By Leslie G. Cecil, Timothy W. Pugh
Focusing at the Postclassic and Colonial sessions, Maya Worldviews at Conquest offers a neighborhood research of archaeological and epigraphic facts of Maya ideology, panorama, old cognizance, ritual practices, and non secular symbolism earlier than and through the Spanish conquest. via cautious research, the amount specializes in the effect of conversion, hybridization, resistance, and revitalization at the Mayans’ figuring out in their global and their position in it.
The quantity additionally addresses the problem of anthropologists unconsciously projecting their glossy worldviews at the tradition lower than research. hence, the e-book severely defines and strengthens using worldviews within the scholarly literature whatever the tradition studied, making it of price not just to Maya students but additionally to these attracted to the anthropologist’s projection of worldview on different cultures in general.
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Additional info for Maya Worldviews at Conquest (Mesoamerican Worlds)
C e cil were associated with the living or rituals involving “active” deities, and those that faced west were associated with the dead or dangerous characteristics of deities (Pugh 2001a). In addition to the directionality of the structures at a city, the Maya displayed their affiliation to a specific social or political group through the types of buildings constructed at a site. There are many similarities in architecture among the Itza at Chich’en Itzá and the Kokom at Mayapán (Milbrath and Peraza Lope, this volume) and between the Kowoj of central Petén and the Xiw at Mayapán (Cecil, this volume; Pugh, this volume).
C e cil double-headed eagle was prominent in the Greek, Roman, and Persian art and iconography of kingship (and the Spanish coat of arms), but it was also associated with Kablikot, a highland Maya spirit being. Additionally, although circular faces are European in design (circular and frontal features), the Maya may have used them as ersatz hieroglyphs in lieu of Maya calendrical day signs and time periods such as ajaw and k’atun. Many Maya groups restructured aspects of their worldviews to accommodate Spanish influence, but the Lacandon Maya of eastern Chiapas, México, and adjacent Petén, Guatemala, created mythologies related to contact and trade with the Europeans.
Perhaps because of this, with the hope of receiving the ancient meaning of existence or finding a new one in its stead, some Maya groups surviving the Spanish Conquest continued or remade as best they could the wheels of the katuns and the books of the prophecies. Clinging to the theme of time in order to save themselves, they also bequeathed the word a last 14 Introduct ion testimony of the ancient chronovision which, with all its variants, was the soul of a culture that lived for almost two thousand years.
Maya Worldviews at Conquest (Mesoamerican Worlds) by Leslie G. Cecil, Timothy W. Pugh