The Spaniards described a particular type of Maya building found in the center of Maya cities that served multiple functions, from temporary homes for men and boys to council houses. This type of building, labeled a popol nah at Copan, was noted in Yucatan and the highlands of Guatemala. Two probable popol nahs, Structures 10L-223 and 10L-22A, have been identified at Copan, Honduras, suggesting continuity in this building type into at least the Maya Late Classic period. The differences between the two structures in both location and form support the idea of competing lineages in the Late Classic. These differences also suggest that the later rulers may have transformed earlier multifunction buildings into more specific functions that served their political needs.

Los habitantes de Monte Albán estaban organizados en una sociedad jerárquica compleja; la integración a la sociedad estuvo determinada por factores sociales, económicos, políticos, así como de género y edad. El objetivo central del estudio radica en identificar la posición social de los niños y su integración como miembros de la comunidad. Con este fin analizamos los patrones funerarios y el uso del espacio en dos unidades domésticas de estatus medio/alto del periodo clásico (200–750 d.C.). De acuerdo con el análisis e interpretación de los resultados, los niños más pequeños fueron enterrados en los patios centrales, algunos en fosas y otros sobre cajetes cubiertos con otro plato. A partir de los cuatro a cinco años se inhumaban bajo el piso de los cuartos y sólo unos cuantos al interior de la tumba familiar. Esta metodología permite conocer las diferencias sociales y de género al interior del grupo social y quizá como reflejo también en la sociedad zapoteca.

Previous interpretations of the occupation history of La Milpa, Belize, which were based on preliminary ceramic data, suggested that occupation of the site fluctuated dramatically from the Late Preclassic to the Terminal Classic (400 b.c.–a.d. 850). It was determined that the modest Late Preclassic village became a large Early Classic city with regal-ritual architecture and carved monuments. In Late Classic I, it appeared the site was nearly abandoned. Its reoccupation and exponential growth in Late Classic II was followed by rapid abandonment before the end of the Late Classic III/Terminal Classic. New ceramic analyses utilizing attribute analysis with an emphasis on formal modes has clarified the sequence and, in turn, softened the occupation curves. This article provides descriptions of the Late Classic I, II, and III ceramics, along with revised percentage frequency graphs of La Milpa's occupation history based primarily on the work of the La Milpa Archaeological Project (1992–2002).

This paper examines ethnohistoric accounts and oral histories accumulated during the last 50 years concerning the movements of the mythical personage of Quetzalcoatl/Kukulcan (Kukul Can) and the role of these narratives in political ideologies between the Epiclassic and Postclassic periods. These narratives outline the movements of Quetzalcoatl/Kukulcan by way of terrestrial, celestial, and subterranean routes that connected pilgrimage centers across the Maya lowlands in the peninsula of Yucatan. Ethnographic and ethnohistoric data presented in this paper describe linkages between important political, economic, and ritual centers that had roots in pan-Mesoamerican social dynamics originating as early as the Terminal Classic or Epiclassic period. Links between cities included not just the physical intersite connections evidenced by causeways that are so prominent in the archaeological record but also intangible, mythical, and symbolic connections embodied in mythical histories of subterranean passageways and celestial umbilical cords. These accounts and oral histories highlight the importance of migration and founding events in the establishment of new cities during the major political, economic, and social reorganizations that took place after the end of the Late Classic period. As a whole, these linkages comprised a political infrastructure connecting a network of cities within the highly integrated and international Postclassic Mesoamerican world. The indigenous histories outlined in this paper complement archaeological data, reflecting an increase in internationalism, economic integration, and the spread of new religious movements beginning in the Terminal or Epiclassic periods across Mesoamerica.

Iconographic analysis of the Prehispanic stone sculpture of West Mexico (Jalisco, Colima, Nayarit, and Michoacan) has revealed several iconographic themes, which are interpreted using ethnographic analogy with the Huichol Indians and other groups, as well as ethnohistorical information from West Mexico, central Mexico, and other areas. A total of seven iconographic themes have been identified: (1) human heads, (2) human skulls, (3) double figures, (4) anthropozoomorphic figures, (5) anthropomorphic braziers, (6) horned figures, and (7) hunchbacked figures. One shared meaning that appears in one form or another in most themes is fertility. It is proposed that these sculptures were sacred objects whose possible function was to symbolize the deified ancestors or deities that were ultimately responsible for rain and agricultural fertility.

The period preceding the Terminal Classic florescence in the Puuc region of Yucatan, Mexico has not received adequate research attention. Recent comprehensive site survey and excavation at Chac II (Chac) are exploring Puuc origins and have begun to redress the lack of chronological understanding regarding the region by independently linking architectural styles to ceramic sequences via a program of absolute dating. Results to date suggest that Chac was a significant Early Classic center (a.d. 300–600) that also experienced a major Late Classic (a.d. 600–800) occupation. Multiple lines of chronological evidence, including buildings with a mix of early architectural styles and associated pre-Cehpech and Cehpech ceramics (a.d. 800–1000) within sealed architectural and stratigraphic contexts, suggest a period of architectural transition and the antecedents of Cehpech ceramics dating to the sixth century. These new chronological data and associated evidence for foreign contacts perhaps reaching to central Mexico argue for the assignment of a Middle Classic period (a.d. 500–700) to the region, with broad evolutionary implications for Puuc origins and pan-Mesoamerican contacts.

Archaeoastronomical studies carried out during the last decades in Mesoamerica have demonstrated that civic and ceremonial buildings were largely oriented on astronomical grounds, mostly to sunrises and sunsets on certain dates, allowing the use of observational calendars that facilitated the scheduling of agricultural and related ritual activities. One of the deeply rooted but unfounded ideas is that many alignments recorded the Sun's positions at the equinoxes. By examining such proposals and analyzing their methodological flaws, I argue that they are not based on reliable and objectively selected alignment data, but rather derive from the preconceived significance attributed to the equinoxes. The most likely targets of the near-equinoctial orientations were the so-called quarter days, which occur two days after/before the spring/fall equinox and mark mid-points in time between the solstices. Considering that the astronomical alignments dominate extensive parts of the built environment, they must have played an important role in religion, worldview, and political ideology. Therefore, only a correct identification of their celestial referents, a prerequisite for any convincing interpretation of their meaning, underlying intents, and observational practices employed, can contribute to a proper understanding of some prominent aspects of architectural and urban planning in Mesoamerica.

This paper studies the Cascajal Block, a serpentinite artifact with an Olmec text dating to ca. 1000–900 b.c. (Rodríguez Martínez et al. 2006a). It introduces a new line drawing made possible by the detailed documentation carried out by Carrasco and Englehardt, presents a distributional analysis of the inscription in order to assess the sign inventory proposed by Rodríguez Martínez et al. (2006a) and revised by Mora-Marín (2009), and, most significantly, suggests that certain irregularities in the patterns of sign co-occurrence raised by previous authors (Justeson 2012; Macri 2006) are consistent with spelling practices in logosyllabic scripts, showing that the script is linguistically motivated. The work by Carrasco and Englehardt (2015) on the identification and analysis of sign pairings as likely diphrastic kennings is highlighted as crucial to establishing semantic controls needed for any attempt at decipherment; a new, repeated pairing is proposed, consisting of the PELT-PAW signs. Finally, this paper assesses how the various models for the reading formatting and direction of the text could impact the proposed hypotheses.

This article engages the debate about Aztec cannibalism principally through the analysis of three accounts of cannibalism by trickery set in the Valley of Mexico. These three tales are practically the only form in which cannibalism appears in the major Nahua (indigenous Nahuatl-speaking) writings of the sixteenth and early seventeenth centuries. The stories portray cannibalism as shocking, even abhorrent, to Aztecs—rather than as customary—and as a stratagem for humiliating an enemy or provoking a community to war. The contemporaneous Spanish writings, in contrast, are replete with allegations of customary cannibalism, while the major mestizo (Nahua mother and Spanish father) authors are divided in their treatment of the subject. The three-way critical comparison (Nahua, mestizo, Spanish) raises the possibility that the idea of customary cannibalism originated in Spanish culture and was then transmitted to the indigenous population during post-Conquest religious conversion and Hispanicization.

In this study, we offer a relational approach to theorizing boundaries for the Maya, adapting Mills’ (2018) concept of “boundary objects” as a means of understanding how people and things bridge or cross boundaries and were critical for developing and maintaining allied relations. We trace a network of sites on both sides of the Guatemala–Belize border dating to the Terminal Classic and Postclassic, which are generally characterized as times of increased conflict, movement and migration of people, and disruption in dynastic succession with an emphasis on shared governance. We examine the introduction of northern-style traits in the eastern Maya lowlands during the Terminal Classic and Postclassic periods, including circular and colonnaded buildings and distinctive portable goods such as molded-carved ceramics, phallic and turtle effigies, and other material forms. We suggest that during fractious periods in Maya history, northern traits were implicated in boundary crossing negotiations and entangled relations, which included marriage alliances with “foreigners” as a means of elite legitimation.

This study examines artifact production using lithic, animal bone, and shell materials at the lowland Maya site of Ceibal, Guatemala, to explore the emergence and societal role of early crafting specialists. During the Middle Preclassic period (1000–350 b.c.), ancient Maya society went through a critical transition to sedentary settlements, including the development of large-scale monumental construction endeavors for ceremonial activities, increasingly nucleated settlement patterns, and the differential control of prestigious objects. Excavations across Ceibal recovered one of the largest Middle Preclassic assemblages of lithic and faunal material to date. We examine these materials in order to understand the nature of their manufacturing processes, the association between lithic production and bone/shell processing for meat and artifact production, and compare these activities with evidence from other Middle Preclassic sites and from the later Classic period. We find that Middle Preclassic middens are often disturbed or incorporated into later construction episodes over many generations, making the identification of such activities difficult, although not impossible, to identify archaeologically. Evidence for crafting is often found near ceremonial structures where Ceibal's early elite would have been present, suggesting that they were closely involved in the production process.

This paper presents the results of investigations at the ancient Maya site of Margarita in south-central Quintana Roo, Mexico, and relates them to documented patterns at neighboring centers. Following initial settlement of the region in the Middle Preclassic, settlement hierarchies topped by large centers with monumental architecture, carved monuments, and associations with sites to the south emerged in the Late Preclassic to Early Classic periods. In the Late Classic, several primary centers declined and there was a proliferation of affluent urban populations—evidenced by construction of elaborate residential groups—at smaller centers like Margarita. Long-distance cultural affiliations shifted as well, with ceramic and architectural links to western and northern Yucatán becoming pronounced. Many settlements were abandoned in the Terminal Classic, but there is also evidence of the formation of “post-collapse” communities at Margarita and other neighboring sites during the same period.

The cultural tradition of stuccoed and polychromatic murals in central Mexico dates back to Early Classic Teotihuacan and continued into the subsequent Epiclassic period, with the stunning murals from Cacaxtla as the most famous and well-studied example. In this paper, we present three examples of stuccoed and richly painted benches or thrones from the mayor Epiclassic site of Xochicalco in the Mexican state of Morelos. A careful iconographic and epigraphic analysis of the imagery, as well as the associated hieroglyphic signs from one of the benches, leads us to suggest that these benches played a pivotal role in displaying the religious, mythological, and historical underpinnings of hierarchical power at Xochicalco. Based on comparisons with benches and seats from Classic Maya culture and, in particular, the contemporaneous Terminal Classic city of Chichen Itza, which was deeply involved in interregional relations with central Mexico, we also suggest that the Xochicalco benches may even have served as royal seats or thrones.

Although the Cascajal Block (CB), an incised greenstone slab from southeastern Veracruz, Mexico, arguably contains the earliest written text in the New World, debate remains regarding the object's authenticity, dating, and cultural affiliation. To address these issues, this article details recent analyses of the CB via polynomial texture mapping (PTM), X-ray fluorescence (XRF), and scanning electron microscopy (SEM). PTM revealed new details that have resulted in a new epigraphic drawing of the block's incised text and allowed for improved identification of several constituent signs. Spectrometric analysis confirmed that the chemical composition of the CB matrix is consistent with serpentine and identified a uniform patina on its surface, which provided additional contextual data. SEM micrographs of polymer replica molds taken from the incised text evidence manufacturing traces that correspond to lapidary techniques observed on other Formative-period Olmec objects of secure provenience. Results assist in clarifying the archaeological contexts of the object and confirm that in terms of symbols, material, and manufacture the CB conforms to other Formative-period Olmec objects, supporting the object's authenticity, dating, and cultural affiliation.

Classic Maya history is deeply political, and religious and political activities frequently inseparable. This essay advocates directly comparing mortuary practices over time for rulers at politically and economically linked centers. Most specifically it outlines an experimental model of how acts of remembrance in royal ancestor veneration articulate with local and regional politico-economic dynamics, and to do so with respect to acts attested in archaeological, bioarchaeological, textual, and iconographic sources. The particular case here pairs Classic-period Copan and Quirigua, where for centuries, the former was overlord to the latter. The evidence suggests that while treatment of royal ancestors draws on a set of established Maya practices, scale, elaboration and choice among those practices was contingent on the role each of the decedents held at particular points in political history, and the temporal orientation of those who commissioned remembrance acts.

Angamuco and Chunchucmil are two of the few Mesoamerican cities with relatively complete street maps. These maps provide a rare opportunity to study how the bulk of the population moved through cities, how people worked together to organize a network of paths and open spaces, what kind of interactions these features afforded, and how they contributed to the formation of social identities. Having found that space syntax methods confirmed intuitive understandings without generating new findings, we apply a segment (paths) and node (intersections) analysis to both sites. With these analyses we recorded and characterized segment variables such as width, length, form, and curvature, and node variables such as size, form, and number of linked segments. Many of the nodes at both sites are open spaces, allowing us to register details about the configuration of shared public spaces that are less formal than monumental plazas. The analyses revealed neighborhood differentiation, local-level coordination of labor, and intentional efforts to create markets or spaces of assembly that may have complemented collective governance proposed for both sites. While Angamuco and Chunchucmil differ in terms of the general pattern of their pedestrian networks, they share similarities in terms of density of paths and types of intersections.

El período de aproximadamente tres siglos (600–900 d.C.), que corresponde al epiclásico, fue el escenario de una notable expansión de los asentamientos en la cuenca de Zacapu y sus alrededores. Si bien la zona parecía carecer de núcleos monumentales mayores equivalentes a los que se conocían en las regiones vecinas del Bajío o del sur de las tierras altas michoacanas, los trabajos recientes en la parte noroeste del Malpaís de Zacapu cambian esta concepción. Los datos proporcionados por medio del LiDAR y nuevos trabajos de campo revelaron complejos monumentales de dimensiones inéditas para la zona que estructuran una red de asentamientos menores distribuidos en un amplio territorio. Estos descubrimientos ofrecen nuevos datos sobre la arquitectura pública y doméstica de la época. La distribución de estos asentamientos y su relación con áreas dedicadas a la explotación de recursos agrícolas y mineros permiten vislumbrar un sistema más complejo e integrado, el cual pudo tener elementos comunes al de un altepetl. El objetivo de este artículo es presentar esta nueva información y reevaluar, a partir de ella, la organización territorial del período considerado.

The spatial contexts of effigy censer and figurine molds at Mayapan, Yucatan, Mexico suggest a tightly controlled industry in which elite representatives of state government and religious orders exerted oversight over production and distribution. Attached artisans at Mayapan made these and other restricted goods for residents of palaces and patrons of the city's public buildings. The study of effigy ceramic production reveals that, like earlier, Classic period Maya kingdoms, Postclassic elites also sponsored the crafting of symbolically charged goods. This finding expands understanding of Postclassic period economic organization, which is best-known for its expansive regional market exchange. The limited distribution of effigy censers and figurines further attests their primary use in the context of state-sponsored ceremonies and, to a lesser extent, high-status mortuary settings. Unlike other places and times in Mesoamerica, neither figurines nor effigy censers are representative of household-scale religious practice for the majority of urban residents at Mayapan.

Excavations at the Late Classic Maya site of Cancuen (Petén Department, Guatemala) uncovered a small-scale hydraulic system including stone-lined canals and reservoirs within the architectural core of the site. The abundance of other nearby potable water sources along with the elaborate form of the system demonstrate that it served an ideological rather than practical function. Artifacts deposited in the reservoirs support this interpretation. Moreover, the reservoir located in front of the site's royal palace contained the remains of at least 30 individuals who may represent members of the royal court massacred during the site's collapse. This paper reports the animal remains found within the site's reservoirs to further explore the nature and extent of ritual and disposal activities within these aquatic contexts. Inter- and intrasite comparisons are used to contextualize the results within broader discussions of how we identify ritual activity in the zooarchaeological record, and the role of water in ancient Maya ideological and political systems.

El trabajo presenta una propuesta de tipología de malacates procedentes de distintos sitios de las tierras bajas mayas del norte tales como Chichen Itza, Ciudad Caucel, Dzidzilche, Ek Balam, Poxila, Siho, Isla Cerritos, Ichpaatun y Xaman Susula. Tales malacates corresponden a temporalidades que van desde el período preclásico hasta el posclásico. El análisis de esta muestra se basa en la correlación de sus atributos formales. Otros atributos tales como el tipo cerámico, el contexto del hallazgo y sus elementos decorativos y simbólicos también son considerados. El principal objetivo es demostrar que en la península de Yucatan hay evidencia de una continuidad de la presencia de la industria textil, así como cambios en la forma y el uso de los malacates, que muy probablemente sirvieron para el hilado de fibras de algodón. Consideramos que estos objetos en el área maya, muestran una estrecha relación con las labores femeninas, esto a partir de su contrastación con datos provenientes de las fuentes etnohistóricas, de las representaciones iconográficas sobre la actividad textil y los mismos malacates provenientes de otras regiones de Mesoamérica, principalmente el centro de México. De manera particular, pretendemos determinar si es posible obtener información complementaria sobre el tipo de fibras que se hilaban con ellos o cuestiones más complejas, como la atribución de género y estatus, que son aspectos recurrentes en la interpretación de estos materiales arqueológicos.