ON THE TRAIL OF QUETZALCOATL/KUKULCAN: TRACING MYTHIC INTERACTION ROUTES AND NETWORKS IN THE MAYA LOWLANDS

2016 ◽  
Vol 27 (2) ◽  
pp. 293-318 ◽  
Author(s):  
William J. Folan ◽  
David D. Bolles ◽  
Jerald D. Ek

AbstractThis paper examines ethnohistoric accounts and oral histories accumulated during the last 50 years concerning the movements of the mythical personage of Quetzalcoatl/Kukulcan (Kukul Can) and the role of these narratives in political ideologies between the Epiclassic and Postclassic periods. These narratives outline the movements of Quetzalcoatl/Kukulcan by way of terrestrial, celestial, and subterranean routes that connected pilgrimage centers across the Maya lowlands in the peninsula of Yucatan. Ethnographic and ethnohistoric data presented in this paper describe linkages between important political, economic, and ritual centers that had roots in pan-Mesoamerican social dynamics originating as early as the Terminal Classic or Epiclassic period. Links between cities included not just the physical intersite connections evidenced by causeways that are so prominent in the archaeological record but also intangible, mythical, and symbolic connections embodied in mythical histories of subterranean passageways and celestial umbilical cords. These accounts and oral histories highlight the importance of migration and founding events in the establishment of new cities during the major political, economic, and social reorganizations that took place after the end of the Late Classic period. As a whole, these linkages comprised a political infrastructure connecting a network of cities within the highly integrated and international Postclassic Mesoamerican world. The indigenous histories outlined in this paper complement archaeological data, reflecting an increase in internationalism, economic integration, and the spread of new religious movements beginning in the Terminal or Epiclassic periods across Mesoamerica.

2021 ◽  
pp. 1-18
Author(s):  
Jean-Baptiste LeMoine ◽  
Christina T. Halperin

Abstract The end of the Classic period was a tumultuous moment in Maya history, not only because the power of many dominant political centers waned, but because the ways in which elites and non-elites related to each other were increasingly called into question. To understand the nature of changing social relations in the southern Maya lowlands during this time, this study examines the distribution and provenance of decorated ceramics during the Late Classic (ca. a.d. 600–810) and Terminal Classic (ca. a.d. 810–950/1000) periods from the archaeological site of Ucanal, Peten, Guatemala. Comparisons of ceramics from different households across the site reveal that differences in access to decorated and imported ceramics decreased between these periods, suggesting that socioeconomic distinctions leveled out over time. In turn, chemical analysis of ceramics using a portable X-ray fluorescence instrument reveals that the site shifted its political-economic networks, with greater ties to the Petexbatun and Usumacinta regions and continued ties with the Upper Belize Valley.


Ethnohistory ◽  
2018 ◽  
Vol 65 (1) ◽  
pp. 25-50 ◽  
Author(s):  
Prudence M. Rice ◽  
Don S. Rice

Abstract This article integrates ethnohistorical and archaeological data in examining political continuities or structural equivalencies in the lakes region of central Petén (southern Maya lowlands) between the Late and Terminal Classic periods and the Postclassic and Spanish Contact periods. The equivalencies are of three kinds: “deep structures” (quadripartition), common political expediencies and functions (power-sharing and council houses), and temporal continuities per se (dual rulership). The article concludes that the rupture (“collapse”) between Classic and Postclassic political forms was only partial, and numerous structures and practices of late Petén Itza Maya geopolitical organization can be seen in earlier Classic-period phenomena. These underscore long-term continuities in governance strategies.


1997 ◽  
Vol 8 (3) ◽  
pp. 237-254 ◽  
Author(s):  
George J. Bey ◽  
Craig A. Hanson ◽  
William M. Ringle

The Classic-to-Postclassic transition in the Maya Lowlands is a focus of contemporary debate. At the site of Ek Balam, Yucatán, excavation of Structure GS-12 provided an architectural stratigraphy that spans this period. GS-12-sub was a Late Classic (Pure Florescent) building razed during the construction of GS-12-1, a C-shaped structure of a form generally identified with Postclassic occupations on the Yucatán Peninsula. At Ek Balam the building is associated with Cehpech-sphere ceramics and dated to the Terminal Classic. These data are in general agreement with the dating of such structures at other lowland sites including Uxmal. We contend that C-shaped structures, when found associated with Cehpech-sphere ceramics, are a horizon marker for the Terminal Classic-to-Postclassic transition on the Yucatán Peninsula, and that they illustrate the culture changes that occurred at this still poorly understood boundary. They may be the remains of administrative buildings used by the Maya following the cessation of monumental construction at major centers. Besides contributing to our understanding of the ancient Maya, the implications of this article extend to the general study of collapse and abandonment of complex societies.


2011 ◽  
Vol 1 (2) ◽  
pp. 183-206
Author(s):  
Amanda Van Eck Duymaer van Twist

New religious movements (NRMs) often have a marginal position in society, for a variety of reasons. This is generally accepted within diverse democracies as long as the groups consist of law-abiding consenting adults. But once children are involved the social dynamics are likely to change as a result of contested duties of care. Parents have a right to raise their children within their religion, while state authorities have a responsibility towards minors within their jurisdiction. This article highlights some of the main concerns about children in NRMs, focusing on teachings and practices relating to health and education within movements that chose relative seclusion.


2020 ◽  
Vol 11 (1) ◽  
pp. 51-80
Author(s):  
Chengjun WANG ◽  

The Qigong movement was one of the most remarkable New Religious Movements, and one of the most important social and cultural phenomena in China during 1980s–1990s. It rose rapidly and created what was termed a “fever” in a very short time in Post-Mao China, and then suddenly fell off the late 1990s. This paper analyzes how and why Qigong, as a new religion, endured such a drastic change within specific political, economic and cultural contexts in China across the course of twenty years. It argues that the rise of Qigong can be mainly ascribed to people’s urgent need for the promotion of health, eagerness to restore national pride, and the change of people’s lifestyle and mindset in response to the “Reform and Opening-up” subsequent to 1978. The collapse of the movement could be seen as an unavoidable result from certain intrinsic and extrinsic factors, namely, the natural tensions between Qigong itself and the national political authorities as well as the scientific establishment, harmful outcomes it produced among some practitioners, and the change in the social and cultural contexts that fostered qigong. In general, it is plausible to say that both its rise and fall were products of the time China underwent subsequent to the “Reform and Opening-up” period.


2014 ◽  
Vol 25 (2) ◽  
pp. 337-356 ◽  
Author(s):  
Claire E. Ebert ◽  
Keith M. Prufer ◽  
Martha J. Macri ◽  
Bruce Winterhalder ◽  
Douglas J. Kennett

AbstractAnalyses of terminal long count dates from stone monuments in the Maya lowlands have played a central role in characterizing the rise and “collapse” of polities during the Late and Terminal Classic periods (a.d.730–910). Previous studies propose a directional abandonment of large political centers from west-to-east. We retest the west-to-east hypothesis, using Geographic Information Systems (GIS) and spatial statistics to analyze an updated dataset of 89 terminal dates from the Maya Hieroglyphic Database (MHD). Our results do not support a directional collapse, but instead suggest a contraction of Terminal Classic polities around seven core areas in the Maya lowlands. Three regions demonstrate distinct subregional abandonments of monument carving over a period of 24 to 127 years, consistent with independent archaeological data for each region. Advances in GIS, spatial statistics, and related methods applied to an increasingly detailed and comprehensive epigraphic and archaeological database provide a foundation for examining long-term sociopolitical dynamics in the Maya lowlands.


2012 ◽  
Vol 23 (2) ◽  
pp. 211-234 ◽  
Author(s):  
Donald McVicker

AbstractDespite the recognition by many scholars of the high esthetic value of Jaina-style figurines, they present a number of analytic problems. Their functions remain obscure, and their role in Late Classic period Maya society has not been adequately examined. Throughout southeastern Mesoamerica, with few exceptions, all figurines and fragments are found in domestic contexts, mostly trash heaps; on Jaina, most examples come from graves. This article addresses the question of Jaina exceptionalism. It places its unique features in the broader context of Terminal Classic political and economic developments that were sweeping across the northern Maya Lowlands. Here I argue that the use of figurines in domestic rituals determined their appropriateness for placement in a particular grave, rather than the age, sex, or occupation of the deceased.


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