The Ancient Maya Civilization, 5th ed.. By Robert J. Sharer. (Stanford: Stanford University Press, 1994. Pp. 892. Illustrations. Bibliography. Index. $79.50.) - Daily Life in Maya Civilization. By Robert J. Sharer. (Westport: Greenwood Press, 1996. Pp. 236. Illustrations. Bibliography. Index. No Price.)

1998 ◽  
Vol 54 (3) ◽  
pp. 443-445
Author(s):  
Matthew Restall
Antiquity ◽  
1980 ◽  
Vol 54 (212) ◽  
pp. 206-214 ◽  
Author(s):  
R. E. W. Adams

The recent radar mapping discovery of widely distributed patterns of intensive agriculture in the southern Maya lowlands provides new perspectives on classic Maya civilization. Swamps seem to have been drained, modified, and intensively cultivated in a large number of zones. The largest sites of Maya civilization are located on the edges of swamps. By combining radar data with topographic information, it is possible to suggest the reasons for the choice of urban locations. With the addition of patterns elicited from rank-ordering of Maya cities, it is also possible to suggest more accurate means of defining Classic period Maya polities.


2019 ◽  
Vol 48 (1) ◽  
pp. 1-16 ◽  
Author(s):  
Jeremy A. Sabloff

This article presents an autobiographical perspective on the changing nature of Maya archaeology, focusing on the role of settlement pattern studies in illuminating the lives of commoners as well as on the traditional emphasis on the ruling elite. Advances in understanding the nature of nonelite peoples in ancient Maya society are discussed, as are the many current gaps in scholarly understandings of pre-Columbian Maya civilization, especially with regard to the diversity of ancient “commoners” and the difficulty in analyzing them as a single group.


Author(s):  
Carol Damian

Located in the center of Maya civilization and tradition, Guatemala features some of the world’s most spectacular archaeological sites, with extensive pre-Hispanic remains. The Maya of pre-Contact times believed in a pantheistic religion with many gods, and despite violent Spanish subjugation beginning in 1524, many of those traditions still survive. Coerced conversion had mixed results, as the Maya in certain territories often did not replace or abolish their beliefs in favor of Christianity, but rather added this new faith as another layer. This allowed Mayans to participate in their own rituals while maintaining Christian identity, blending religious cultures in a syncretic situation that saw art, music, festivals, and other events as unique and genuine dialogue. Today, contemporary Mayans in Guatemala maintain their linguistic dialects, along with traditional clothing and ceremonies of ancient rituals. The tenacity of the Maya people in upholding their longstanding customs and beliefs is reflected in the architectural embellishments that adorn Guatemala’s many churches. From small parishes to cities, a profusion of organic details is evident on the façades of even newly built Catholic churches. These flourishes exhibit relationships to Mayan glyphs and produce a unique visual vocabulary based on the ancient beliefs that connected man’s relation to nature as inherent to daily life. Disguised within these Christian landmarks, the adornments uncover the Guatemalan people’s enduring commitment to Mayan beliefs, despite waves of forced evangelization throughout their territories.


2007 ◽  
Vol 17 (2) ◽  
pp. 123-144 ◽  
Author(s):  
Scott R. Hutson ◽  
Travis W. Stanton

Since the 1980s, archaeologists have challenged the idea that prehistoric actions were guided primarily by practicality and expedience. Rubbish disposal, a superficially mundane activity, provides a critical case for exploring the depth to which cultural logics penetrate. Ethnoarchaeological research on discard behaviour in Mesoamerican houselots has modelled rubbish disposal as a matter of expedience predictable by factors such as density of settlement and length of occupation. At the Classic period site of Chunchucmil, Yucatan, such models based on practical reason succeed only partly in predicting the distribution of rubbish. Ethnographic and ethnohistorical accounts of rubbish in Mesoamerica suggest that fully understanding its distribution requires attention to cultural logics. At Chunchucmil, ancient Maya cosmology explains the location of dumps within households. Thus, both practical and cultural logics structured discard. The case of Maya subsistence farming suggests that practical logic is subsumed by cultural logic, rather than the two logics conflicting. These findings show how broadly-held beliefs and predispositions are instantiated and reproduced in daily life.


Ethnohistory ◽  
1998 ◽  
Vol 45 (1) ◽  
pp. 163
Author(s):  
Patricia Urban ◽  
Robert J. Sharer
Keyword(s):  

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