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Social Identities in the Classic Maya Northern Lowlands plumbs the archaeological record for what it can reveal about the creation of personal and communal identities in the Maya world. Using new primary data from her excavations at the sites of Yaxuna, Chunchucmil, and Xuenkal, and new analysis of data from Dzibilchaltun in Yucatan, Mexico, Traci Ardren presents a series of case studies in how social identities were created, shared, and manipulated among the lowland Maya.Ardren argues that the interacting factors of gender, age, familial and community memories, and the experience of living in an urban setting were some of the key aspects of Maya identities. She demonstrates that domestic and civic spaces were shaped by gender-specific behaviors to communicate and reinforce gendered ideals. Ardren discusses how child burials disclose a sustained pattern of reverence for the potential of childhood and the power of certain children to mediate ancestral power. She shows how small shrines built a century after Yaxuna was largely abandoned indicate that its remaining residents used memory to reenvision their city during a time of cultural reinvention. And Ardren explains how Chunchucmil's physical layout of houses, plazas, and surrounding environment denotes that its occupants shared an urban identity centered in the movement of trade goods and economic exchange. Viewing this evidence through the lens of the social imaginary and other recent social theory, Ardren demonstrates that material culture and its circulations are an integral part of the discourse about social identity and group membership.

Hailed by The Guardian and other publications as “a real-life Indiana Jones,” Slovenian archaeologist Ivan Šprajc has been mapping out previously unknown Mayan sites in Mexico’s Yucatán Peninsula since 1996. Most recently, he was credited with the discovery of the Chactún and Lagunita sites in 2013 and 2014, respectively, helping to fill in what was previously one of the largest voids in modern knowledge of the ancient Maya landscape: the 2,800-square-mile Calakmul Biosphere Reserve in central Yucatán. Previously published in Šprajc’s native Slovenian and in German, this thrilling account of machete-wielding jungle expeditions has garnered enthusiastic reviews for its depictions of the efforts, dangers, successes, and disappointments experienced as the explorer-scientist searches out and documents ancient ruins that have been lost to the jungle for centuries. A skilled communicator as well as an experienced scholar, Šprajc conveys in eminently accessible prose a wealth of information on various aspects of the Maya culture, which he has studied closely for decades. The result is a deeply personal presentation of archaeological research on one of the most enigmatic civilizations of the ancient world. Generously illustrated, this book follows the chronology of Šprajc’s discoveries, focusing on what he considers the most interesting episodes. Those who specialize in Mesoamerican prehistory and archaeology will certainly relish Šprajc’s reports concerning his many field surveys and the discoveries that resulted. General readers, too, will enjoy his accounts of previously undocumented sites, ancient urban centers overtaken by the jungle, massive sculpted monuments, and mysterious hieroglyphic inscriptions.

For the preconquest Maya, sexuality was a part of ritual discourse and performance, and all sex acts were understood in terms of their power to create, maintain, and destroy society. As postconquest Maya adapted to life under colonial rule, they neither fully abandoned these views nor completely adopted the formulation of sexuality prescribed by Spanish Catholicism. Instead, they evolved hybridized notions of sexual desire, represented in the figure of the Virgin Mary as a sexual goddess, whose sex acts embodied both creative and destructive components. This highly innovative book decodes the process through which this colonization of Yucatecan Maya sexual desire occurred. Pete Sigal frames the discussion around a series of texts, including the Books of Chilam Balam and the Ritual of the Bacabs, that were written by seventeenth- and eighteenth-century Maya nobles to elucidate the history, religion, and philosophy of the Yucatecan Maya communities. Drawing on the insights of philology, discourse analysis, and deconstruction, he analyzes the sexual fantasies, fears, and desires that are presented, often unintentionally, in the margins of these texts and shows how they illuminate issues of colonialism, power, ritual, and gender.

In prehistoric times, humans and animals visited the caves of the Yucatán Peninsula. Thousands of years later, the Maya established their cities around the cenotes and the few bodies of surface water in the peninsula. Cenotes are natural sinkholes formed by the collapse of limestone surfaces (or collapsed dolines around karst lakes). The word “cenote” derives from the Maya word ts’onot, which refers to “abyss[es], depths, very deep fresh water lakes or wells or water holes” (Eidshaug 2013, 3). Over the centuries, the Maya developed methods for controlling and storing water and a system of rituals related to the underworld