Focusing on marriage figurines—double human figurines that represent relations formed through social alliances—Hendon, Joyce, and Lopiparo examine the material relations created in Honduras between AD 500 and 1000, a period of time when a network of social houses linked settlements of a variety of sizes in the region. The authors analyze these small, seemingly insignificant artifacts using the theory of materiality to understand broader social processes. They examine the production, use, and disposal of marriage figurines from six sites—Campo Dos, Cerro Palenque, Copán, Currusté, Tenampua, and Travesia—and explore their role in rituals and ceremonies, as well as in the forming of social bonds and the celebration of relationships among communities. They find evidence of historical traditions reproduced over generations through material media in social relations among individuals, families, and communities, as well as social differences within this network of connected yet independent settlements. Material Relations provides a new and dynamic understanding of how social houses functioned via networks of production and reciprocal exchange of material objects and will be of interest to Mesoamerican archaeologists, anthropologists, and art historians.
This volume provides the first critical examination of the relationship between archaeology and language, analysing the rhetorical practices through which archaeologists create representations of the past.
In Painted Pottery of Honduras Rosemary Joyce describes the development of the Ulua Polychrome tradition in Honduras from the fifth to sixteenth centuries AD, and critically examines archaeological research on these objects that began in the nineteenth century. Previously treated as a marginal product of Classic Maya society, this study shows that Ulua Polychromes are products of the ritual and social life of indigenous societies composed of wealthy farmers engaged in long-distance relationships extending from Costa Rica to Mexico. Drawing on concepts of agency, practice, and intention, Rosemary Joyce takes a potter's perspective and develops a generational workshop model for innovation by communities of practice who made and used painted pottery in serving meals and locally meaningful ritual practices.
Sites, Traces, and Materiality proposes a new materialist model for archaeology that brings together the concept of site ontology from geography, a novel analysis of archaeological materiality as traces, and engagement with the concept of animacy hierarchy, in order to explore how geological materials can be reconceived as active. Using a sustained analysis of ancient Honduras, the book provides a contribution to global medieval studies showing how the concept of alchemy can help foreground the kinds of experiential knowledge indigenous people used to advance their technological engagements with mineral matter. Addressing a concern often raised with new materialist work in archaeology, the book relies on indigenous philosophy of the contemporary and historic Lenca people-- the descendants of the people who created the archaeological locales the book examines-- for guidance on how to think about minerals as lively. Taking seriously contemporary Lenca concerns with threats to water and land from global industries, the book links the archaeological case study to the present day politics of mineral extraction. Intended for readers interested in history, archaeology, and cultural studies, the book is accessibly written and appropriate for students as well as academics.
Excavations at Cerro Palenque, a hilltop site in the Ulua Valley of northwest Honduras, revolutionized scholars’ ideas about the Terminal Classic period (roughly ad 850–1050) of Maya history and about the way in which cultures of the southeast Maya periphery related to the Lowland Maya. In this pathfinding study, Rosemary Joyce combines archaeological data gleaned from site research in 1980–1983 with anthropological theory about the evolution of social power to reconstruct something of the culture and lifeways of the prehispanic inhabitants of Cerro Palenque. Joyce organizes her study in a novel way. Rather than presenting each category of excavated material (ceramics, lithics, etc.) in a separate chapter, she integrates this data in discussions of what people did and where they did it, resulting in a reconstruction of social activity more than in a description of material culture. Joyce’s findings indicate that the precolumbian elites of the Ulua Valley had very strong and diversified contacts with Lowland Maya culture, primarily through the Bay of Honduras, with far less contact with Copán in the Highlands. The elites used their contacts with these distant, powerful cultures to reinforce their difference from the people they ruled and the legitimacy of their privileged status. Indeed, their dependence on foreign contacts ultimately led to their downfall when their foreign partners reorganized their economic and social order during the Terminal Classic period. Although archaeological research in the region has been undertaken since the 1890s, Cerro Palenque is the first full-length study of an Ulua Valley site ever published. Joyce’s pioneering approach—archaeological ethnography—will be of interest to scholars dealing with any prehistoric people whose material remains provide the only clues to their culture.
Examining a wide range of archaeological data, and using it to explore issues such as the sexual body, mind/body dualism, body modification, and magical practices, Lynn Meskell and Rosemary Joyce offer a new approach to the Ancient Egyptian and Mayan understanding of embodiment. Drawing on insights from feminist theory, art history, phenomenology, anthropology and psychoanalysis, the book takes bodily materiality as a crucial starting point to the understanding and formation of self in any society, and sheds new light on Ancient Egyptian and Maya cultures. The book shows how a comparative project can open up new lines of inquiry by raising questions about accepted assumptions as the authors draw attention to the long-term histories and specificities of embodiment, and make the case for the importance of ancient materials for contemporary theorization of the body. For students new to the subject, and scholars already familiar with it, this will offer fresh and exciting insights into these ancient cultures.
Gender was a fluid potential, not a fixed category, before the Spaniards came to Mesoamerica. Childhood training and ritual shaped, but did not set, adult gender, which could encompass third genders and alternative sexualities as well as "male" and "female." At the height of the Classic period, Maya rulers presented themselves as embodying the entire range of gender possibilities, from male through female, by wearing blended costumes and playing male and female roles in state ceremonies. This landmark book offers the first comprehensive description and analysis of gender and power relations in prehispanic Mesoamerica from the Formative Period Olmec world (ca. 1500-500 BC) through the Postclassic Maya and Aztec societies of the sixteenth century AD. Using approaches from contemporary gender theory, Rosemary Joyce explores how Mesoamericans created human images to represent idealized notions of what it meant to be male and female and to depict proper gender roles. She then juxtaposes these images with archaeological evidence from burials, house sites, and body ornaments, which reveals that real gender roles were more fluid and variable than the stereotyped images suggest.
How can nations ensure that buried nuclear waste goes undisturbed for thousands of years? The United States government tried to solve this problem with the help of experts they identified in communication, materials science, and futurism. From the perspective of a contemporary archaeologist, The Future of Nuclear Waste looks at what these experts suggested, and what the government endorsed: designs for a modern monument, an artificial ruin, a purpose-built archaeological site that would escape future exploration. One design, selected for development, argued that because specific archaeological sites and objects (among them Stonehenge, Serpent Mound, the Rosetta Stone, and rock art) made long ago have endured and are seen as significant today, contemporary engineers could build monuments that would be equally effective in conveying messages that last even longer. An alternative proposal, which government planners set aside, was rooted in the idea that universal archetypes of design arouse similar human emotions in all times and places. Both proposals used common sense, assuming that human reactions and understandings are relatively predictable. Employing an anthropology of common sense, Rosemary Joyce explores why people chosen for their expertise relied on generalizations contradicted by the actual history of preservation and interpretation of archaeological sites and the closest analogues to archetype-based designs, which are the large scale installations produced in the Land Art movement. The book reveals the underlying imagination shared by the experts, government planners, and artists, in which the American West is an empty space available for projects like these. It counters this with the dissenting voices of indigenous scholars and activists who document the presence on these nuclear landscapes of Native American people. The result is an eye-opening and unique demonstration of how a deep understanding of the remote past informs critical debates about the present.
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