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Coverbild: Powwow: tanzende Lakota; s. Kurzbeitrag auf Seite 244f.; Foto: Günter Macho, s. auch: http://www.gunter-macho.at Backcover: Abbildungen © GRASSI Museum für Völkerkunde zu Leipzig (s. S. 240) printmix herr sickinger am waldrand 8 018209 bad doberan tel.: 038203-739173 Impressum: AmerIndian Research. Zeitschrift für indianische Kulturen von Alaska bis Feuerland. ISSN: 1862-3867 Gegründet im Jahr 2005 von Mario Koch und Rudolf Oeser. Englische Übersetzung der Einleitungen, sofern nicht von den Autoren geliefert, von Robert A. Oeser, Brattleboro, VT (USA). Spanische Übersetzungen, sofern nicht von den Autoren geliefert, von Christian Voggenreiter. Der Beitrag ab S. 226 wurde auf Wunsch des Autors in "alter" Rechtschreibung gedruckt. Die Preisangabe dieser Zeitschrift (inklusive Versand) gilt für Deutschland. Verlag: Dr. Mario Koch (Eigenverlag, nicht im Handelsregister eingetragen), Bergstr. 4, 17213 Fünfseen / OT Rogeez Tel. 039924-2174 (abends), E-Mail: [email protected], Homepage: www.amerindianresearch.de Herausgeber und Chefredakteur: Dr. Mario Koch Satz und Layout: Rudolf Oeser gedruckt bei printmix24, Bad Doberan Redaktionsanschrift: AmerIndian Research, Dr. Mario Koch, Bergstr. 4, 17213 Fünfseen/OT Rogeez Copyright beim Verlag. Für gezeichnete Beiträge liegen die Rechte bei den Autoren, ansonsten beim Verlag. Manuskripteinsendungen müssen frei von Rechten Dritter sein. Keine Haftung für unverlangt eingesandte Beiträge. Kein Teil dieser Zeitschrift darf ohne schriftliche Genehmigung des Herausgebers reproduziert werden. Alle gezeichneten Beiträge geben die Meinungen bzw. das Sachwissen der Autoren wieder und müssen nicht der Meinung der Redaktion entsprechen. Bankverbindung: Commerzbank Rostock-Roggentin Konto 190 99 77 01 BLZ 130 400 00 BIC: COBADEFFXXX IBAN: DE47 1304 0000 0190 99 77 01 Liebe Leserinnen und Leser, mit dem vorliegenden 10. Heft können wir ein kleines Jubiläum feiern. Wir wollen an dieser Stelle natürlich vor allem denen danken, die uns mit Rat und Tat unterstützt haben. Unser besonderer Dank gilt hierbei Frau Prof. Ursula Thiemer-Sachse sowie unserer zuverlässigen Druckerei, printmix24, in Bad Doberan. Wir danken aber auch allen Autoren, die fleißig recherchiert und uns mit Beiträgen versorgt haben. Zehn pünktliche Ausgaben von AmerIndian Research stehen für Kontinuität und gelegentliche Äußerungen beweisen uns, dass wir inzwischen zur "festen Größe" unter den fachspezifischen Zeitschriften geworden sind. Wir möchten diese Gelegenheit gern nutzen, Sie als Leser aufzufordern, uns per Mail, Postkarte oder telefonisch Ihre Meinung mitzuteilen: Welche Themen interessieren Sie besonders, was sollte aus Ihrer Sicht am Erscheinungsbild der Zeitschrift geändert werden? Noch ein weiteres Wort in eigener Sache: ohne Geld läuft natürlich nichts. Wir werden den Einzel- und Abo- Preis für AmerIndian Research auch im nächsten Jahr nicht ändern. Das heißt, der Preis für ein Jahresabonnement beträgt weiterhin 25 Euro. Nur unsere Leser außerhalb Deutschlands müssen wegen der Portokosten seit diesem Jahr 8 Euro mehr bezahlen. Für diejenigen unserer Leser in der Schweiz und in Österreich, die jedoch bereits Abonnenten sind, ändert sich nichts. Um den Zahlungsverkehr zu vereinfachen, legen wir diesem Heft eine „Ermächtigung zum Einzug von Forderungen durch Lastschriften“ bei (gilt nur für Leser in Deutschland!). Wer sich einverstanden erklärt, dass wir seinen Abo-Beitrag abbuchen, der möchte diesen Auftrag bitte ausfüllen, unterschreiben und an die Redaktionsadresse senden. Die Abbuchung des Jahresbeitrages erfolgt dann jeweils Anfang Februar, wenn keine anderen Absprachen getroffen werden. Selbstverständlich kann jederzeit ein Rücktritt vom Lastschriftverfahren erfolgen. Wir hoffen, das neue Heft findet Ihr Interesse, und Sie bleiben uns auch im nächsten Jahr treu! Ihr Redaktionsteam Dr. Mario Koch, Herausgeber Inhalt: Lars Frühsorge & Traditionelle Salzgewinnung in San Mateo Ixtatán, Guatemala: Vorspanische Ulrich Wölfel Wurzeln, religiöse Bedeutung, kulturhistorische Implikationen S. 196 Jörg Ludwig Indianische Arbeitskräfte in der Indigoproduktion Mittelamerikas im 16./17. Jahrhundert S. 204 Stephan Augustin Inuit und Yupik – Eskimo-Sammlungen und Ausstellung im Völkerkundemuseum Herrnhut S. 211 Lysann Schneider AYAHUASCA – kein bunter Zauber. Ein ethnographischer Selbstversuch. S. 222 Jan Henrik Holst Geschichte der Klassifikationen der nordamerikanischen Indianersprachen S. 226 Kurzbeiträge UNESCO-Weltkulturerbe: Teotihuacán, Mexiko S. 238 Die Amerikas - Lebenswelten vom Eismeer bis nach Feuerland. Teil der Dauerausstellung "Rundgänge in einer Welt" ab 28.11.2008 im GRASSI Museum für Völkerkunde zu Leipzig S. 240 Richard Erdoes verstorben S. 242 WINTERPROJEKT: Pine Ridge Reservat Winter 2008/2009 S. 243 Kurzer Bericht einer Studienreise nach Pine Ridge, 2008 S. 244 Barack Obama, der neue Präsident der USA S. 248 Rezensionen S. 249 Außerdem finden Sie Informationen zu aktuellen Ausstellungen. Lars Frühsorge & Ulrich Wölfel Traditionelle Salzgewinnung in San Mateo Ixtatán, Guatemala Traditionelle Salzgewinnung in San Mateo Ixtatán, Guatemala: Vorspanische Wurzeln, religiöse Bedeutung, kulturhistorische Implikationen Lars Frühsorge & Ulrich Wölfel In der Chuj-Gemeinde von San Mateo Ixtatán im nordwestlichen Hochland Guatemalas hat sich eine Salzproduktion erhalten, deren Wurzeln bis in die vorspanische Zeit zurückreichen. Als ein zentrales Symbol lokaler Religion und Identität ist das Salz Gegenstand von Ritualen und mündlichen Überlieferungen, die von seinem übernatürlichen Ursprung und einem Krieg um die Salinen berichten. Diese Traditionen werden mit historischen und archäologischen Quellen in Zusammenhang gesetzt, um die kulturgeschichtliche Entwicklung in der Region nachzuvollziehen. Ausgehend von der Annahme, dass die historischen Um- stände ein langfristiges Überleben traditioneller religiöser Elemente ermöglichten, präsentieren wir in diesem Artikel eine These zum Zusammenhang zwischen Religion und Produktion in vorspanischer Zeit. In the Chuj-Mayan community of San Mateo Ixtatán in northwestern Highland Guatemala there is a traditional salt-production with pre-Hispanic roots. As a symbol of local identity and religion the salt is subject to various rituals and histories about its supernatural origin and an ancient war over the salines. These and other aspects of traditional culture can be related to archaeological and historical sources. Based upon the hypothesis that favorable historical circumstances permitted the long term transmission of traditional religious elements, we present a theory about the relationship between religion and production in pre-Hispanic times. En la comunidad Maya-Chuj de San Mateo Ixtatán (Huehuetenango, Guatemala) hay una producción de sal con raíces en la época pre-colonial. Sirviendo como símbolo religioso de la identidad local, la sal tiene un papel importante en ceremonias. Cuentos tradicionales naran del orígen de la sal y una gran guerra sobre las minas. Relacionado con fuentes arqueológicos e históricos argumentamos que ciertas dinamicas históricas facilitaron la superviviencia de elementos tradicionales que permiten la reconstrucción hipotética de un modelo para la relación entre religión y producción en el mundo pre-Hispanico. Einleitung mit Stockfisch. Auch für die Region Mesoamerika wird von der Existenz einer ritual economy (Wells & Davis- Der Zugang zu Rohstoffen, Produktion und Han- Salazar 2007) ausgegangen, in der sich Produktion und del sind zentrale Voraussetzungen in kulturhistorischen Religion gegenseitig bedingten. Heute wird es jedoch Entwicklungsprozessen weltweit. Allerdings können zunehmend schwieriger, Reste jener nichtwestlichen auch kulturelle Faktoren ihrerseits wirtschaftliche Ent- Denkweisen zu finden, die Rückschlüsse auf vergange- wicklungen beeinflussen. So führten im mittelalterli- ne Wirtschaftsformen zulassen. Eine solche Gelegen- chen Europa katholische Fastenvorschriften zum wirt- heit bietet sich unserer Ansicht nach in der Gemeinde schaftlichen Aufstieg Skandinaviens durch den Handel von San Mateo Ixtatán, die am nördlichen Rand der Gebirgskette der Cuchumatanes im nordwestlichen Hochland Guatemalas liegt. Die dortige Chuj- Bevölkerung, eine Gruppe von Sprechern einer Maya- sprache, betreibt eine Form der Salzgewinnung, die von zentraler Bedeutung für die Identität und traditio- nelle Religion des Ortes ist, und deren Wurzeln bis in vorspanische Zeit zurückreichen. Der vorliegende Bei- trag beruht auf Beobachtungen während zweier Besu- che im Jahr 2006 und einer ethnoarchäologischen Feld- forschung im Sommer 2007, bei der archäologische Stätten und mündliche Überlieferungen in der Region dokumentiert wurden. Die Salzproduktion von San Mateo Ixtatán und ihre vorspanischen Wurzeln Schon der heutige Ortsname der Gemeinde belegt eine lange Tradition der dortigen Salzproduktion. Ixta- Karte von Guatemala und dem Departamento Huehuete- tán bedeutet in der aztekischen Sprache Nahuatl soviel nango mit Sprachen. wie "Ort des Salzes". Wie viele andere solcher Topo- AmerIndian Research, Bd. 3/4 (2008), Nr. 10 196 Lars Frühsorge & Ulrich Wölfel Traditionelle Salzgewinnung in San Mateo Ixtatán, Guatemala Das Tal mit den Salzquellen. Chuj-Frauen transportieren das Salzwasser in den Ort. nyme geht dieser Name wahrscheinlich auf die zen- Nach Zahlung einer geringen Gebühr an die Gemein- tralmexikanischen Hilfstruppen der spanischen Con- deverwaltung schöpfen sie das salzige Wasser mit gro- quistadoren zurück. Ob es sich dabei um eine
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    Maya Writing Comprehension Questions

    Maya Writing The Maya were one of the five ancient civilisations to have Although all the ancient Maya people shared the same culture, the Maya people from different cities independently developed a fully-fledged writing system. The and villages had their own distinct customs, clothing and language. This meant that there was not earliest examples of Maya writing were found in San Bartolo, one single Mayan language. There are over 800 Maya glyphs, but we can only decipher around Guatemala and date to as far back as 300 BC. 400 of them at the moment. The Maya people used a hieroglyphic writing system. Hieroglyphic Examples of Maya writing have been found carved in wood, on pottery, on stone monuments and writing consisted of signs or symbols called hieroglyphs or glyphs in codices (books). In addition to this, writing has also been found on lintels in their temples as well. for short. The glyphs in Maya writing were either logograms (which represent words), or syllabograms (which represent a unit of sound). The syllabograms would then be combined Codices written by Maya priests and scholars contained within a single glyph block and read together to create a word. information about astronomy, religion and gods. However, only As the Maya often had several syllabograms to represent the four known copies have survived to date. In 1562, a Catholic same sound, people could be creative when writing and choose priest called Diego de Landa ordered the mass burning of a different syllabograms to build up words. It seems that the Maya number of Maya codices, condemning them as a work of the preferred to vary how they spelt words within the same piece of devil.
  • On the Origin of the Different Mayan Calendars Thomas Chanier

    On the Origin of the Different Mayan Calendars Thomas Chanier

    On the origin of the different Mayan Calendars Thomas Chanier To cite this version: Thomas Chanier. On the origin of the different Mayan Calendars. 2014. hal-01018037v1 HAL Id: hal-01018037 https://hal.archives-ouvertes.fr/hal-01018037v1 Submitted on 3 Jul 2014 (v1), last revised 14 Jan 2015 (v3) HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. On the origin of the different Mayan Calendars T. Chanier∗1 1 Department of Physics, University of Namur, rue de Bruxelles 61, B-5000 Namur, Belgium The Maya were known for their astronomical proficiency. Whereas Mayan mathematics were based on a vigesimal system, they used a different base when dealing with long periods of time, the Long Count Calendar (LCC), composed of different Long Count Periods: the Tun of 360 days, the Katun of 7200 days and the Baktun of 144000 days. There were three other calendars used in addition to the LCC: a civil year Haab’ of 365 days, a religious year Tzolk’in of 260 days and a 3276- day cycle (combination of the 819-day Kawil cycle and 4 colors-directions). Based on astronomical arguments, we propose here an explanation of the origin of the LCC, the Tzolk’in and the 3276-day cycle.