Maya Monuments

Superb watercolour paintings of the principal Maya monuments in

This volume brings together a wide spectrum of new approaches to ancient Maya studies in an innovative exploration of how the Preclassic and Classic Maya shaped their world. Moving beyond the towering temples and palaces typically associated with the Maya civilization, contributors present unconventional examples of monumental Maya landscapes. Featuring studies from across the central Maya lowlands, Belize, and the northern and central Maya highlands and spanning over 10,000 years of human occupation in the region, these chapters show how the word “monumental” can be used to describe natural and constructed landscapes, political and economic landscapes, and ritual and sacred landscapes. Examples include a massive system of aqueducts and canals at the Kaminaljuyu site, a vast arena designed for public spectacle at Chan Chich, and even the complex realms of Maya cosmology as represented by the ritual cave at Las Cuevas. By including physical, conceptual, and symbolic ways monumentality pervaded ancient Maya culture, this volume broadens traditional understandings of how the Maya interacted with their environment and provides exciting analytical perspectives to guide future study. A volume in the series Maya Studies, edited by Diane Z. Chase and Arlen F. Chase

In Maya Political Science: Time, Astronomy, and the Cosmos, Prudence M. Rice proposed a new model of Maya political organization in which geopolitical seats of power rotated according to a 256-year calendar cycle known as the May. This fundamental connection between timekeeping and Maya political organization sparked Rice's interest in the origins of the two major calendars used by the ancient lowland Maya, one 260 days long, and the other having 365 days. In Maya Calendar Origins, she presents a provocative new thesis about the origins and development of the calendrical system. Integrating data from anthropology, archaeology, art history, astronomy, ethnohistory, myth, and linguistics, Rice argues that the Maya calendars developed about a millennium earlier than commonly thought, around 1200 BC, as an outgrowth of observations of the natural phenomena that scheduled the movements of late Archaic hunter-gatherer-collectors throughout what became Mesoamerica. She asserts that an understanding of the cycles of weather and celestial movements became the basis of power for early rulers, who could thereby claim "control" over supernatural cosmic forces. Rice shows how time became materialized—transformed into status objects such as monuments that encoded calendrical or temporal concerns—as well as politicized, becoming the foundation for societal order, political legitimization, and wealth. Rice's research also sheds new light on the origins of the Popol Vuh, which, Rice believes, encodes the history of the development of the Mesoamerican calendars. She also explores the connections between the Maya and early Olmec and Izapan cultures in the Isthmian region, who shared with the Maya the cosmovision and ideology incorporated into the calendrical systems.

The stunning imagery created at Piedras Negras was produced for cultural and ceremonial purposes, but Maya expert Clancy argues that its enduring artistic value cannot be ignored.