An analysis of the intellectual and emotional life of ancient Mesoamerican people through studies of figural works and inscriptions. All of human experience flows from bodies that feel, express emotion, and think about what such experiences mean. But is it possible for us, embodied as we are in a particular time and place, to know how people of long ago thought about the body and its experiences? In this groundbreaking book, three leading experts on the Classic Maya (ca. AD 250 to 850) marshal a vast array of evidence from Maya iconography and hieroglyphic writing, as well as archaeological findings, to argue that the Classic Maya developed an approach to the human body that we can recover and understand today. Starting with a cartography of the Maya body as depicted in imagery and texts, the authors explore how the body was replicated in portraiture; how it experienced the world through ingestion, the senses, and the emotions; how the body experienced war and sacrifice and the pain and sexuality; how words, often heaven-sent, could be embodied; and how bodies could be blurred through spirit possession. From these investigations, the authors convincingly demonstrate that the Maya conceptualized the body in varying roles, as a metaphor of time, as a gendered, sexualized being, in distinct stages of life, as an instrument of honor and dishonor, as a vehicle for communication and consumption, as an exemplification of beauty and ugliness, and as a dancer and song-maker. Their findings open a new avenue for empathetically understanding the ancient Maya as living human beings who experienced the world as we do, through the body.
The myths of the Aztec and Maya derive from a shared Mesoamerican cultural tradition. This is very much a living tradition, and many of the motifs and gods mentioned in early sources are still evoked in the lore of contemporary Mexico and Guatemala. Professor Taube discusses the different sources for Aztec and Maya myths. The Aztec empire began less than 200 years before the Spanish conquest, and our knowledge of their mythology derives primarily from native colonial documents and manuscripts commissioned by the Spanish. The Maya mythology is far older, and our knowledge of it comes mainly from native manuscripts of the Classic period, over 600 years before the Spanish conquest. Drawing on these sources as well as nineteenth- and twentieth-century excavations and research, including the interpretation of the codices and the decipherment of Maya hieroglyphic writing, the author discusses, among other things, the Popol Vuh myths of the Maya, the flood myth of Northern Yucatan, and the Aztec creation myths.
Olmec Art at Dumbarton Oaks presents the Olmec portion of the Robert Woods Bliss Collection of Pre-Columbian Art. It illustrates all thirty-nine Olmec art objects in color plates and includes many complementary and comparative black-and-white illustrations and drawings. The body of Pre-Columbian art that Robert Bliss carefully assembled over a half-century between 1912 and 1963, amplified only slightly since his death, is a remarkably significant collection. In addition to their aesthetic quality and artistic significance, the objects hold much information regarding the social worlds and religious and symbolic views of the people who made and used them before the arrival of Europeans in the New World. This volume is the second in a series of catalogues that will treat objects in the Bliss Pre-Columbian Collection. The majority of the Olmec objects in the collection are made of jade, the most precious material for the peoples of ancient Mesoamerica from early times through the sixteenth century. Various items such as masks, statuettes, jewelry, and replicas of weapons and tools were used for ceremonial purposes and served as offerings. Karl Taube brings his expertise on the lifeways and beliefs of ancient Mesoamerican peoples to his study of the Olmec objects in teh Bliss collection. His understanding of jade covers a broad range of knowledge from chemical compositions to geological sources to craft technology to the symbolic power of the green stone. Throughout the book the author emphasizes the role of jade as a powerful symbol of water, fertility, and particularly, of the maize plant which was the fundamental source of life and sustenance for the Olmec. The shiny green of the stone was analogous to the green growth of maize. This fundamental concept was elaborated in specific religious beliefs, many of which were continued and elaborated by later Mesoamerican peoples, such as the Maya. Karl Taube employs his substantial knowledge of Pre-Columbian cultures to explore and explicate Olmec symbolism in this catalogue.
The myths of the Aztec and Maya derive from a shared Mesoamerican cultural tradition. This is very much a living tradition, and many of the motifs and gods mentioned in early sources are still evoked in the lore of contemporary Mexico and Guatemala. Professor Taube discusses the different sources for Aztec and Maya myths. The Aztec empire began less than 200 years before the Spanish conquest, and our knowledge of their mythology derives primarily from native colonial documents and manuscripts commissioned by the Spanish. The Maya mythology is far older, and our knowledge of it comes mainly from native manuscripts of the Classic period, over 600 years before the Spanish conquest. Drawing on these sources as well as nineteenth- and twentieth-century excavations and research, including the interpretation of the codices and the decipherment of Maya hieroglyphic writing, the author discusses, among other things, the Popol Vuh myths of the Maya, the flood myth of Northern Yucatan, and the Aztec creation myths.
What do the colon and the question mark in the title signify? Does the colon denote relatedness or separation? What is the effect of the question mark? Does the interrogative question the future of Karl Barth's approach to theology, make a claim for Barth as a postmodern theologian, or challenge the notion of postmodern theology altogether? These papers pose sharply the question of how the name Karl Barth and the term postmodern relate, or, more pointedly, how or whether theology as understood and practised by Barth and self-declared postmodern theology have anything to do with each other at all. From the epilogue by Wes Campbell
Among the most striking and enigmatic objects of the Classic Maya are the chipped stone artifacts commonly referred to as eccentric flints. These have been the focus of research among Maya scholars for close to a century. Unfortunately, most elaborate eccentrics in museums and private collections were looted and thus are lacking in information about their archaeological context and dating. Therefore most remain as intricately elaborate, enigmatic artifacts, with their meaning, iconography, and objectives of manufacture and placement forever hidden from scholarship. This study focuses on a cache of nine eccentrics and three bifaces placed within the Rosalila structure at Copan, Honduras, and excavated in 1990. The nine are the largest and most elaborate set of eccentrics ever excavated in the Maya area, and because they required extraordinary skill, indicting their unusual importance, their manufacture is considered here in detail. Given that eccentrics were complex representations of Maya art, this study provides the interpretive iconographic context of elaborate eccentrics in Mesoamerica in general and of these nine eccentrics from the Rosalila cache in particular"--Amazon website
World War I changed Karl Barth's theology forever. In this book William Klempa presents for the first time in English thirteen sermons that offer Barth's unique view and commentary on the Great War. Barth saw the war as “a unique time of God,†believing it to represent God's judgment on militarism. The sermons reveal a deep strain of theological wrestling with the war's meaning, as Barth comes to see the conflict as the logical outcome of all human attempts to create God in our own image. As it demonstrates a decisive shift in Barth's early theology, this volume is essential for anyone who wishes to understand the twentieth century's greatest theologian.
In recognition of Karl Barth's stature as a theologian and public figure in the life of Europe and the West, Swiss publisher Theologischer Verlag Zurich (TVZ) published Conversations, a collection of correspondence, articles, interviews, and other short-form writings by Barth. Collected in three volumes, Conversations reveals the depth and breadth of Barth's theological thought, as well as his humor and humanity. Now, for the first time in English, the second of those volumes is offered here. Covering the year 1963, Volume 2 highlights a period in which Barth was especially active, particularly in regard to ecumenism and issues related to the Cold War. Within these pages, scholars and students will find a comprehensive view into Barth's life and beliefs about theology and its role in modern society.
In recognition of Karl Barth’s stature as a theologian and public figure in the life of Europe and the West, Swiss publisher Theologischer Verlag Zurich (TVZ) published Conversations, a collection of correspondence, articles, interviews, and other short-form writings by Barth. Collected in three volumes, Conversationsreveals the depth and breadth of Barth’s theological thought as well as his humor and humanity. Now, for the first time in English, the third and final volume is offered here. Volume 3 covers the period from 1964 to 1968, the year of Barth’s death. As such, it represents the culmination of the great theologian’s thoughts on a broad range of subjects, from the challenges of living as the church in an increasingly secular world to the distinctive joys and challenges of the pastoral vocation.
Karl Barth is widely regarded as the most important theologian of the twentieth century, and his observations about the church and its place in a modern world continue to engage religious scholars nearly fifty years after his death. This English translation of the Swiss-published Conversations is a three-volume collection featuring correspondence, articles, interviews, and other short-form writings by Barth from 1959–1962. Among them are dialogues with representatives of the Evangelical Community Movement (1959); conversations with prison chaplains and a question-and-answer session with the Conference of the World Student Christian Federation (1960); discussions with Methodist preachers, Zurich pastors, and Catholic students of theology (1961); press conferences in New York and Chicago (1962); and an interview at the United Nations (1962). Within these pages, scholars and students will find a comprehensive view into Barth's life and thinking about theology and its role in society today.
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