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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. -
Introducing Izapa
Ancient Mesoamerica, 29 (2018), 255–264 Copyright © Cambridge University Press, 2018 doi:10.1017/S0956536118000494 INTRODUCING IZAPA Robert M. Rosenswiga and Julia Guernseyb aDepartment of Anthropology, State University of New York at Albany, Albany, New York 12222 bDepartment of Art and Art History, University of Texas, Austin, Texas 78705 Abstract This paper introduces the articles that comprise this Special Issue on Izapa. First, we review early reporting and assessments of Izapa’s monuments as well as archaeological investigations undertaken at the site during the twentieth century. Next, we describe more recent developments in interpretation and new archeological excavations and survey data collected during the past two decades. The papers in this Special Issue present new information that contribute to our evolving understanding of Izapa during the millennium that stretches from the Middle Formative period through the Middle Classic period (700 b.c.–a.d. 600). They serve as a status report on our understanding of the still largely enigmatic ancient kingdom, its regional structure, and connections to contemporaneous Isthmian sites. INTRODUCTION Blanca collapsed after a few centuries, and population declined in the immediate region. Its demise was a continuation of a millennium Izapa followed a trajectory of settled life that began at the beginning of political volatility characterized by a succession of polities coa- of the second millennium b.c. in the Soconusco region of Chiapas lescing and collapsing on the coastal plain (Love 2002b, 2007, and neighboring Guatemala (Figure 1). A series of Early Formative 2011). This rise-and-fall sequence provided the context in which (1900–1000 b.c., all dates calibrated) centers characterize the mounded architecture was adopted at Izapa sometime around 800 Mazatán zone of the Soconusco region (Clark and Pye 2000; b.c. -
Mesoamerican BALLGAME PHYSICAL EDUCATION, GRADES 5–8
MESOAMERICAN BALLGAME PHYSICAL EDUCATION, GRADES 5–8 “So tell me the rules!” “Two teams—like doubles tennis, but no net and no rackets. Use your hips; no hands, no feet. Got it?” Max pointed at a stone ring high up on the side wall. “Is that the basket? Because that looks impossible!” “No, that’s just a marker. Think tennis, not basketball. You score if the other side can’t return, or if they hit out—” Her voice was drowned out by the trumpet and drums. The crowd picked up the rhythm, and the frenzied stamping of their feet echoed through the ball court. The Jaguar Stones, Book Three: The River of No Return, page 240 ESSENTIAL QUESTION: What was the cultural and spiritual significance of the Mesoamerican Ballgame? Sub questions: - How was the ancient Mesoamerican Ballgame played? - How is it similar to and different from today’s ball games? - What are the origins of the ball games we play today? MATERIALS / RESOURCES: - Access to research materials and the Internet. - Kickballs or volleyballs, basketball court, masking tape to mark serve line and court boundaries, knee pads if available. - Rules and court design sheet (provided). MESOAMERICAN BALLGAME 2 OBJECTIVES: The student will know: - The history of the Mesoamerican Ballgame (‘pitz’) and its place in Maya mythology and society. - How to work as a team to overcome challenges placed upon them by the physical restrictions of the game. The student will be able to: - Understand how ‘pitz’ compares and contrasts to modern ball games. - Demonstrate a cultural understanding of the game and its place in ancient society. -
The Carved Human Femprs from Tomb 1, Chiapa De Corzo, Chiapas, Mexico
PAPERS of the NEW WOR LD ARCHAEOLO G ICAL FOUNDATION NUMBER SIX THE CARVED HUMAN FEMPRS FROM TOMB 1, CHIAPA DE CORZO, CHIAPAS, MEXICO by PIERRE AGRINIER PUBLICATION No. 5 NEW WORLD ARCHAEOLOGICAL FOUNDATION ORINDA, CALIFORNIA 1960 NEW WORLD ARCHAEOLOGICAL FOUNDATION 1960 OFFICERS THOMAS STUART FERGUSON, President 1 Irving Lane, Orinda, California ALFRED V. KIDDER, PH.D., First Vice-President MILTON R. HUNTER, PH.D., Vice-President ScoTT H. DUNHAM, Secretary-Treasurer J. ALDEN MASON, PH.D., Editor and Field Advisor GARETH W. LowE, Field Director, 1956-1959 FREDRICK A. PETERSON, Field Director, 1959-1960 DIRECTORS ADVISORY COMMITTEE SCOTT H. DUNHAM, C.P.A. PEDRO ARMILLAS, PH.D. THOMAS STUART FERGUSON, ESQ. GORDON F. EKHOLM, PH.D. M. WELLS JAKEMAN, PH.D. J. POULSON HUNTER, M.D. ALFRED V. KIDDER, PH.D. MILTON R. HUNTER, PH.D. ALFRED V. KIDDER, PH.D. EDITORIAL OFFICE NICHOLAS G. MORGAN, SR. ALDEN MASON LE GRAND RICHARDS J. UNIVERSITY MUSEUM ERNEST A. STRONG UNIVERSITY OF PENNSYLVANIA Philadelphia 4, Pa. J. ALDEN MASON EDITOR Orders for and correspondence regarding the publications of The New World Archaeological Foundation should be sent to SCOTT H. DUNHAM, Secretary 510 Crocker Building San Francisco 4, California Price $2.00 Printed by THE LEGAL INTELLIGENCER Philadelphia 4, Pa. PAPERS of the NEW WOR LD ARCHAEOLO G ICAL FOUNDATION NUMBER SIX THE CARVED HUMAN FEMURS FROM TOMB 1, CHIAP A DE CORZO, CHIAPAS, MEXICO by PIERRE AGRINIER PUB LICATION No. 5 NEW WoRLD ARCHAEOLOGICAL FOUNDATION ORINDA, CALIFORNIA 1960 CONTENTS PAGE INTRODUCTION 1 I. DESCRIPTION ..•...........•......................•... 2 Bone 1 .................................... 2 Bone 2 2 Bone 3 2 Bone 4 3 Technique ................................................ -
The Identity and Spectacle of Sport As a Modern Piazza
The Identity and Spectacle of Sport as a Modern Piazza A thesis submitted to the Graduate School of the University of Cincinnati in partial fulfillment of the requirements for the degree of Master of Architecture in the department of Architecture of the College of Design, Architecture, Art, and Planning by Mackenzie M Grause Bachelor of Science in Architecture University of Cincinnati May 2015 Committee Chair: M. McInturf, M.Arch. Committee Member: A. Kanekar, Ph.D. Abstract Sports have always been and always will be a significant part of our every day lives. This thesis contends that in order to continue to serve the community and cities in which the stadia are located, they must be designed as a modern day piazza. Historically, the Mesoamerican civilizations as well as the Ancient Greeks and Romans, treated their athletic facilities and buildings with such significance that they placed these facilities in the city center. This thesis argues that today these sporting facilities also serve the community the same way the Italian piazza serves communities. Major stadium facilities such as Detroit’s new professional hockey and basketball arena, the proposal for AC Milan’s soccer stadium, and the London Olympic stadium, all represent a sporting venue that effectively engages the community. They also serve as a polyfunctional spaces that can be used by many different clients at varying times. In doing so, these stadia have the ability to transform and completely rejuvenate areas of cities. This thesis contends that past, present, and future stadia are all examples of a piazza through their symbolic nature, social function, focal point of the community, and center of daily life. -
A New Artistic Rendering of Izapa Stela 5: a Step Toward Improved Interpretation
Journal of Book of Mormon Studies Volume 8 Number 1 Article 6 1-31-1999 A New Artistic Rendering of Izapa Stela 5: A Step toward Improved Interpretation John E. Clark Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Clark, John E. (1999) "A New Artistic Rendering of Izapa Stela 5: A Step toward Improved Interpretation," Journal of Book of Mormon Studies: Vol. 8 : No. 1 , Article 6. Available at: https://scholarsarchive.byu.edu/jbms/vol8/iss1/6 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title A New Artistic Rendering of Izapa Stela 5: A Step toward Improved Interpretation Author(s) John E. Clark Reference Journal of Book of Mormon Studies 8/1 (1999): 22–33, 77. ISSN 1065-9366 (print), 2168-3158 (online) Abstract Aided by creative techniques, Ajáx Moreno carefully prepared more accurate, detailed renderings of the Izapa monuments, including Stela 5, with its com- plex scenes of gods and other supernatural creatures, royalty, animals invested with mythic and value symbolism, and mortals. The author raises relevant questions about reconciling Jakeman’s view with the new drawing: Are there Old World connections? Can Izapa be viewed as a Book of Mormon city? Did the Nephites know of Lehi’s dream? Are there name glyphs on the stela? The scene, if it does not depict Lehi’s dream, fits clearly in Mesoamerican art in theme, style, technical execution, and meaning. -
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. -
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. -
Creation Cosmos
Creation, Cosmos, and the Imagery of Palenque and Copan Linda Schele and Khristaan D. Villela University of Texas, Austin At the 1992 Texas Meetings, Schele published in Schele (1992) and Freidel, (1992) presented a new interpretation of the Schele, and Parker (1993), we discuss here creation myth and the imagery associated only the main features of the story and its with it, as they are recorded in Classic Period association to astronomical phenomena. inscriptions. There is continuing debate The story of creation on Quirigua about some of the details in this reconstruc- Stela C (fig. 1) gives us the most detailed tion, but various researchers (Schele, Grube, information about the first moment. The text Nahm, R. Johnson, and Quenon) have tested describes the first event as the “appearance some of its patterns and found them to be or manifestation of an image” (halhi productive. This new reconstruction resulted k’ohba). Here the image that appeared was from the decipherment of texts at Quirigua, of three stone-settings (u tz’apwa tun), Palenque, and elsewhere, relating the events described as a jaguar throne stone placed by of creation and associating them with the Paddler Gods at a place called Na-Ho- various constellations, the Milky Way, and Chan, ‘House (or First or Female) Five- their movement through the sky. Since a Sky’; a snake throne stone set up by an detailed discussion of the creation story is unknown god at Kab-Kah,1 ‘Earth-town’; Fig. 1. The Creation Passage from Quirigua Stela C. 1 a. A council of gods aiding in the setting of the jaguar throne. -
An Annotated Overview of “Tikal Dancer” Plates * by Erik Boot (E-Mail: [email protected])
An Annotated Overview of “Tikal Dancer” Plates * by Erik Boot (e-mail: [email protected]) ***************************************************************************** This essay presents twenty-seven ceramic plates painted in the well-known “Tikal Dancer” style or tradition (Reents-Budet 1994: 339). Originally, the “Tikal Dancer” plates were nicknamed “Uaxactun Dancer” plates (Hellmuth, cited in Coe 1982: 88), after the fact that the first identified example was excavated archaeologically at Uaxactun. Subsequently other such plates have been excavated at Tikal (Culbert 1993: Figure 43a & Figure 48c). The remaining “Tikal Dancer” plates are generally without any indication of provenance, having been removed illegally from their original context (note 1). The plates in this tradition are painted in different shades of orange, red, green, and black on a cream or sometimes tawny background. Most of the plates have an outflaring wall and a slightly accentuated exterior flange. The majority of the plates originally stood on three hollow (rattle) pedestals. The design on the bottom of the plate depicts an anthropomorphic male figure. In most of the examples the figure has been executed in a powerful fine black line drawing, while the body and costume have been colored in orange, red, and green. In most of the examples his arms are stretched out, while the hands are turned down with the thumbs parallel to the surface of the hands and fingers. The positioning of the legs is indicative of a dancing movement (cf. Grube 1992). The posture of the figure, his elongated head, headdress, and costume identify the male figure as the dancing resurrected Young Maize God (Reents-Budet 1994: 197-198, 339, Figs. -
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. -
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.