The first edition of this book proved to be extremely useful to students of archaeology because it provided a highly readable explanation for why people might bury valued family members under house and plaza floors in Preclassic and Classic Maya societies of the first millennium BCE and CE. By casting this ancestralizing practice within the larger framework of land, inheritance, identity, and genealogies of place, the author demonstrates the cultural logic of a practice that initially appears alien to Western eyes. This new edition contains an entirely new introduction that synthesizes new scholarship, as well as an updated bibliography.
Situated at the intersection of cultural heritage and local community, this book enlarges our understanding of the Indigenous peoples of southern México and northern Central America who became detached from “the ancient Maya” through colonialism, government actions, and early twentieth-century anthropological and archaeological research. Through grass-roots heritage programs, local communities are reconnecting with a much valorized but distant past. Maya Cultural Heritage explores how community programs conceived and implemented in a collaborative style are changing the relationship among, archaeological practice, the objects of archaeological study, and contemporary ethnolinguistic Mayan communities. Rather than simply describing Maya sites, McAnany concentrates on the dialogue nurtured by these participatory heritage programs, the new “heritage-scapes” they foster, and how the diverse Maya communities of today relate to those of the past.
Although the concepts and patterns of ritual varied through time in relation to general sociopolitical transformations and local historical circumstances in ancient Mesoamerica, most archaeologists would agree that certain underlying themes and structures modeled the ritual phenomena of this complex culture area. By focusing on ritual expression at the household level, this volume seeks to compare the manifestations of domestic ritual across time and space in both the cores and peripheries, in the cities and in the villages. The authors explore the ways in which cosmological principles and concepts of the sacred were used in the construction of ritual space and practice, how local landscapes provided templates for the images and paraphernalia recovered from archaeological contexts, how foreign enclaves relied on ritual for social reproduction, and how domestic ritual was related to, and indeed embedded in, institutionalized state religions.
The first edition of this book proved to be extremely useful to students of archaeology because it provided a highly readable explanation for why people might bury valued family members under house and plaza floors in Preclassic and Classic Maya societies of the first millennium BCE and CE. By casting this ancestralizing practice within the larger framework of land, inheritance, identity, and genealogies of place, the author demonstrates the cultural logic of a practice that initially appears alien to Western eyes. This new edition contains an entirely new introduction that synthesizes new scholarship, as well as an updated bibliography.
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