Everyday Life in the Classic Maya World introduces readers to a range of people who lived during the Classic period (200–800 CE) of Maya civilization. Traci Ardren here reconstructs the individual experiences of Maya people across all social arenas and experiences, including less-studied populations, such as elders, children, and non-gender binary people. Putting people, rather than objects, at the heart of her narrative, she examines the daily activities of a small rural household of farmers and artists, hunting and bee-keeping rituals, and the bustling activities of the urban marketplace. Ardren bases her study on up-to-date and diverse sources and approaches, including archaeology, art history, epigraphy, and ethnography. Her volume reveals the stories of ancient Maya people and also shows the relevance of those stories today. Written in an engaging style, Everyday Life in the Classic Maya World offers readers at all levels a view into the amazing accomplishments of a culture that continues to fascinate.
Using new archaeological data from four major cities of the Classic Maya world, this book explores how gender, age, familial and community memories, and the experience of living in an urban setting interacted to form social identities. Social Identities in the Classic Maya Northern Lowlands plumbs the archaeological record for what it can reveal about the creation of personal and communal identities in the Maya world. Using new primary data from her excavations at the sites of Yaxuna, Chunchucmil, and Xuenkal, and new analysis of data from Dzibilchaltun in Yucatan, Mexico, Traci Ardren presents a series of case studies in how social identities were created, shared, and manipulated among the lowland Maya. Ardren argues that the interacting factors of gender, age, familial and community memories, and the experience of living in an urban setting were some of the key aspects of Maya identities. She demonstrates that domestic and civic spaces were shaped by gender-specific behaviors to communicate and reinforce gendered ideals. Ardren discusses how child burials disclose a sustained pattern of reverence for the potential of childhood and the power of certain children to mediate ancestral power. She shows how small shrines built a century after Yaxuna was largely abandoned indicate that its remaining residents used memory to reenvision their city during a time of cultural reinvention. And Ardren explains how Chunchucmil’s physical layout of houses, plazas, and surrounding environment denotes that its occupants shared an urban identity centered in the movement of trade goods and economic exchange. Viewing this evidence through the lens of the social imaginary and other recent social theory, Ardren demonstrates that material culture and its circulations are an integral part of the discourse about social identity and group membership.
The Friar and the Maya offers a full study and new translation of the Relación de las Cosas de Yucatán (Account of the Things of Yucatan) by a unique set of eminent scholars, created by them over more than a decade from the original manuscript held by the Real Academia de la Historia in Madrid. This critical and careful reading of the Account is long overdue in Maya studies and will forever change how this seminal text is understood and used. For generations, scholars used (and misused) the Account as the sole eyewitness insight into an ancient civilization. It is credited to the sixteenth-century Spanish Franciscan, monastic inquisitor, and bishop Diego de Landa, whose legacy is complex and contested. His extensive writings on Maya culture and history were lost in the seventeenth century, save for the fragment that is the Account, discovered in the nineteenth century, and accorded near-biblical status in the twentieth as the first “ethnography” of the Maya. However, the Account is not authored by Landa alone; it is a compilation of excerpts, many from writings by other Spaniards—a significant revelation made here for the first time. This new translation accurately reflects the style and vocabulary of the original manuscript. It is augmented by a monograph—comprising an introductory chapter, seven essays, and hundreds of notes—that describes, explains, and analyzes the life and times of Diego de Landa, the Account, and the role it has played in the development of modern Maya studies. The Friar and the Maya is an innovative presentation on an important and previously misunderstood primary source.
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