By Lisa J. Lucero
Within the southern Maya lowlands, rainfall supplied the first and, in a few parts, the one resource of water for individuals and plants. vintage Maya kings subsidized difficult public rituals that affirmed their shut ties to the supernatural international and their skill to intercede with deities and ancestors to make sure an sufficient quantity of rain, which used to be then saved to supply water in the course of the four-to-five-month dry season. so long as the rains got here, Maya kings provided their topics with water and exacted tribute in exertions and items in go back. but if the rains failed on the finish of the vintage interval (AD 850-950), the Maya rulers misplaced either their declare to supernatural energy and their temporal authority. Maya commoners persisted to supplicate gods and ancestors for rain in family rituals, yet they stopped paying tribute to rulers whom the gods had forsaken.
In this paradigm-shifting booklet, Lisa Lucero investigates the critical function of water and formality within the upward push, dominance, and fall of vintage Maya rulers. She files commoner, elite, and royal ritual histories within the southern Maya lowlands from the past due Preclassic throughout the Terminal vintage sessions to teach how elites and rulers received political energy throughout the public replication and elaboration of household-level rituals. even as, Lucero demonstrates that political energy rested both on fabric stipulations that the Maya rulers might in basic terms partly keep an eye on. delivering a brand new, extra nuanced figuring out of those twin bases of strength, Lucero makes a compelling case for non secular and fabric elements intermingling within the improvement and dying of Maya political complexity.
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Within the southern Maya lowlands, rainfall supplied the first and, in a few components, the one resource of water for individuals and plants. vintage Maya kings subsidized difficult public rituals that affirmed their shut ties to the supernatural international and their skill to intercede with deities and ancestors to make sure an enough quantity of rain, which was once then saved to supply water throughout the four-to-five-month dry season.
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Extra info for Water and Ritual: The Rise and Fall of Classic Maya Rulers (Linda Schele Series in Maya and Pre-Columbian Studies)
In Style, Society, and Person: Archaeological and Ethnological Perspectives, edited by Christopher Carr and Jill E. Neitzel, pp. 393–417. Plenum Press, New York. O’Hara, Michael 2000 Plazas, Platforms, and Terraces: Communal Architecture of the Flagstaff Area. Paper presented at the Katharine Bartlett Symposium, Museum of Northern Arizona, Flagstaff. 2006 The Magician of Ridge Ruin: An Interpretation of His Social, Political, and Ritual Roles, and His Context in the Development of Hopi Religious Institutions.
Inferior view of the sternal end of the Axed Man’s left clavicle showing irregular bone in the area of the costal tuberosity produced by heavy lifting. The boxed area in the top drawing of a clavicle delimits the area seen in the photograph below. and ship maintenance (Capasso et al. 1999: 52). These degenerative changes in the Axed Man’s skeleton suggest a life of heavy labor and are consistent with saga descriptions of Viking Age Icelandic farming and seafaring activities (Steffensen 1975: 109–32).
Riley and Basil C. Hedrick, pp. 242–59. Southern Illinois University Press, Carbondale. Titiev, Mischa 1944 Old Oraibi: A Study of the Hopi Indians of Third Mesa. Peabody Museum of American Archaeology and Ethnology, Cambridge, Mass. , and Charles Sternberg 1983 Hohokam Ballcourts and Their Interpretation. Archaeological Series 160. Arizona State Museum, Tucson. The Magician: An Ancestral Hopi Leader · 25 3 d The Axed Man of Mosfell Skeletal Evidence of a Viking Age Homicide, the Icelandic Sagas, and Feud Phillip L.