group of languages of the Maya family that exhibits numeral classifiers, as well as the Ch’olan-Tzeltalan group—these classes refer mainly to animacy, shape and size of objects, and the spatial relation that the counted objects have amongst them or in relation to other objects. Numeral classifiers give an extraordinary opportunity to look through the same eyes of the people studied and see how they organized and interpreted the surrounding universe. The numeral classifier which is most commonly used in the count of celestial bodies in Maya alphabetic colonial documents is <ppel> (also written as <pel>, <pel> and <bel>). -
Ritual Humor in Classic Maya Religion
CHAPTER 4 Ritual Humor in Classic Maya Religion Our understanding of Classic Maya society and religion has changed radically over the last several decades. Due to the epigraphic insights of Tatiana Proskouriakoff and others, it is now known that the individuals depicted on Maya monuments are not calendar priests, but kings. It is becoming increasingly evident that the monumental texts record dynastic history, the achievements of particular rulers, and the structure and organization of regional polities. In this extremely exciting and fruitful time of glyphic and iconographic research, there has been a primary orientation toward the monuments and their accompanying texts. However, this has given a somewhat limited view of Classic Maya religion and society. The scenes pro- vided by this public art are highly idealized portrayals of rulership. Almost invariably kings are presented in the prime of youth, despite the fact that they are frequently mentioned in the texts as being of advanced years. Were all Maya kings handsome, young and trim? Probably not. Important figures captured from other sites are depicted with wrinkles, lumpy noses, withered limbs, and sagging bellies (e.g., Piedras Negras Stelae 8 and 12). The recurrent themes in Classic monumental scenes appear to be warfare and the humiliation of captives, ancestor worship, and blood sacrifice. However, there was surely more to Classic ceremonial life than this. Scenes portrayed on portable objects, notably ceramic vessels and figurines, reveal a complex array of festival events and characters, many of which can be related to ceremonial performances of the Colonial and contemporary periods. In an important work, Victoria Bricker (1973) discussed ritual humor of the post- Conquest Maya. -
Yearbearers in the Paris Codex: a Description of Iconographic and Calendrical Elements1
Studies Yearbearers in the Paris Codex: A Description of Iconographic and Calendrical Elements1 JAKUB ŠPOTÁK Department of Comparative Religion Faculty of Arts Comenius University, Bratislava In this paper, the author describes basic iconographic elements of two pages from Paris Codex, known as Yearbearer pages. Paper shown comparision of examples from Paris with other two Maya codices, Madrid and Dresden and also with colonial sources, mainly Landa’s Relación de las Cosas de Yucatán. Although, huge part of codex is destroyed, or missing, author will provide summary of previous observations with new ideas and hypothesis. Keywords: the Paris Codex, yearbearer, codices, Maya calendar, New Year ceremonies The Paris Codex can be described as a manual for twenty-two pages. The entire codex can be divided Maya priests. We can only assume what was the con- into six thematic units. In comparison, the Dresden tent of tens or even hundreds of codices that were de- Codex is divided into twelve sections. The first and stroyed during the Spanish conquest. We should take dominant part of the Paris Codex is called the K’atun into consideration the fact that the route information pages2. It comprises pages 2-12 (hypothetically, also and the content is specific to the place or the material the completely eroded first page). The second part is where it is shown. This means that the texts of the called the God C pages, comprising 15 to 18. The third Classic period (around 250 A.D. – 900 A.D.), which part is the Yearbearer pages, comprising 19 – 20. The are depicted on stone monuments (e.g., stelas), are fourth part is called the Day-Sign Tables, on page 21.