A landmark work on the iconography of one of the world’s great civilizations This book presents foundational work on Maya iconography from leading practitioners in fields ranging from archaeology, anthropology, and art history to linguistics, astronomy, photography, and medicine. The period discussed runs from the last centuries B.C. through the great Maya Classic period, with some discussion of later eras and of regions outside the Maya area. Featuring an incisive introduction by Elizabeth Benson and Gillett Griffin, Maya Iconography demonstrates how Maya beliefs developed over time and makes important connections between Preclassic and Classic iconography. The contributors are John Carlson, Michael Coe, David Freidel, Donald Hales, Norman Hammond, Nicholas Hellmuth, John Justeson, Barbara Kerr, Justin Kerr, Mary Ellen Miller, William Norman, Lee Parsons, Francis Robicsek, Linda Schele, David Stuart, and Karl Taube.

In Maya Political Science: Time, Astronomy, and the Cosmos, Prudence M. Rice proposed a new model of Maya political organization in which geopolitical seats of power rotated according to a 256-year calendar cycle known as the May. This fundamental connection between timekeeping and Maya political organization sparked Rice's interest in the origins of the two major calendars used by the ancient lowland Maya, one 260 days long, and the other having 365 days. In Maya Calendar Origins, she presents a provocative new thesis about the origins and development of the calendrical system. Integrating data from anthropology, archaeology, art history, astronomy, ethnohistory, myth, and linguistics, Rice argues that the Maya calendars developed about a millennium earlier than commonly thought, around 1200 BC, as an outgrowth of observations of the natural phenomena that scheduled the movements of late Archaic hunter-gatherer-collectors throughout what became Mesoamerica. She asserts that an understanding of the cycles of weather and celestial movements became the basis of power for early rulers, who could thereby claim "control" over supernatural cosmic forces. Rice shows how time became materialized—transformed into status objects such as monuments that encoded calendrical or temporal concerns—as well as politicized, becoming the foundation for societal order, political legitimization, and wealth. Rice's research also sheds new light on the origins of the Popol Vuh, which, Rice believes, encodes the history of the development of the Mesoamerican calendars. She also explores the connections between the Maya and early Olmec and Izapan cultures in the Isthmian region, who shared with the Maya the cosmovision and ideology incorporated into the calendrical systems.

Like their regal counterparts in societies around the globe, ancient Maya rulers departed this world with elaborate burial ceremonies and lavish grave goods, which often included ceramics, red pigments, earflares, stingray spines, jades, pearls, obsidian blades, and mosaics. Archaeological investigation of these burials, as well as the decipherment of inscriptions that record Maya rulers' funerary rites, have opened a fascinating window on how the ancient Maya envisaged the ruler's passage from the world of the living to the realm of the ancestors. Focusing on the Classic Period (AD 250-900), James Fitzsimmons examines and compares textual and archaeological evidence for rites of death and burial in the Maya lowlands, from which he creates models of royal Maya funerary behavior. Exploring ancient Maya attitudes toward death expressed at well-known sites such as Tikal, Guatemala, and Copan, Honduras, as well as less-explored archaeological locations, Fitzsimmons reconstructs royal mortuary rites and expands our understanding of key Maya concepts including the afterlife and ancestor veneration.

"Comprehensive synthesis of ancient Maya scholarship. Extensive summary of the archaeology of the Maya world provides the historical context for a detailed topical synthesis of chronological and geographic variability within the Maya cultural tradition"--

In this new archaeological study, Arthur Demarest brings the lost pre-Columbian civilization of the Maya to life. In applying a holistic perspective to the most recent evidence from archaeology, paleoecology, and epigraphy, this theoretical interpretation emphasises both the brilliant rain forest adaptations of the ancient Maya and the Native American spirituality that permeated all aspects of their daily life. Demarest draws on his own discoveries and the findings of colleagues to reconstruct the complex lifeways and volatile political history of the Classic Maya states of the first to eighth centuries. He provides a new explanation of the long-standing mystery of the ninth-century abandonment of most of the great rain forest cities. Finally, he draws lessons from the history of the Classic Maya cities for contemporary society and for the ongoing struggles and resurgence of the modern Maya peoples, who are now re-emerging from six centuries of oppression.

This second edition includes revised and updated versions of three earlier publications: Understanding Maya Inscriptions: A Hieroglyph Handbook; New and Recent Maya Hieroglyph Readings; and A Resource Bibliography for the Decipherment of Maya Hieroglyphs and New Maya Hieroglyph Readings. This volume is designed to function as a self-teaching tool to help the neophyte, and yet be of value to scholars. It introduces the latest methods of analysis, illustrates techniques for computing Maya calendrics, uses the currently accepted orthography, provides syllabary and syntax, suggests new glyph readings, and presents various interpretations.

Pre-Columbian Andean and Mesoamerican cultures have inspired a special fascination among historians, anthropologists, archaeologists, as well as the general public. As two of the earliest known and studied civilizations, their origin and creation mythologies hold a special interest. The existing and Pre-Columbian cultures from these regions are particularly known for having a strong connection with the natural landscape, and weaving it into their mythologies. A landscape approach to archaeology in these areas is uniquely useful shedding insight into their cultural beliefs, practices, and values. The ways in which these cultures imbued their landscape with symbolic significance influenced the settlement of the population, the construction of monuments, as well as their rituals and practices. This edited volume combines research on Pre-Columbian cultures throughout Mesoamerica and South America, examining their constructed monuments and ritual practices. It explores the foundations of these cultures, through both the creation mythologies of ancient societies as well as the tangible results of those beliefs. It offers insight on specific case studies, combining evidence from the archaeological record with sacred texts and ethnohistoric accounts. The patterns developed throughout this work shed insight on the effect that perceived sacredness can have on the development of culture and society. This comprehensive and much-needed work will be of interest to archaeologists and anthropologists focused on Pre-Columbian studies, as well as those in the fields of cultural or religious studies with a broader geographic focus.

Assessing key questions such as who the foreigners and outsiders in ancient Maya societies were and how was the foreign a generative component of identity, Foreigners Among Us reassess the arrival of foreigners as part of archaeological understandings of Pre-Columbian Maya and questions not only who these foreigners might have been but who were making such designations of difference in the first place. Drawing from identity studies, standpoint theory, and ideas on alterity, Foreigners Among Us highlights the diverse ways being foreign was constituted, imitated, and marked – from quotidian practices of making corn tortillas to ceremonial acts between king and captive and their memorialization in scenes on sculpted stone monuments. Rather than treat the foreign as axiomatically determined by geographical distance or fixed at birth, the book considers the foreign as much performed as inherited. It examines practices of captivity, cuisine, body ornamentation and dress, diasporic objects, relationships with deities, migration, and pilgrimage. The book focuses, in particular, on diverse peoples in the Maya area during the Classic and Postclassic periods, but also necessarily peers into contacts, engagements and relations throughout Mesoamerica, the Americas more broadly, and with Europeans during the Colonial period – all the while insisting that outsider status must be approached as multi-scalar, relational, and intersectional rather than as neutral, intrinsic, and static. Contributing broadly to intellectual investigations on foreign identities from an anthropological perspective, this book enriches the understanding of Maya society for students and researchers of Mesoamerican archaeology and art history.