By J. Eric S. Thompson
Believing that Maya experiences at the present time are "suffering from imbalance," J. Eric S. Thompson the following methods Maya background and faith from the viewpoint of ethno-history. Present-day archaeologists usually are inclined to limit their interest to their excavations and social anthropologists to watch the trendy Maya as individuals of a a bit of primitive society in an period of switch. during this quantity, a unusual Maya student seeks to correlate facts from colonial writings and observations of the fashionable Indian with archaeological info which will expand and make clear the landscape of Maya culture.The surprise of the Spanish Conquest used to be devastating to the Maya. not just have been they positioned below the domination of a humans tired of their historic methods, yet their faith was once proscribed, they have been faraway from their popular settlements into new components, and new illnesses have been brought which ravaged their civilization. inspite of those ordeals, the Maya have clung heavily to the previous methods, and Maya tradition remains to be greatly alive, although slowly giving means prior to glossy expertise and impacts. issues mentioned comprise Putun Maya enlargement in Yucatan and the Pasi?n drainage, the depopulation of the Maya primary region on the time of the Conquest because of newly brought ailments, the site of the debatable japanese boundary of the Maya quarter, alternate family members among the highlands and the lowlands, using hallucinatory medicinal drugs and tobacco, lowlands Maya faith, and the construction myths of the Maya when it comes to these of alternative center American cultures.Mr. Thompson's method of Maya lifestyles will end up thought-provoking to archaeologists, ethnologists, historians, and all others attracted to the traditional Maya civilization.
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Additional info for Maya History and Religion (Civilization of the American Indian Series)
Accents are confined in this book to Spanish personal and place names. Examples: UxmalOosh'malUaxactunWash-ac-toon'YaxchilanYash'cheelan'Chichen ItzaChee-chen'Ee-tza'PusilhaPoo'-seel-ha'TixchelTee-shchel'QuiriguaKee-tee-gwÁAhauA-how' Page 3 Chapter 1 Putun (Chontal Maya) Expansion in Yucatan and the Pasión Drainage Introduction This first chapter, because the thesis is new and so must be supported with detailed argument, may seem to a fair proportion of readers like driving over a succession of clover-leaf intersections with all destinations and route numbers hidden by driven snow.
Generally speaking, the problems that interest him are related to the functioning of a somewhat primitive community in an era of change. His thoughts are perhaps directed to parallel or contrasting change in some African or Italian group confronted by similar need for adjustment. Naturally, he has every right to choose his objectives and shape his studies thereto, but for the student interested in Maya culture as a continuing entity from its beginnings to the present day such investigations are tangential.
Even the horse which so amazed the natives at first contact was received into Maya religion. Cortés' horse, left behind disabled by a splinter in its hoof, was presented with bouquets of flowers, a common form of religious offering, and was given birds (probably turkeys) and meat either as food or in sacrifice. A stone statue of the horse was set up in one of the temples and became one of the principal gods under the name Tzimin Chac, "Tapir Lightning" (the Maya named the horse "tapir," the animal closest to it in appearance; "lightning," because the Maya at first thought the horse was discharging lightning when the man on its back fired his gun).