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InMaya Narrative Arts, authors Karen Bassie-Sweet and Nicholas A. Hopkins present a comprehensive and innovative analysis of the principles of Classic Maya narrative arts and apply those principles to some of the major monuments of the site of Palenque. They demonstrate a recent methodological shift in the examination of art and inscriptions away from minute technical issues and toward the poetics and narratives of texts and the relationship between texts and images.Bassie-Sweet and Hopkins show that both visual and verbal media present carefully planned narratives, and that the two are intimately related in the composition of Classic Maya monuments. Text and image interaction is discussed through examples of stelae, wall panels, lintels, benches, and miscellaneous artifacts including ceramic vessels and codices. Bassie-Sweet and Hopkins consider the principles of contrast and complementarity that underlie narrative structures and place this study in the context of earlier work, proposing a new paradigm for Maya epigraphy. They also address the narrative organization of texts and images as manifested in selected hieroglyphic inscriptions and the accompanying illustrations, stressing the interplay between the two.Arguing for a more holistic approach to Classic Maya art and literature,Maya Narrative Artsreveals how close observation and reading can be equally if not more productive than theoretical discussions, which too often stray from the very data that they attempt to elucidate. The book will be significant for Mesoamerican art historians, epigraphers, linguists, and archaeologists.

Although anthropologists have been observing and analyzing the religious practices of Mayan people for about a hundred years, this perceptive study suggests that anthropological interpretation of those practices and of Maya cosmology has never escaped the epistemological influence of Christianity. Whereas sacred objects used in Christian rituals are treated with deifying awe, objects such as Mayan crosses can be recycled, bartered with, communicated with, manipulated, disregarded, or destroyed—the apparent equivalent of extorting or defacing a holy image of Christ or the Virgin Mary. Astor-Aguilera holds that we cannot fully understand these indigenous practices by fitting them to our European Cartesian mindset but must instead recognize and try to understand native Mayan epistemology.

For anyone who ever wanted to be an archaeologist, Ian Graham could be a hero. This lively memoir chronicles Graham's career as the last explorer and a fierce advocate for the protection and preservation of Maya sites and monuments across Mexico, Guatemala, and Belize. It is also full of adventure and high society, for the self-deprecating Graham traveled to remote lands such as Afghanistan in wonderful company. He tells entertaining stories about his encounters with a host of notables beginning with Rudyard Kipling, a family friend from Graham's childhood. Born in 1923 into an aristocratic family descended from Oliver Cromwell, Ian Graham was educated at Winchester, Cambridge, and Trinity College, Dublin. His career in Mesoamerican archaeology can be said to have begun in 1959 when he turned south in his Rolls Royce and began traveling through the Maya lowlands photographing ruins. He has worked as an artist, cartographer, and photographer, and has mapped and documented inscriptions at hundreds of Maya sites, persevering under rugged field conditions. Graham is best known as the founding director of the Corpus of Maya Hieroglyphic Inscriptions Program at the Peabody Museum of Archaeology and Ethnology, Harvard University. He was awarded a MacArthur Foundation genius grant in 1981, and he remained the Maya Corpus program director until his retirement in 2004. Graham's careful recordings of Maya inscriptions are often credited with making the deciphering of Maya hieroglyphics possible. But it is the romance of his work and the graceful conversational style of his writing that make this autobiography must reading not just for Mayanists but for anyone with a taste for the adventure of archaeology.

This research explores the development of the Maya writing system in Middle–Late Formative and Early Classic period (700 BC–AD 450) Mesoamerica. It seeks to correlate script development with interregional interaction and diachronic changes in material culture, and proposes a new methodological template for examining script development via material remains. In doing so, it contributes to anthropological debate regarding the role and effects of interregional interaction in processes of development and change of material and symbolic culture. This investigation posits that Maya writing developed in late Middle Formative through Early Classic period Mesoamerica as a correlate of interregional sociopolitical and economic interaction. Scholars working in many areas of the world have long claimed that interaction is central to cultural innovation, especially in relation to the development of writing. If the emergence of the Mayan script is a correlate of systemic interaction, then its developmental process should be traceable archaeologically through artifactual evidence. This hypothesis is tested by exploring archaeological indicators of interaction against a backdrop of previously-documented transformations in the emerging Mayan script. The methodological model proposed here builds on current models of the development of Mesoamerican writing systems and models of interregional interaction and cultural development to associate archaeological remains with the development of the Mayan script.

Maya inscriptions contain numerous examples of long intervals of time that count both backward and forward from a fixed point of historical reference to specific mythological dates, often thousands of years in the past or future. This paper considers the evidence that these intervals incorporated precise calculations of both the sidereal year and the tropical year. Furthermore, it outlines a specific methodology for assessing the likelihood that these distance numbers were either intentionally calculated to incorporate these astronomical measurements, or if these results are merely coincidental.

A masterful art historical analysis of how Late Preclassic (300 BC to AD 250) rulers in Chiapas, Mexico, created an elite visual language to express political and supernatural authority which spread through much of the Maya world.

Mayan literature is among the oldest in the world, spanning an astonishing two millennia from deep pre-Columbian antiquity to the present day. Here, for the first time, is a fully illustrated survey, from the earliest hieroglyphic inscriptions to the works of later writers using the Roman alphabet. Dennis Tedlock-ethnographer, linguist, poet, and award-winning author-draws on decades of living and working among the Maya to assemble this groundbreaking book, which is the first to treat ancient Mayan texts as literature. Tedlock considers the texts chronologically. He establishes that women were among the ancient writers and challenges the idea that Mayan rulers claimed the status of gods.2000 Years of Mayan Literatureexpands our understanding and appreciation not only of Mayan literature but of indigenous American literature in its entirety.

Classic Maya hieroglyphic writing displays a coherence across time and space that points to intensive, sustained communication among scribes about what they were writing and how. Yet we know little about what scribal transmission looked like on the ground or what knowledge scribes were conveying among themselves. This article examines the monumental hieroglyphic corpora from two communities, at Copan in western Honduras and at Palenque in Chiapas, Mexico, to illustrate local processes of innovation and exchange that shaped participation in regional transmission. I argue that distinct ‘cultures of creativity’ developed at Copan and Palenque from local elites’ varying understanding of their position in the Maya world and the nature of hieroglyphic inventions. These case studies attest to the multi-faceted nature of scribal production and exchange within a hieroglyphic tradition that remained largely coherent despite never being centrally administered. In addition, the study's palaeographic methods suggest possibilities for tracing dynamics of cultural innovation and transmission in the ancient past at multiple scales of society.

Thanks to many epigraphic references compiled in the last 35 years, there is a growing consensus among Mayanists that a hegemonic state existed in the Maya Lowlands during the Classic period headed by the Kaanu'l royal dynasty and based at Dzibanche and Calakmul. Many aspects of its organization are still poorly documented, however. Important questions that remain unanswered include how power was exerted and passed on within this political system in ways that might differ from those found in an average-sized Maya kingdom. In this article we present new archaeological and epigraphic data from Chochkitam, a little-known site in northeastern Peten, Guatemala. Although this was a center of average size, the epigraphic texts reveal its political standing as a royal city with important connections with the Kaanu'l and other regional powers at various significant junctures during the Classic period, including before, during, and after the Kaanu'l hegemony. These historical reconstructions, although fragmentary, provide important data to validate emerging hypotheses regarding how the Kaanu'l kings managed their domain.