Dance Performances at Quiriguá

Looper, Matthew G.

doi:10.4324/9780429499418-5

Cited by 3 publications

(3 citation statements)

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“…Even for the expansive Aztec state, Michael E. Smith suggests that polities "were defined not in terms of territory or space-as they are in the modern world-but in terms of personal obligations" (Smith 2012:158), a concept of state often formulated as "hegemonic" in contrast to "territorial" (Beekman 1996). Much the same argument has been made for the Classic Period Maya lowlands, where the performances of state and the need to reinforce and perform the kingdom are taken as indicative of a deeply interpersonal relationship between ruler and ruled Houston 2006; Houston and Inomata 2009:150-62;Hull 2003;Looper 2001Looper , 2003Looper , 2009, typically without a clear connection drawn between these political relationships and the delimitation of landscape.…”

Section: Conclusion: Social Integration Separation and The Dialectmentioning

confidence: 99%

Political Strategies in Pre-Columbian Mesoamerica

Tavárez

2018

Hispanic American Historical Review

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5.3. The family tree of La Corona's main royal lineage and other La Corona rulers 5.4. South profile of Structure 13R-2 showing principal phases of construction 6.1. Location of architectural complexes mentioned in the text 155 6.2. Diachronic changes in total labor costs for the central precinct 6.3. Feathered Serpent Pyramid at the Ciudadela 6.4. Diachronic changes in labor costs for major pyramids and administrative/residential structures within the central precinct 6.5. Human representations during the Xolalpan-Metepec phases 6.6. Layout of some apartment compounds 6.7. Plan of the Street of the Dead Complex 7.1. Map of the Maya area 7.2. Detail map of Oaxaca showing selected sites in the Mixteca Alta 185 FIGURES xi 7.3. Map of the region between Piedras Negras, Guatemala, and Yaxchilan, Mexico, showing border sites and fortifications along the northern border of the Yaxchilan kingdom 195 7.4. Detail from page 22 of the Codex Zouche-Nuttall showing the toponyms of subsidiary and border settlements inside of the glyph for the ñuu 199 7.5. Detail of the Lienzo de Ocotepec, an early Colonial document showing the boundaries between Santo Tomas Ocotepec and Santa Maria Cuquila 200 8.1. Extent of the Tarascan empire and major lake basins referred to in text 219 8.2. Major Late Postclassic urban sites in the Lake Pátzcuaro Basin 225 8.3. Local elite identity in burial 9 at Urichu. Spouted polychrome vessel and several bronze and shell earrings 227 8.4. Ritual center of Ihuatzio 228 This volume originated in a session we organized at the 77th annual meeting of the Society for American Archaeology, held in Memphis, Tennessee, in 2012. Our goal was to bring together archaeologists working throughout Mesoamerica to discuss and debate the processes associated with the creation, perpetuation, and negation of politically authoritative relationships. We would like to thank the authors for their thoughtful chapters, as well as those who presented a paper at the SAAs but were unable to contribute to the volume:

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Section: Conclusion: Social Integration Separation and The Dialectmentioning

confidence: 99%

Political Strategies in Pre-Columbian Mesoamerica

Tavárez

2018

Hispanic American Historical Review

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“…Building on Proskouriakoff, Miller (1981) noted that this pose includes bent knees, horizontal “turn-out” of the feet and hips, and a single foot placed on “three-quarter” pointe . Looper (2001:118) suggests the raised-heel motif is better understood as a “conventional reference” to dance rather than a literal depiction of specific dance movements, noting that even in instances when glyphic references to dance accompany the scene, the dancer typically maintains a “highly rigid pose.”…”

Section: Classic Maya Dancementioning

confidence: 99%

“…Our attempt to read the bodies of dancers as multilayered repositories of semiotic information aims to complement previous studies of Maya dance that have explored dance performance contexts as well as the iconic aspects of posture, gesture, and costuming (Houston 2006; Houston et al 2006; Looper 2001, 2009; Taube 1985, 2009). Following Naerebout (1997:234, cited in Looper 2009:103), we resist any attempt to reconstruct the dances themselves.…”

Section: Classic Maya Dancementioning

confidence: 99%

Embodied Signs: Reading Gesture and Posture in Classic Maya Dance

Wright

Lemos²

2018

Latin Am. antiq.

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In this article, we couple Peircean semiotic theory with Laban movement analysis (LMA) to interpret scenes of Classic period Maya dance. We focus primarily on depictions found on polychrome ceramics that feature the dances of the Maize God and contrast them with those featuring the wahy creatures that inhabit the underworld. We interpret their inner emotional states based on their postural and gestural vocabularies using LMA, developed for that very purpose. The body can be considered a semiotic sign, and is therefore capable of simultaneously conveying iconic, symbolic, and indexical meanings. Maya dance has typically been interpreted at the iconic or symbolic levels, which reveal its mimetic or representational qualities. We explore the indexical qualities of the bodies of the dancers, and propose that shifting our attention to the indicative mode enables us to gain yet more insight into their embodied states.

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The Stela as a Cultural Symbol in Classic and Contemporary Maya Societies

Christie

2005

Ancient Mesoam

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In Classic Maya society, the stela was an important medium through which historical information was conveyed. Stelae are free-standing stone slabs carved in low relief that usually depict portraits of rulers, which are accompanied by hieroglyphic texts recording the rulers' identity and actions. Recent research has focused on the stela not only as a carrier of information but also as an important cultural symbol in its own right. In 1985, Linda Schele and David Stuart proposed that the Classic Maya called the stela a te'-tun, or stone-tree. This identification led to the recognition of cultural continuities among the Highland Maya in Chiapas who, on occasion, substitute trees for individual crosses on their cross shrines. In 1996, Stuart suggested that the ancient Maya word for stela was lakamtun, or big stone, emphasizing that the stela was an embodiment of the royal self in the sense that it shared some of the divine essence of the ruler. Drawing on epigraphic research, anthropological theory, the ethnographic literature, as well as personal field observations, I propose that certain spiritual and symbolic concepts of the stela continue to live in the crosses among the Maya today and that these concepts should be considered when we evaluate ancient contexts of meaning for the Maya stela.

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Dance Performances at Quiriguá

Cited by 3 publications

References 0 publications

Political Strategies in Pre-Columbian Mesoamerica

Political Strategies in Pre-Columbian Mesoamerica

Embodied Signs: Reading Gesture and Posture in Classic Maya Dance

The Stela as a Cultural Symbol in Classic and Contemporary Maya Societies

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