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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. -
CRÓNICAS Mesoamericanas Tomo I CRONICAS MESOAMERICANAS (TOMO I) © 2008 Universidad Mesoamericana ISBN: 978-99922-846-9-8 Primera Edición, 2008
CRÓNICAS MESOAMEricanas TOMO I CRONICAS MESOAMERICANAS (TOMO I) © 2008 Universidad Mesoamericana ISBN: 978-99922-846-9-8 Primera Edición, 2008 Consejo Directivo: Félix Javier Serrano Ursúa, Jorge Rubén Calderón González, Claudia María Hernández de Dighero, Carlos Enrique Chian Rodríguez, Ana Cristina Estrada Quintero, Luis Roberto Villalobos Quesada, Emilio Enrique Conde Goicolea. Editor: Horacio Cabezas Carcache. Traducción de textos mayas-quichés: Marlini Son, Candelaria Dominga López Ixcoy, Robert Carmack, James L. Mondloch, Ruud van Akkeren y Hugo Fidel Sacor. Revisor de estilo: Pedro Luis Alonso. Editorial responsable: Editorial Galería Guatemala. Consejo Editorial: Estuardo Cuestas Morales, Egemberto Alvergue Oliveros, Carlos Enrique Zea Flores, María Olga Granai de Zoller, Mario Estuardo Montes Granai. Diseño y diagramación: QUELSA. Ilustraciones en acuarela: Victor Manuel Aragón. Fotografía proporcionada por Fundación Herencia Cultural Guatemalteca, Fototeca de Justin Kerr de su catálogo Maya Vase Database y Fototeca de Fundación G&T Continental (páginas 119,134,140). Impresión: Tinta y Papel Derechos reservados. La reproducción total o parcial de esta obra sólo podrá hacerse con autorización escrita de la Universidad Mesoamericana. http://www.umes.edu.gt 40 Calle, 10-01, Zona 8, Guatemala, C. A. CRÓNICAS MESOAMEricanas TOMO I CONTENIDO PRÓLOGO 9 FÉLIX JAVIER SERRANO URSÚA INTRODUCCIÓN 11 HORACIO CABEZAS CARCACHE CÓDICES mayas Y MEXICANOS 17 TOMÁS BARRIENTOS Y MARION POPENOE DE HATCH Crónicas DE YAXKUKUL Y CHAC Xulub CHEN 31 ERNESTO VARGAS PACHECO CRÓNICA DE CHAC XULUB CHEN 44 TÍTULO DE LOS SEÑORES DE Sacapulas 59 RUUD VAN AKKEREN HISTORIA DE SU ORIGEN Y VENIDA DE SUS PADRES EN LAS TIERRAS DEL QUICHÉ. 78 PARTE I. FRAGMENTO QUIChé [K’iChe’] 88 TÍTULO DE CAGCOH [KAQKOJ] 93 ENNIO BOSSÚ TESTAMENTO Y TÍTULO DE LOS ANTECESORES DE 100 LOS SEÑORES DE CAGCOH SAN CRISTÓBAL VERAPAZ. -
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. -
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. -
Chichén Itzá 6 Turismo MÉRIDA | 7 Ubicación Se Localiza En El Sureste De La República Mexicana, Geografía En La Parte Norte De La Península De Yucatán
CATÁLOGO DE VENTAS Y U C ATA N EL INICIO DE UN NUEVO BAKTÚN BIENVENIDOS A YUCATÁN El principio y el origen de lo que hoy somos, nace en el Mayab, con la ancestral civilización maya a la que pertenecemos y cuya herencia milenaria nos llena de orgullo. El ser humano del siglo XXI está en la búsqueda de reencontrarse consigo mismo, de reconciliarse con la naturaleza y aprender de sus semejantes; está en la búsqueda de conocer antiguas civilizaciones, nuevos paisajes, nuevos mares, nuevas costumbres, nuevas experiencias… En YUCATÁN ofrecemos esta posibilidad de comunión en virtud de nuestro extraordinario patrimonio, teniendo la oportunidad de dar a conocer, preservar compartir y disfrutar la riqueza cultural , natural y turística que poseemos. En el inicio de un nuevo Baktún, de una nueva cuenta larga, ofrecemos a lo largo y ancho de Yucatán un sinnúmero de opciones de recreación, de esparcimiento, de conocimiento, de quietud, de tranquilidad, de salud, de aventura, de convivencia… YUCATAN es Tierra de Orígenes; es tierra donde todo comienza de nuevo; es tierra prodigiosa al alcance de todos los viajeros del mundo que buscan conocer y convivir con una cultura que está mas viva que nunca: La Cultura Maya. Somos herederos de esta gran riqueza, que debemos, queremos y deseamos compartir con todos ustedes y con las futuras generaciones. BIENVENIDOS A YUCATÁN. Rolando Rodrigo Zapata Bello Gobernador Constitucional del Estado de Yucatán EL GRAN MUSEO DEL MUNDO MAYA 2 Turismo MÉRIDA | 3 CRÉDITOS Rolando Zapata Bello Gobernador Constitucional del Estado de Yucatán Saúl M. Ancona Salazar Secretario de Fomento Turístico Patronato de las Unidades de Servicios Culturales y Turísticos del YUCATÁN Estado de Yucatán Tierra de Orígenes, tierra donde Asociación Mexicana de Hoteles Todo comienza de nuevo… en Yucatán, A.C. -
Fulbright Hays Curriculum Project
Fulbright-Hays Curriculum Project WATER: Playing a Major Role in the Development and Demise of Civilizations Upper Elementary (4–6th) Integrated Science and Social Studies Unit By Jody K. Geitz Consolidated Community School District 15 Palatine, Illinois “On The Footsteps of the Mayan and Inca Peoples” Fulbright-Hays Seminar Abroad 2008 Unit Contents 1. Unit Summary and Essential Questions 2. Pertinent Illinois State Standards and District Learner Statements 3. Introductory Lessons: a. Opening Discussion Questions b. The Water Cycle c. Geography of Mexico d. Maya Civilization 4. Uxmal: a. Uxmal – “Thrice-Built” b. Chultuns of Uxmal c. Chaac, The Rain God d. Science Focus: Rainwater Harvesting 5. Palenque: a. LaKam Ha’ – “Big Waters” b. “Palenque Means Big Water” article by Kirk D. French c. Discussion Questions d. Science Focus: Where does your drinking water come from? 6. Final Assessment: Comparison of Uxmal and Palenque 7. Water Resources Water – p. 2 of 25 Unit Summary Water—a substance composed of the chemical elements hydrogen and oxygen and existing in gaseous, liquid, and solid states. Water is one of the most plentiful and essential compounds found on Earth. It is vital to life, participating in virtually every process that occurs in plants and animals. An abundant supply of fresh water has been one of the essential factors in the development of all civilizations. This integrated social studies/science curriculum unit explores the ancient Maya civilization’s management of water resources and introduces students to basic scientific concepts fundamental to the discussion of management of water resources in society. Students will explore the Maya sites of Uxmal and Palenque searching for an understanding of how these ancient civilizations grew, prospered, and ultimately were abandoned. -
Ancient Maya Cities of the Yucatán December 3–11, 2016 ITINERARY
Ancient Maya Cities of the Yucatán December 3–11, 2016 ITINERARY DECEMBER 3 Arrive at Mérida International Airport (MID) by 4 p.m. Meet your tour representative for transfer to Hotel Mision de Fray Diego, located a block and a half from the main square in Mérida, the capital of the Mexican state of Yucatán. Meet the group for dinner and program orientation with our scholars, Ed Barnhart of the Maya Exploration Center and Joseph Suina (Cochiti). Overnight, Hotel Mision de Fray Diego, Mérida. D DECEMBER 4 We begin our exploration of the Maya world at Mérida the excellent Regional Anthropology Museum in Mérida. This afternoon we visit the Gran Museo del Mundo Maya. This new museum showcases Maya artifacts—stone sculptures, jewelry, and more—in a way that offers many insights into the Maya worldview. The evening is yours to explore the beautiful, historic center of Mérida. Overnight, Mérida. B L DECEMBER 5 We tour Dzibilchaltun, located 10 miles north of Mérida in the extreme north of the Maya region. The site was continuously occupied for about 3,000 years, until the arrival of the Spanish. Continue on to Izamal, a regional capital known locally as the “Yellow City.” It is one of the largest northern Maya Chichen-Itza cities, with five great temples that can be seen from far away. We walk along two of the larger sacbeóob (stone roads) that connected Izamal with other important centers nearby. Evening lecture: Maya archaeoastronomy. Overnight, Villas Arqueológicas, Chichen-Itza. B L D DECEMBER 6 Occupied for nearly a thousand years, until its abandonment in the A.D. -
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. -
Whose Identity? the Responsibilities of Museums in the Representation of the Past and Present Stephanie Allen Trinity University, [email protected]
Trinity University Digital Commons @ Trinity Sociology and Anthropology Honors Theses Sociology and Anthropology Department 4-21-2010 Whose Identity? The Responsibilities of Museums in the Representation of the Past and Present Stephanie Allen Trinity University, [email protected] Follow this and additional works at: http://digitalcommons.trinity.edu/socanthro_honors Part of the Anthropology Commons Recommended Citation Allen, Stephanie, "Whose Identity? The Responsibilities of Museums in the Representation of the Past and Present" (2010). Sociology and Anthropology Honors Theses. 2. http://digitalcommons.trinity.edu/socanthro_honors/2 This Thesis open access is brought to you for free and open access by the Sociology and Anthropology Department at Digital Commons @ Trinity. It has been accepted for inclusion in Sociology and Anthropology Honors Theses by an authorized administrator of Digital Commons @ Trinity. For more information, please contact [email protected]. Whose Identity? The Responsibilities of Museums in the Representation of the Past and Present Stephanie Allen A DEPARTMENT HONORS THESIS SUBMITTED TO THE DEPARTMENT OF ANTHROPOLOGY AT TRINITY UNIVERSITY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR GRADUATION WITH DEPARTMENTAL HONORS DATE ______ _______________________________ ________________________________ PRIMARY THESIS ADVISOR DEPARTMENT CHAIR _______________________________ SECONDARY THESIS ADVISOR _________________________________________________ ASSOCIATE VICE PRESIDENT FOR ACADEMIC AFFAIRS, CURRICULUM AND STUDENT ISSUES Student Copyright Declaration: the author has selected the following copyright provision (select only one): [√] This thesis is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs License, which allows some noncommercial copying and distribution of the thesis, given proper attribution. To view a copy of this license, visit http://creativecommons.org/licenses/ or send a letter to Creative Commons, 559 Nathan Abbott Way, Stanford, California 94305, USA. -
A Mathematical Journey Through the Land of the Maya Philip Scalisi Bridgewater State College, [email protected]
Bridgewater Review Volume 24 | Issue 2 Article 6 Dec-2005 A Mathematical Journey through the Land of the Maya Philip Scalisi Bridgewater State College, [email protected] Paul Fairbanks Bridgewater State College, [email protected] Recommended Citation Scalisi, Philip and Fairbanks, Paul (2005). A Mathematical Journey through the Land of the Maya. Bridgewater Review, 24(2), 8-13. Available at: http://vc.bridgew.edu/br_rev/vol24/iss2/6 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. A Mathematical Journey Several of us were fortunate to enter the interior of El The next day our group journeyed to Dzibilchaltún, Castillo as a smaller pyramid exists inside it! After a city noted for having one of the longest histories of through the ascending 62 narrow slippery stairs in a steamy, dark unbroken occupation of any Mayan site, from c. 500 and dank atmosphere, we came upon the chamber of B.C. to c. 1500 A.D. The most important structure here Land of the Maya the Chac-mool, a reclining figure with its head looking is the Temple of the Seven Dolls, named after seven by Philip Scalisi and Paul Fairbanks sideways. Its posture represents a figure descending into crudely modeled figurines found in it. At dawn on the the underworld. Beyond this statue is the throne of the spring and autumn equinoxes, the rising sun beams (all photographs by Philip Scalisi) AIRBANKS Red Jaguar, a painted altar inlaid with jade, bone, and directly though the east and west doors of the Temple mirrors. -
A Re-Examination of the Mesoamerican Chacmool
A Re-examination of the Mesoamerican Chacmool Mary EllenMiller Although chacmool literally means "red or great jaguar court receptions."3 paw" in Yucatec Maya, it has become the terminology used Once he had excavated the sculpture, Le Plongeon sought to refer to the large number of three-dimensional sculptures to remove it from Mexico and take it to Philadelphia for of reclining male figures in Precolumbian Mesoamerican the Centennial Exhibition of 1876. The Mexican govern- art (Figs. 1, 4, 15, 16, 19-24). The expression was coined ment took exception to those plans, and gunships removed by Augustus Le Plongeon, a roguish explorer and master the sculpture to the National Museum of Anthropology in of self-deception who in the 1870's and eighties invented a Mexico City, where it remains today (Fig. 1).4 Upon its ar- fictitious drama supposed to have taken place at a handful rival there, Jesus Sanchez, a zoological taxonomist in the of Maya cities in northern Yucatan during the last few cen- museum, noted its similarity to two sculptures from Cen- turies before the Spanish Conquest. In this story, three tral Mexico, and the pan-Mesoamerican identity of the brothers, Aac, Cay, and Coh, had lived at the large site of chacmool was born.5 Perhaps because no other name had Chichen Itza. Prince Coh married Kinich Kakmo and to- convincingly been assigned to this class of sculpture, the gether they ruled Chichen. Cay became the high priest, and name chacmool has persisted despite its inappropriate- Aac, the youngest brother, held sway over Uxmal, some ness. -
The Role of Rain in Postclassic Maya Religious Belief
University of Central Florida STARS HIM 1990-2015 2011 The role of rain in postclassic Maya religious belief Lillie U. Dao University of Central Florida Part of the Anthropology Commons Find similar works at: https://stars.library.ucf.edu/honorstheses1990-2015 University of Central Florida Libraries http://library.ucf.edu This Open Access is brought to you for free and open access by STARS. It has been accepted for inclusion in HIM 1990-2015 by an authorized administrator of STARS. For more information, please contact [email protected]. Recommended Citation Dao, Lillie U., "The role of rain in postclassic Maya religious belief" (2011). HIM 1990-2015. 1216. https://stars.library.ucf.edu/honorstheses1990-2015/1216 THE ROLE OF RAIN IN POSTCLASSIC MAYA RELIGIOUS BELIEF by LILLIE U. DAO A thesis submitted in partial fulfillment of the requirements for the Honors in the Major Program in Anthropology in the College of Sciences and in The Burnett Honors College at the University of Central Florida Orlando, Florida Fall Term 2011 Thesis Chair: Dr. Sarah Barber ABSTRACT The concept of religion and its practice within ancient societies across the world is a subject that has fascinated scientists for centuries. The pre-Columbian Maya codices, first-hand Postclassic hieroglyphic documents, have been examined by hundreds of anthropologists. Analysis of these books has led scientist to hypothesize that these manuscripts were vitally connected to the Maya Postclassic belief system. Understanding the central focus of a civilization’s religion and how, why and under what circumstances the religion is practiced truly distinguishes them as a culture.