Markus Eberl

Domestic and Political Lives of Classic Maya Elites: The Excavation of Rapidly Abandoned Structures at Aguateca, Guatemala

The Aguateca Archaeological Project conducted extensive excavations of elite residences at the Maya center of Aguateca, which was attacked by enemies and abandoned rapidly at the end of the Classic period. Burned buildings contained rich floor assemblages, providing extraordinary information on the domestic and political lives of Classic Maya elites. Each elite residence served for a wide range of domestic work, including the storage, preparation, and consumption of food, with a relatively clear division of male and female spaces. These patterns suggest that each of the excavated elite residences was occupied by a relatively small group, which constituted an important economic and social unit. In addition, elite residences were arenas where crucial processes of the operation of the polity and court unfolded through political gatherings, artistic production, and displays of power.

Nourishing Gods: Birth and Personhood in Highland Mexican Codices

Humans define themselves through personhood as agents in society. To become persons, children differentiate their self from others. They take, as George Mead (1934) says, the other and self-objectify by predicating a sign-image or trope upon themselves. Birth rituals realize these tropes with the childs body as tool and raw material. Birth almanacs in Highland Mexican codices depict, as I argue, the transformation of a child into a person. Patron gods pierce the child, display it, manipulate its umbilical cord and nurse it. Gods provide the child with vital life forces while the child and future adult nourishes the gods through sacrifice. The birth almanacs situate Aztec personhood in a covenant of humans with gods. As children mature, bodily changes metonymically express the metaphoric relationship of the children with their patron gods. In the bathing ceremony, fellow humans — especially the childs parents and the midwife — step into the roles of the patron gods and perform the above activities on the child. Aztec children other themselves in gods through ritual practices. By connecting the ideology and practice of personhood, the birth almanacs are a theory of social action.

IDENTIFYING A FORGED MAYA MANUSCRIPT IN UNESCO'S WORLD DIGITAL LIBRARY

Abstract Among the original holdings of the recently opened World Digital Library was a Spanish manuscript on the Maya that supposedly dates to 1548 (initially available at http://www.wdl.org/en/item/2961). It was given the title El modo de cómo hacían la pintura los indígenas (“How the Indians Made Their Paintings”) and contained an explanation of Maya culture accompanied by drawings of Maya glyphs and deities. Detailed analysis shows that the Pintura manuscript is a fake that belongs to the Canek group of forged manuscripts. It is written in the same hand as the Canek forgeries and shares the same stylistic characteristics with this group. Its drawings copy illustrations from the third English or the second Spanish edition of Sylvanus Morleys The Ancient Maya, and from the Madrid Codex. The World Digital Library aims to make significant primary materials from all UNESCO member countries available on the Internet. Forgeries like the Pintura manuscript undermine the trustworthiness and eminence of this project. While the Pintura manuscript was removed from the World Digital Library in August 2009, researchers may find useful the holistic approach that allowed identifying it as a forgery. A historical document is here examined from six angles. What are its physical makeup, its penmanship, and its linguistic properties? Authentic documents should have a traceable history of documentation (here termed a “pedigree”) and their content should be consistent with well-established sources and with culture- and time-specific conventions.