Tatiana Proskouriakoff, a preeminent student of the Maya, made many breakthroughs in deciphering Maya writing, particularly in demonstrating that the glyphs record the deeds of actual human beings, not gods or priests. This discovery opened the way for a history of the Maya, a monumental task that Proskouriakoff was engaged in before her death in 1985. Her work, Maya History, has been made ready for press by the able editorship of Rosemary Joyce. Maya History reconstructs the Classic Maya period (roughly A.D. 250-900) from the glyphic record on stelae at numerous sites, including Altar de Sacrificios, Copan, Dos Pilas, Naranjo, Piedras Negras, Quirigua, Tikal, and Yaxchilan. Proskouriakoff traces the spread of governmental institutions from the central Peten, especially from Tikal, to other city-states by conquest and intermarriage. Thirteen line drawings of monuments and over three hundred original drawings of glyphs amplify the text.
With the imagination of an artist and the precision of a scientist, Tatiana Proskouriakoff has captured in pictures thirty-six restorations of magnificent Maya buildings as their builders saw the scenes more than a thousand years ago. Facing her painting of each structure is a documented text of archaeological findings and a line drawing of the existing remains. First issued by the Carnegie Institution of Washington in 1946, this important volume is returned to print in a new format by the University of Oklahoma Press.
The Decipherment of Ancient Maya Writing is an important story of intellectual discovery and a tale of code breaking comparable to the interpreting of Egyptian hieroglyphs and the decoding of cuneiform. This book provides a history of the interpretation of Maya hieroglyphs. Introductory essays offer the historical context and describe the personalities and theories of the many authors who contributed to the understanding of these ancient glyphs.
Archaeology of Northern Mesoamerica comprises the tenth and eleventh volumes in the Handbook of Middle American Indians, published in cooperation with the Middle American Research Institute of Tulane University under the general editorship of Robert Wauchope (1909–1979). Volume editors of Archaeology of Northern Mesoamerica are Gordon F. Ekholm and Ignacio Bernal. Gordon F. Ekholm (1909–1987) was curator of anthropology at The American Museum of Natural History, New York, and a former president of the Society for American Archaeology. Ignacio Bernal (1910–1992), former director of the Instituto Nacional de Antropología e Historia, Mexico, was director of the Museo Nacional de Antropología in Mexico and also a past president of the Society for American Archaeology. Volumes 10 and 11 describe the pre-Aztec and Aztec cultures of Mexico, from central Veracruz and the Gulf Coast, through the Valley of Mexico, to western Mexico and the northern frontiers of these ancient American civilizations. The thirty-two articles, lavishly illustrated and accompanied by bibliography and index, were prepared by authorities on prehistoric settlement patterns, architecture, sculpture, mural painting, ceramics and minor arts and crafts, ancient writing and calendars, social and political organization, religion, philosophy, and literature. There are also special articles on the archaeology and ethnohistory of selected regions within northern Mesoamerica. The Handbook of Middle American Indians was assembled and edited at the Middle American Research Institute of Tulane University with the assistance of grants from the National Science Foundation and under the sponsorship of the National Research Council Committee on Latin American Anthropology.
In this second English-language edition of one of his most notable works, Miguel León-Portilla explores the Maya Indians’ remarkable concepts of time. At the book’s first appearance Evon Z. Vogt, Curator of Middle American Ethnology in Harvard University, predicted that it would become "a classic in anthropology," a prediction borne out by the continuing critical attention given to it by leading scholars. Like no other people in history, the ancient Maya were obsessed by the study of time. Their sages framed its cycles with tireless exactitude. Yet their preoccupation with time was not limited to calendrics; it was a central trait in their evolving culture. In this absorbing work León-Portilla probes the question, What did time really mean for the ancient Maya in terms of their mythology, religious thought, worldview, and everyday life? In his analysis of key Maya texts and computations, he reveals one of the most elaborate attempts of the human mind to penetrate the secrets of existence.
Yokes, hachas, and palmas are three pre-Columbian art forms that occur in a specific region of Mexico and Central America and apparently have no exact counterparts anywhere else. This volume focuses on these carved stone objects which have puzzled art historians and archaeologists since the mid-19th century. The corpus of data presented here, consisting of photo documentation, identification, and interpretation of 661 sculptures, was assembled by the two authors over many years, beginning in the early 1940s. Annotation copyrighted by Book News, Inc., Portland, OR
The fourteen essays in this collection explore the place of women in archaeology in the twentieth century, arguing that they have largely been excluded from "an essentially all-male establishment."
The Tarahumara, "people of the edge", live on the boundaries of civilization, in the mountains and canyonlands of Mexico's Sierra Tarahumara. There, in southwestern Chihuahua, terrain terminates at the edge of canyons; there mountains border the sky. In these pages, words by W. Dirk Raat and images by George R. Janecek are testimony to the endurance of the Tarahumara people. Today, roughly fifty thousand Tarahumaras continue living in ways similar to those of their ancestors, retaining many customs from their pre-Columbian past. At the same time, as outsiders modify the environment in an effort to subsist - and to profit - the Tarahumara have adapted their culture in order to survive. Contemporary Tarahumara culture is a product largely of the Jesuit era, from 1607 to 1767. The native people responded to the Spanish either by trying to live beyond the influence of the Church or by becoming Christianized Indians and seeking Church protection. This distinction still can be seen. However, even those who became Christian did not succumb to attempts to eradicate traditional religious and cultural practices. Rather they incorporated Christianity into their own world view. The nineteenth century saw the arrival of gold and silver miners and of American promoters seeking to extend their commercial empire into northern Mexico. The twentieth century has witnessed the Mexican Revolution and the emergence of the "mestizo age". In the canyon homelands of the Tarahumara, railroads and electricity have facilitated extensive timber and copper mining as well as increased tourism.