Patricia A. McAnany

Bodies and blood: critiquing social construction in Maya archaeology

Abstract As a 21st century expression of idealism, social constructionism tends to repudiate the physical reality of the body and the biological duality of sexual differentiation. It has the earmarks of a totalizing discourse that permits only limited perspectives on human existence. The relevance and utility of constructionism for studying the past comes under review here. A pertinent concept, that of the individual, is discussed in light of assertions that agency models stumble upon universal assumptions of individuation and intentionality. The proposal by Gillespie (2001) that agency approaches in archaeology can only be improved by referencing Marcel Mauss’ concept of “person” as a relational entity that bridges social collectivities and personal motivation founders on the teleological, staged character of Mauss’ concept as well as factual errors in interpreting the difficult epigraphic evidence from the Classic Maya. The constructionists’ principle of sexual ambiguity ( Joyce, 2000a ) meets resistance from the available data on the Classic Maya, as does their depersonalization of royal tombs in favor of collective concerns of a vaguely defined royal house ( Gillespie, 2001 ). Finally, the use of Levi-Strauss’ model of “house societies” (societes a maisons)—a schema that privileges co-residence and the physicality of the house over bloodlines—enjoys little substantive support from royal Maya contexts.

The Effects of Lithic Procurement Strategies on Tool Curation and Recycling

Abstract>Significant variability is embedded within the concepts of tool curation and recycling. This variability is discussed within the contexts of both mobile and sedentary systems by employing ...

Casualties of Heritage Distancing: Children, Ch’orti’ Indigeneity, and the Copán Archaeoscape

The archaeological park of Copán, located in western Honduras, was a seat of Classic Maya dynastic power and currently is the nexus of a complex intersection of the past with the present. While the monumental core of Copán is protected by World Heritage status, archaeological remains outside park boundaries are increasingly under threat of destruction. This situation is exacerbated by forces of alienation that distance Ch’orti’ Maya peoples from pre-Hispanic cultural heritage and a national identity that valorizes a Classic Maya past but not contemporary indigenous peoples. Such heritage distancing—evident in a public school curriculum that undervalues the precolonial past—has negative consequences for the conservation of cultural heritage in the Copán Valley. Examined here is a collaborative education program that balances heritage education with site conservation and creates space for a dialogue about the value of the past. Designed for Ch’orti’ children living near Copán, the initiative employs creative and participatory methodologies, which are considered in reference to the tensions within what is referred to as the Copán “archaeoscape” and in light of the indigenous politics of Honduran Ch’orti’ communities. The long-term impact of this education initiative bears upon the future of an indigenous archaeology within the Maya region.

The Conservation of Maya Cultural Heritage: Searching for Solutions in a Troubled Region

Abstract Maya archaeological heritage continues to be a victim of looting, urbanization, and development despite the increased visibility of the issue within the field of archaeology. This article provides a generalized network analysis of the destruction of Maya cultural heritage in southern Mexico, Guatemala, Belize, western Honduras, and EI Salvador based on interviews conducted in 2006 by the Maya Area Cultural Heritage Initiative (MACHI) with archaeologists, government officials, non-governmental organizations, and Maya leaders. According to informants, interest among local people to conserve archaeological sites has been deeply affected by a lack of education about both Maya archaeology and the national and international laws assuring protection of cultural heritage; many local people, including members of modern Maya groups, see little value in the conservation of the Precolumbian past. MACHI suggests that an effective way to mitigate looting and the wanton destruction of Maya cultural heritage is through the promotion of a variety of educational initiatives (ranging from informal to institutional, for both children and adults) that seek to combine the knowledge of Western archaeological science with indigenous ways of knowing the past. Such initiatives could encourage the construction of positive relationships between indigenous and other local peoples and archaeological remains.

Toward a theory of ritual economy

Ritual economy is a theoretical approach for understanding and explaining the ways in which worldview, economy, power, and human agency interlink in society and social change. Defined as the “process of provisioning and consuming that materializes and substantiates worldview for managing meaning and shaping interpretation,” this approach forefronts the study of human engagement with social, material, and cognitive realms of human experience. This chapter explores the theoretical roots of ritual economy and how they are expressed in this volumes contributions, which ground the discussion in actual case studies applied to both capitalistic and noncapitalistic settings across a number of different cultural contexts. By knitting together two realms of inquiry that often are sequestered into separate domains of knowledge, ritual economy exposes for analysis how the process of materializing worldview through ritual practice structures economic behavior without determining it.

Ceramics Technology at Late Classic K’axob, Belize

Abstract Excavation of a Late Classic Maya platform at K’axob, Belize, has revealed a suite of pit features and associated artifacts that are strongly suggestive of pottery production. Interpretation of the features as remnants of pit kilns used to fire pottery is bolstered by comparanda from the Andean region. Archaeometric and experimental replication studies also support the interpretation of this locale as one of pottery fabrication. Findings discussed include features identified as kilns, raw material suitable for temper, lumps of fired clay, ground stone, and expedient clay-working tools made of recycled pottery sherds. This research contributes to knowledge of the organization of Maya pottery production by providing the most comprehensive information presented to date on the technology of ancient Maya pottery fabrication and firing.

People Who Lived in Stone Houses: Local Knowledge and Social Difference in the Classic Maya Puuc Region of Yucatan, Mexico

This study builds on the premise that local knowledge of limestone—and its workable characteristics—was foundational to landscape inhabitation in the Puuc region of Yucatan, Mexico. Classic Maya architecture of the northern Yucatan generally is considered to represent the apogee of Maya construction prowess with extensive use of core-veneer masonry and the creation of tall, wide corbelled vaults. Less commonly discussed is the variable distribution of high-quality limestone across the Yucatan, the social matrix that undergirds the quarrying, transporting, and working of limestone, and the pronounced social differences materialized in stone architecture. This study explores these three topics by bringing to bear Yucatec Mayan linguistic evidence and excavation data from the archaeological site of Sayil, in the hilly Puuc region of Yucatan. That information provides a basis for understanding the development of a sprawling residential complex, the role that variable limestone quality played in its expansion, and serves as an index of intra-compound social difference. Late additions to the dwellings indicate that recognition of the cultural value of carved stone persisted long after masonry skills became attenuated. The durability of stone renders it a particularly effective—if underutilized—medium for interpreting social landscapes of the past.

Re-visiting the field: Collaborative archaeology as paradigm shift

Abstract The emphasis of the JFA on field methods resonates strongly with current disciplinary interest in multivocality and participatory research. In this new epistemology of inclusiveness, communities play an active role in the production of archaeological knowledge as well as in the conservation of cultural heritage. From the perspective of archaeologists trained in the U.S. who conduct research in Latin America, we historicize changes in the triadic relationship among archaeologists, contemporary communities, and things of the past. This examination focuses on the evolving social context of archaeological practice. The social milieu within which archaeology is conducted is explored further by reference to a recent survey of archaeologists that elicited comments on grand challenges to archaeology. A few examples of the many forms that an engaged archaeology might take are offered from the Maya region. Although collaborative research poses challenges that emerge as communities entangled with archaeological practice become research partners, we suggest that the enhanced relevance that accompanies this transformation is well worth the effort.

Terminal Classic Maya Heterodoxy and Shrine Vernacularism in the Sibun Valley, Belize

A monolithic view of Classic Maya society as dominated by divine rulers who inexplicably ceased to erect monuments with long-count dates during the ninth century is examined by reference to new information from Terminal Classic sites in the Sibun Valley of Belize. In this locale and elsewhere, the construction of circular one-room buildings — with striking associated artefacts — may be interpreted as signalling social tensions between the orthodoxy of Classic Maya divine rulers and the more heterodoxic beliefs and practices associated with circular structures built at the end of the Classic period. The round buildings are contextualized within the diversity of architectural expressions of the Sibun Valley and also within a peninsula-wide network of shrines. The chronological placement and character of the Sibun shrines is discussed by way of radiocarbon assays, obsidian sourced by INAA, and raw materials used for groundstone at sites throughout the valley. The presence of marine shell and speleothems — likely used as architectural adornment — found in close association with Sibun Valley round buildings permits discussion of the manner in which elements of the local effected a translation of heterodoxic tenets into vernacularized shrine architecture.

Shaping social difference: Political and ritual economy of Classic Maya royal courts

The most powerful and effective forces of hierarchizing are those that naturalize difference so that it is beyond dispute and something to be tacitly accepted. In the Classic Maya world, this “social speciation” was materialized and naturalized through a complex web of ritual practice, deity emulation, enhancement of body aesthetics, and the fabrication and possession of hypertrophic goods. The architecture of Classic Maya royal courts broke with an older Maya residential pattern of accretional construction filled with ancestral burials in order to materialize more effectively social difference, to provide space for exclusive ritual performance, and to showcase the highly valued and gendered labor of textile production. Such instruments of authority are “weapons of exclusion” that can be wielded to fend off assaults on hierarchy. From this perspective, informed by the ritual economy approach, the profound transformations of the 9th century in the Maya lowlands are considered an assault that was not defendable.