Abstract:Resumen: Los nombres personales son un elemento importante de los textos jeroglífi-cos mayas del período Clásico (250-900 d.C.) y su análisis aporta información sobre la configuración social y política de esta época. De interés primordial es el nombre colectivo conocido como "glifo emblema" que fungía como título real. En esta ocasión discutimos las implicaciones sociales del uso del apelativo k'uhul kanu'l ajaw, tratándose del glifo emblema más mencionado en el área maya durante el Clásico Tardío. En particul… Show more
“…The groin area of the deceased in Burial 61 had a large Spondylus shell placed on it. Such a shell is part of the regalia associated with deity embodiment (Looper 2002; MacDonald and Strauss 2012; Vázquez and Kupprat 2018; Wanyerka 1996). Lady K'abel wore the Xok Shell girdle ornament associated with the womb (Wanyerka 1996:78) on Stela 34 more than a decade before her death.…”
Section: Lady K'abel IX Kaloomte' and Conjurormentioning
confidence: 99%
“…Among the complex elements of the headdress in Burial 61 were two Spondylus effigy scroll eyes. Such god eyes peer out of the mask Lady K'abel wore on Stela 34 when she planted her monument; she embodied the First Twins, water snake and land snake, a supernatural god particularly revered by the Kaan regime (Vázquez and Kupprat 2018). Figure 19.(a) The effigy green/blue mask on the headdress of the ceramic figurine queen; (b) the carved mask on the headdress of the queen on El Perú-Waka' Stela 11; and (c) carved Spondylus bones found in association with the greenstone mosaic mask on the headdress of Lady K'abel in Burial 61 (not to scale).…”
Section: Lady K'abel IX Kaloomte' and Conjurormentioning
The Classic period lowland Maya used iron-ore mosaic mirrors and deposited mirrors in the burials of rulers and other people. Depictions of mirrors suggest that they were used for scrying, as were mirrors in Mesoamerica at the time of the Spanish arrival. Maya mirror users of this kind were conjurors, who used a variety of other divining and conjuring instruments and materials, including plates and shallow bowls. Three rulers at El Peru-Waka', now called Waka' by researchers at the site, an ancient city in northwestern Peten, Guatemala, were buried with mirrors and associated divining and conjuring materials. Following a brief introduction to the city and its temples, we describe the arrangement of mirrors and associated materials in three royal tombs. We suggest that the mirrors in these tombs were used in conjuring supernatural beings into existence, particularly Akan, a death god and wahy spirit who was a patron of the Waka' realm. We propose that the rulers and mirror conjurors of Waka' were oracles and that Waka' was known for prophecy. References to Sihyaj K'ahk' in text and iconography at Waka', and his association with oracular paraphernalia such as mirrors, lead us to propose a prophetic aspect of the visit of Sihyaj K'ahk' to the site eight days prior to his famous arrival at Tikal in a.d. 378. We suggest that the three rulers we discuss were mirror oracles sustained by the prestige of the prophecy of Sihyaj K'ahk'.
“…The groin area of the deceased in Burial 61 had a large Spondylus shell placed on it. Such a shell is part of the regalia associated with deity embodiment (Looper 2002; MacDonald and Strauss 2012; Vázquez and Kupprat 2018; Wanyerka 1996). Lady K'abel wore the Xok Shell girdle ornament associated with the womb (Wanyerka 1996:78) on Stela 34 more than a decade before her death.…”
Section: Lady K'abel IX Kaloomte' and Conjurormentioning
confidence: 99%
“…Among the complex elements of the headdress in Burial 61 were two Spondylus effigy scroll eyes. Such god eyes peer out of the mask Lady K'abel wore on Stela 34 when she planted her monument; she embodied the First Twins, water snake and land snake, a supernatural god particularly revered by the Kaan regime (Vázquez and Kupprat 2018). Figure 19.(a) The effigy green/blue mask on the headdress of the ceramic figurine queen; (b) the carved mask on the headdress of the queen on El Perú-Waka' Stela 11; and (c) carved Spondylus bones found in association with the greenstone mosaic mask on the headdress of Lady K'abel in Burial 61 (not to scale).…”
Section: Lady K'abel IX Kaloomte' and Conjurormentioning
The Classic period lowland Maya used iron-ore mosaic mirrors and deposited mirrors in the burials of rulers and other people. Depictions of mirrors suggest that they were used for scrying, as were mirrors in Mesoamerica at the time of the Spanish arrival. Maya mirror users of this kind were conjurors, who used a variety of other divining and conjuring instruments and materials, including plates and shallow bowls. Three rulers at El Peru-Waka', now called Waka' by researchers at the site, an ancient city in northwestern Peten, Guatemala, were buried with mirrors and associated divining and conjuring materials. Following a brief introduction to the city and its temples, we describe the arrangement of mirrors and associated materials in three royal tombs. We suggest that the mirrors in these tombs were used in conjuring supernatural beings into existence, particularly Akan, a death god and wahy spirit who was a patron of the Waka' realm. We propose that the rulers and mirror conjurors of Waka' were oracles and that Waka' was known for prophecy. References to Sihyaj K'ahk' in text and iconography at Waka', and his association with oracular paraphernalia such as mirrors, lead us to propose a prophetic aspect of the visit of Sihyaj K'ahk' to the site eight days prior to his famous arrival at Tikal in a.d. 378. We suggest that the three rulers we discuss were mirror oracles sustained by the prestige of the prophecy of Sihyaj K'ahk'.
“…It is consistent with her known portrayal in life on Stela 34 that in death she would also seek to represent herself as a kaan regent. Verónica Vázquez López (2015, 2017; see also García Barrios and Vázquez López 2012) has extensively studied kaan women's regalia as signifiers of their elevated status. Her review of Late Classic iconographic evidence from stelae across the kaan realm and affiliated sites demonstrates consistencies in high‐status female adornment.…”
Section: Mortuary Evidence From Lady K'abel's Royal Tombmentioning
We consider how a feminist perspective permits appreciation for and reflection on the complex and often understated ways in which Classic-era (∼CE 250-80) royal Maya women contributed to processes of statecraft. Our work centers on archaeological and epigraphic evidence for the life of one important royal woman, Ix Kaloomte' K'abel of Waka' whose reign was one of the most influential of the Late Classic Period (∼CE 550-800). In reviewing the lines of evidence which detail her political life as a ruler, we consider parallels with other important royal women of the period. We argue a feminist approach permits working beyond unacknowledged presentist biases to consider the ways in which these women actively crafted state politics alongside their male counterparts.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
