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Full-Text Articles in Social and Behavioral Sciences

The Contact Period Of Central Peten, Guatemala In Color, Timothy W. Pugh, Leslie G. Cecil Oct 2012

The Contact Period Of Central Peten, Guatemala In Color, Timothy W. Pugh, Leslie G. Cecil

Faculty Publications

When Bernal Díaz del Castillo passed by Nojpeten with Hernán Cortés in 1525, he remarked upon the Itza capital’s brilliant whiteness, even from a great distance (Jones 1998:69). However had he stood in the central plaza, he would have discerned that the sun’s reflection eclipsed artifacts and architecture of a variety of colors. The archaeological record is frequently similarly whitewashed by our focus upon form, weight, and distribution. Nevertheless, color helped imbue the Contact period (AD 1525-1697) world of the Maya of the Petén lakes region of Guatemala with significance. This paper investigates the colors of ritual paraphernalia encountered in …


Cenotes As Conceptual Boundary Markers At The Ancient Maya Site Of T’Isil, Quintana Roo, México, Scott L. Fedick, Jennifer P. Mathews, K. Sorensen Oct 2012

Cenotes As Conceptual Boundary Markers At The Ancient Maya Site Of T’Isil, Quintana Roo, México, Scott L. Fedick, Jennifer P. Mathews, K. Sorensen

Sociology & Anthropology Faculty Research

Ancient Maya communities, from small village sites to urban centers, have long posed problems to archaeologists in attempting to define the boundaries or limits of settlement. These ancient communities tend to be relatively dispersed, with settlement densities dropping toward the periphery, but lacking any clear boundary. At a limited number of sites, the Maya constructed walled enclosures or earthworks, which scholars have generally interpreted as defensive projects, often hastily built to protect the central districts of larger administrative centers during times of warfare (e.g., Demarest et al. 1997; Inomata 1997; Kurjack and Andrews 1976; Puleston and Callender 1967; Webster 2000; …


Good Men Grow Corn: Embodied Ecological Heritage In A Belizean Mopan Community, Kristina Baines Jan 2012

Good Men Grow Corn: Embodied Ecological Heritage In A Belizean Mopan Community, Kristina Baines

Publications and Research

Recent developments in land rights and land use in the Toledo district, Belize has generated anthropological and activist interest surrounding traditional ecological knowledge and practice, and the role of heritage in communities. This study explores the connection between ecological knowledge and practices, and the concurrent construction of heritage, and community health and wellness, broadly defined. Developing and using the concept of “embodied ecological heritage,” this dissertation takes a phenomenological approach to understanding the convergence of ecological heritage and health in multiple realms of everyday life, arguing that lived experience of participating in “traditional”practices is fundamentally connected to wellness in the …


Tensiones Entre El Patrimonio Tangible E Intangible En Yucatán, México: La Imposibilidad De Re-Crear Una Cultura Sin Alterar Sus Características / Tensions Between Tangible And Intangible Heritage In Yucatán, Mexico: The Impossibility Of Re-Creating A Culture Without Altering Its Characteristics, Fernando Armstrong-Fumero Jan 2012

Tensiones Entre El Patrimonio Tangible E Intangible En Yucatán, México: La Imposibilidad De Re-Crear Una Cultura Sin Alterar Sus Características / Tensions Between Tangible And Intangible Heritage In Yucatán, Mexico: The Impossibility Of Re-Creating A Culture Without Altering Its Characteristics, Fernando Armstrong-Fumero

Anthropology: Faculty Publications

Este artículo examina las tensiones y diálogos entre el patrimonio cultural tangible e intangible a través del caso del reciclaje arquitectónico en Yucatán, México. Ciertas contradicciones son evidentes en las definiciones oficiales de estos dos tipos de patrimonio en declaraciones que caracterizan al patrimonio intangible como algo dinámico y activo y al patrimonio tangible como una serie de objetos que se deben mantener in situ sin alteraciones humanas. Estas tensiones son aún más evidentes cuando las leyes que rigen el patrimonio cultural se aplican dentro de las comunidades rurales mayahablantes, cuyos residentes participan en una serie de tradiciones de colonización …