Ethnology of the Mayas of southern and central British Honduras

Laufer, Berthold; Thompson, J. Eric S.

doi:10.5962/bhl.title.3491

Cited by 105 publications

(48 citation statements)

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“…Temperamental wilderness guardians slighted by human trespassers can exact revenge via predator attacks, poisonous snakes, or deadly falls down the side of a cliff. The animal guardian, as the protector of wild creatures, is a potent spirit-being who must be negotiated with to ensure a successful hunt (e.g., Alcorn 1984:88;Cabarrús 1998:47;Carlsen 1997:98;Cortes y Larraz 1958:119-120;Freidel et al 1993:187;Hofling 1991:136-153;Redfield and Villa Rojas 1934:117-118;Sapper 1897:268;Taube 1997;Taube 2003:472-475;Thompson, 1930Thompson, :142, 1970Villa Rojas, 1945:103;Wagley 1949:57;Wisdom, 1940:72-73). Thus hunting can be especially rife with danger.…”

Section: Community and Forest Among The Modern Mayamentioning

confidence: 98%

Negotiations with the Animate Forest: Hunting Shrines in the Guatemalan Highlands

Brown

Emery

2008

J Archaeol Method Theory

124

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Ethnoarchaeological research at highland Maya hunting shrines documents the material remains of interactions between two types of animate beings: humans and the forest. When either active agent enters the others' domain there are accompanying ceremonial activities to assuage the inherent danger, often leaving physical traces in the material record. These traces, if found in the archaeological record, might reveal similar ancient interactions. Using the material correlates of modern hunting rituals, we explore the utility of ethnoarchaeological research in identifying negotiations with non-human agents associated with the animate forestan active agent in many societies.

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Section: Community and Forest Among The Modern Mayamentioning

confidence: 98%

Negotiations with the Animate Forest: Hunting Shrines in the Guatemalan Highlands

Brown

Emery

2008

J Archaeol Method Theory

124

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“…8b; Thompson 1930), and the small size of the calabash is specifically noted in contemporary descriptions of the deities and their corresponding ritual enactments (Redfield andVilla Rojas 1964 [1934]: 115, n. 2). Calabash or water jars are the containers that rain deities carry to sprinkle water on the land (Anonymous 1983: 37c;Burns 1983: 118;Holland 1963: 93;Redfield andVilla Rojas 1964 [1934]: 139;Thompson 1970: 254).…”

Section: Miniature Vesselsmentioning

confidence: 99%

Rising clouds, blowing winds: Late Classic Maya rain rituals in the Main Chasm, Aguateca, Guatemala

Ishihara

2008

World Archaeology

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Archaeological investigations in the Main Chasm, a deep chasm that runs through the Late Classic (AD 600-900) Maya site of Aguateca, Peten, Guatemala, revealed evidence of a variety of ritual practices, suggesting that chasms, like caves, represent potent cosmological and religious places where ancestral and supernatural spirits can be reached. This paper focuses on one area of the chasm, where a combination of natural phenomena (i.e. clouds, wind), geomorphology of the locale and high frequency of musical instrument fragments indicates that rain ceremonies were a primary practice. This paper examines the complexities involved in the manipulation of the transformative properties of water and air and their associated meanings as manifested in the ritual practices within the chasm. The associated artifact assemblage and context also suggest that the activities may correlate temporally with a major political event and imply socially that upper-class people were involved in the ritual performances.

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“…Xulab, the morning star god of the Kekchi and Mopan Maya, is patron of agriculture, hunting and fishing, but "particularly the last two" . 95 Mixcoatl and gods of hunting among the Cora and Huichol are also identified with Venus as morning star." It may also be significant that Quetzalcoatl neither creates the maize nor provides it for mankind; he only discovers it.…”

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confidence: 97%

The Venus-Rain-Maize Complex in the Mesoamerican World View: Part II

Šprajc

1993

Journal for the History of Astronomy

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In Part I of this paperI it was demonstrated that the conceptual relationship of the planet Venus with rain and maize is attested, in its diverse manifestations, all over Mesoamerica in different periods. Some previously unnoticed characteristics of the apparent motion of Venus were described and shown to be relevant in archaeoastronomical research. In the following sections I will explore the origin and the development of the so-called Venus-rain-maize complex, examining the modifications it underwent in their sociohistorical context, and inquiring into its possible observational bases.

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Ethnology of the Mayas of southern and central British Honduras

Abstract: Wio-Hok, " Mountainvalley," earth deities, also called Mams, 56, etc. wio'in, younger brother or sister, 81 ya, sapodilla, 35 yastse, ceiba tree, 97, etc. yaskats, blue blowfly, 130 yas kuo, wild turkey, 87 yuk, small variety of deer, 87, 129 Yumil qasob, "Lords of the forests," 107

Cited by 105 publications

References 0 publications

Negotiations with the Animate Forest: Hunting Shrines in the Guatemalan Highlands

Negotiations with the Animate Forest: Hunting Shrines in the Guatemalan Highlands

Rising clouds, blowing winds: Late Classic Maya rain rituals in the Main Chasm, Aguateca, Guatemala

The Venus-Rain-Maize Complex in the Mesoamerican World View: Part II

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