Negotiations with the animate forest: Hunting shrines in the guatemalan highlands

Journal of Archaeological Method and Theory

Volumn 15, Issue 4, 2008, Pages 300-337

  Brown, Linda A ^a   Emery, Kitty F ^b  

^a GEORGE WASHINGTON UNIVERSITY   (United States)

^b UNIVERSITY OF FLORIDA   (United States)

Author keywords

Ethnoarchaeology; Hunting ceremonialism; Maya; Zooarchaeology

Indexed keywords

EID: 55949107267     PISSN: 10725369     EISSN: 15737764     Source Type: Journal    
DOI: 10.1007/s10816-008-9055-7     Document Type: Article

References (123)

1. L. Ahern 2001 Language and agency Annual Review of Anthropology 30 109 137
2. Alcorn, J. B. (1984). Huastec Mayan ethnobotany. Austin: University of Texas Press.
3. M. Ashmore R. Wooffitt S. Harding 1994 Humans and others, agents and things The American Behavioral Scientist 37 6 733 740
4. T. Beach N. P. Dunning S. Luzzadder-Beach D. E. Cooke J. C. Lohse 2006 Impacts of the ancient Maya on soils and soil erosion in the central Maya lowlands Catena 65 2 166 178
5. Bell, C. M. (1992). Ritual theory, ritual practice. New York: Oxford University Press.
6. Bell, C. M. (1997). Ritual: perspectives and dimensions. New York: Oxford University Press.
7. N. Bird-Davis 1999 "Animism" revisited: personhood, environment, and relational epistemology Current Anthropology 40 S1 67 91
8. Bradley, R. (2005). Ritual and domestic life in prehistoric Europe. New York: Routledge.
9. R. Boast 1997 Small company of actors: a critique of style Journal of Material Culture 2 2 173 198
10. H. E. M. Braakhuis 2001 The way of all flesh: sexual implications of the Mayan hunt Anthropos 96 2 391 409
11. Brady, J. E. (1989). An investigation of Maya ritual cave use with specific reference to Naj Tunich, Peten, Guatemala. PhD Dissertation, University of California.
12. J. E. Brady 1997 Settlement configuration and cosmology: the role of Caves at Dos Pilas American Anthropologist 99 3 603 618
13. Brady, J. E., & Colas, P. R. (2005). Nikte' Mo' scattered fire in the cave of K'ab Chante': epigraphic and archaeological evidence of cave desecration in ancient Maya warfare. In K. M. Prufer, & J. E. Brady (Eds.), Stone houses and earth Lords: Maya religion in the cave context (pp. 149-166). Boulder: University of Colorado Press.
14. Brady, J. E., Cobb, A. B., Garza, S., Espinosa, C., & Burnett, R. (2005). An analysis of Maya Stalactite Breakage at Balam Na Cave, Guatemala. In K. M Prufer, & J. E. Brady (Eds.), Stone Houses and earth Lords: Maya religion in the cave context (pp. 213-224). Boulder: University of Colorado Press.
15. Bringhurst, J. (1986). Folk healing practices and beliefs of the Kekchi Indians. PhD Dissertation. San Diego: University of California.
16. Brown, L. A. (2002). The structure of ritual practice: an ethnoarchaeological exploration of activity areas at rural community shrines in the Maya highlands, PhD dissertation. Boulder: University of Colorado.
17. L. A. Brown 2004 Dangerous places and wild spaces: creating meaning with materials and space at contemporary Maya shrines on El Duende mountain Journal of Archaeological Method and Theory 11 1 31 58
18. L. A. Brown 2005 Planting the bones: hunting ceremonialism at contemporary and nineteenth-century shrines in the Guatemalan highlands Latin American Antiquity 16 2 131 146
19. Brown, L. A., & Romero, L. A. (2002). Lugares sagrados para ritos de la cacéria. In J. P. Laporte, H. L. Escobedo, & B. Arroyo (Eds.), XV Simposio de Investigaciones Arqueológicas en Guatemala, 2001 (pp. 771-778). Guatemala City: Museo Nacional de Arqueología y Etnología.
20. Cabarrús, C. R. (1998). La Cosmovisión Q'eqchi' en Proceso de Cambio. Guatemala: Cholsamaj.
21. Carlsen, R. (1997). The war for the heart and soul of a highland Maya town. Austin: University of Texas Press.
22. R. S. Carlsen M. Prechtel 1991 The flowering of the dead: an interpretation of highland Maya Culture Man 26 23 42
23. Carmack, R. M. (1981). The quiche Maya of Utatlan: The evolution of a highland Maya kingdom. Norman: University of Oklahoma Press.
24. Caso, A. (1958). The Aztecs: People of the sun. Norman: University of Oklahoma.
25. Chase, D. Z., & Chase, A. F. (1998). The architectural context of caches, burials, and other ritual activities for the classic period Maya (as reflected at Caracol, Belize). In S. D. Houston (Ed.), Function and meaning in classic Maya architecture (pp. 299-332). Washington DC: Dumbarton Oaks Research Library and Collection.
26. Christenson, A. J. (2007). Popol Vuh: The sacred book of the Maya. Norman: University of Oklahoma Press.
27. Clendinnen, I. (1987). Ambivalent conquests: Maya and Spaniard in Yucatán (pp. 1517-1570). Cambridge: Cambridge University Press.
28. Colby, B., & Colby, L. (1981). The daykeeper: The life and discourse of an Ixil Diviner. Cambridge: Harvard University Press.
29. Coe, M. D. (1975). Death and the afterlife in pre-Columbian America: Closing remarks. In E. P. Benson (Ed.), Death and the afterlife in Pre-Columbian America (pp. 191-196). Washington DC: Dumbarton Oaks Research Library and Collection.
30. Cook, G. W. (2000). Renewing the Maya world: Expressive culture in a highlands town. Austin: University of Texas Press.
31. Cortes y Larraz, P. (1958 [1768-1770]). Descripción Geográfico-Moral de la Diócesis de Goathemala. Guatemala: Tipografía Nacional.
32. Davies, N. (1984). Human sacrifice in the old world and new: Some similarities and differences. In E. P. Benson, & E. H. Boone (Eds.), Ritual human sacrifice in mesoamerica (pp. 211-226). Washington DC: Dumbarton Oaks Research Library and Collection.
33. M. Deal 1985 Household pottery disposal in the Maya highlands: an ethnoarchaeological interpretation Journal of Anthropological Archaeology 4 243 91
34. Deal, M. (1988). Recognition of ritual pottery in residential units: an ethnoarchaeological model of the Maya family altar tradition. In T. Lee Jr., & B. Hayden (Eds.), Ethnoarchaeology among the highland Maya of Chiapas, Mexico, New World Archaeological Foundation Paper, No. 56.
35. Deal, M. (1998). Pottery ethnoarchaeology in the Central Maya highland. Salt Lake City: University of Utah.
36. Douglas, M. (1966). Purity and danger: An analysis of concepts of pollution and taboo. London: Routledge & Keegan Paul.
37. Dunning, N. P. (1996). An examination of regional variability in the Prehispanic Maya agricultural landscape. In S. Fedick (Ed.), The managed mosaic: Ancient Maya agriculture and resource management pp. 53-68. Salt Lake City: University of Utah Press.
38. Emery, K. F. (2004). Animals from the Maya underworld: Reconstructing elite Maya ritual at the Cueva de los Quetzales. In S. J. O'Day, W. Van Neer, & A. Ervynck (Eds.), Behavior behind Bones: The zooarchaeology of religion, ritual, status, and identity (pp. 101-113). Oxford: Oxbow Books.
39. Emery, K. F., & Ford, A. (2008). The legacy of the Maya forest. Special Issue of the Journal of Ethnobiology, 28(2).
40. Emery, K. F., & Thornton, E. K. (2008). A regional perspective on biotic change during the classic Maya occupation using Zooarchaeological isotopic chemistry. Quaternary International 191:xx-xx. doi: 10.1016/j.quaint.2007.11.015.
41. Emery, K. F., Brown, L. A., Anderson, E., Kennedy-Thornton, E., & LeFebvre, M. (2007). The ethnozoology of modern Maya ritual animal bone caches and implications for interpretations of ancient Maya diet and ritual. Paper presented at the 40th Annual Chacmool Conference. Calgary: University of Calgary.
42. L. Fogelin 2007 The archaeology of religious ritual Annual Review of Anthropology 36 55 71
43. Foster, G. M. (1945). Sierra popoluca folklore and beliefs. Los Angeles: University of California Press.
44. Freidel, D. (1989). Dead kings and living temples. In W. F. Hanks, & D. S. Rice (Eds.), Word and image in Maya culture: Explorations in language, writing, and representation (pp. 233-243). Salt Lake City: University of Utah Press.
45. Freidel, D. (1998). Sacred work. In S. B. Mock (Ed.), The sowing and the dawning: Termination, dedication, and transformation in the archaeological and ethnographic record of mesoamerica (pp. 189-193). Albuquerque: University of New Mexico Press.
46. Freidel, D. A., Schele, L., & Parker, J. (1993). Maya cosmos: Three thousand years on the Shaman's path. New York: William Morrow.
47. Gell, A. (1998). Art and agency: An anthropological theory. New York: Clarendon Press.
48. C. Gosden 2005 What do objects want? Journal of Archaeological Method and Theory 12 3 193 211
49. Gossen, G. (1986). The Chamula festival of games. In G. Gossen (Ed.), Symbol and meaning beyond the closed community (pp. 227-254). Albany: Institute for Mesoamerican Studies, State University of New York.
50. Guiteras-Holmes, C. (1961). Perils of the soul: The worldview of a Tzotzil Indian. New York: Free Press of Glencoe.
51. Hanks, W. F. (1990). Referential practice: Language and lived space among the Maya. New York: University of Chicago Press.
52. B. Hayden A. Cannon 1983 Where the garbage goes: Refuse disposal in the Maya highlands Journal of Anthropological Archaeology 2 117 63
53. Hayden, B., & Cannon, A. (1984). The structure of material systems: Ethnoarchaeology in the Maya Highlands, SAA Papers No.3. Washington, DC: Society for American Archaeology.
54. Hayden, B., & Deal, M. (1987). The persistence of pre-columbian lithic technology in the form of glass working. In B. Hayden (Ed.), Lithic studies among contemporary Maya (pp. 235-331). Tucson: University of Arizona Press.
55. B. Hayden M. Nelson 1981 The use of chipped lithic material in the contemporary Maya highlands American Antiquity 46 885 98
56. Hermitte, M. E. (1964). Supernatural power and social control in a modern Maya village. PhD Dissertation, University of Chicago
57. Hill, II R. M. (1992). Colonial cakchiquels: Highlands Maya adaptation to Spanish rule 1600- 1700, Harcourt Brace Jovanovich, Fort Worth.
58. Hofling, C. A. (1991). Itza Maya texts with a grammatical overview. Salt Lake City: University of Utah Press.
59. A. Hornborg 2006 Animism, fetishism, and objectivism as strategies for knowing (or not knowing) the world Ethos 71 1 21 32
60. T. Ingold 2006 Rethinking the animate, re-animating thought Ethos 71 1 9 20
61. Killion, T. W. (1987). Agricultural and residential site structure among campesinos in Southern Veracruz, Mexico. Albuquerque: PhD dissertation, University of New Mexico.
62. La Farge II, O. (1947). Santa Eulalia: The religion of a Cuchumatan Indian town. Chicago: University of Chicago Press.
63. Latour, B. (1993). We have never been modern. Cambridge: Harvard University Press.
64. Laughlin, R. M. (1976). Of wonders wild and new: Dreams from Zinacantán. Smithsonian Institution Contributions to Anthropology no. 22, Washington DC.
65. Laughlin, R. M. (2000). Poetic license. In D. E. Breedlove, & R. M. Laughlin (Eds.), The flowering of man: A Tzotzil botany of Zinacantan (pp. 101-108). Washington DC: Smithsonian Institution Press.
66. Lipp, F. J. (1991). The mixe of Oaxaca: Religion, ritual and healing. Austin: University of Texas Press.
67. Maudslay, A. P. (1889-1902). Biologia Centrali-Americana: Archaeology, 4 vol, Porter and Dalau, London.
68. Marcus, J. (1982). The plant world of the sixteenth and seventeenth-century lowland Maya. In K. V. Flannery (Ed.), Maya subsistence: Studies in memory of Dennis E. Puleston (pp. 239-274). New York: Academic Press.
69. McAnany, P. (1995). Living with the ancestors: Kinship to kingship in Ancient Maya society. Austin: University of Texas Press.
70. Mills, B. J., & Ferguson, T. J. (2008). Animate objects: shell trumpets and ritual networks in the greater southwest. Journal of Archaeological Method and Theory 15(4). doi: 10.1007/s10816-008-9057-5.
71. Mock, S. B. (1998). Prelude. In S. B. Mock (Ed.), The sowing and the dawning: Termination, dedication, and transformation in the archaeological and ethnographic record of Mesoamerica (pp. 3-18). Albuquerque: University of New Mexico Press.
72. Monaghan, J. (1998). Dedication: Ritual or production? In S. B. Mock (Ed.), The sowing and the dawning: Termination, dedication, and transformation in the archaeological and ethnographic record of Mesoamerica (pp. 47-56). Albuquerque: University of New Mexico Press.
73. Myerhoff, B. G. (1974). peyote Hunt: The sacred journey of the Huichol Indians. Ithaca: Cornell University Press.
74. Nash, J. (1970). In the eyes of the ancestors: Belief and Behavior in a Maya Community. New Haven: Yale University Press.
75. Neff Nuixa, F. (2001). La Lucerna y el Volcan Negro. In J. Broda, S. Iwaniszewski, & A. Montero (Eds.), La Montana en el Paisaje ritual (pp. 353-374). México City: CONACULTA & Instituto Nacional de Antropología e Historia.
76. B. Olsen 2003 Material culture after text: re-membering things Norwegian Archaeological Review 36 2 87 104
77. S. G. Ortman 2000 Conceptual metaphor in the archaeological record: methods and an example from the American Southwest American Antiquity 65 4 613 645
78. S. B. Ortner 1984 Theory in anthropology since the sixties Comparative Studies in Society and History 26 1 126 166
79. Pendergast, D. (1969). The prehistory of Actun Balam, British Honduras. Royal Ontario Museum Art and Archaeology Occasional Papers No. 16. Toronto, ON.
80. Pendergast D. (1971). Excavations at Eduardo Quiroz Cave, British Honduras (Belize), Royal Ontario Museum Art and Archaeology Occasional Papers No. 21. Toronto, ON.
81. Pendergast D. (1974). Excavtions at Actun Polbilche, Belize, Archaeology Monograph #1. Royal Ontario Museum, Toronto, ON.
82. Peterson, P. A., McAnany, P., & Cobb, A. B. (2005). De-fanging the earth monster: Speleothem transport to surface sites in the Sibun Valley. In K. M. Prufer, & J. E. Brady (Eds.), Stone houses and earth Lords: Maya religion in the cave context (pp. 225-248). Boulder: University of Colorado Press.
83. Plunket, P. (Ed.). (2002). Domestic ritual in ancient Mesoamerica. Los AngelesCotsen: Institute of Archaeology.
84. Pohl, M. D. (1983). Maya ritual Faunas: Vertebrate remains from burials, caches, caves, and cenotes in the Maya Lowlands. In R. Leventhal, & A. Kolata (Eds.), Civilization in the ancient Americas (pp. 55-103). Albuquerque: University of New Mexico Press.
85. Prufer, K. M., & Brady, J. E. (Eds.). (2005). Stone houses and earth Lords: Maya religion in the cave context. Boulder: University of Boulder Press.
86. Quilter, J. (2007). Representational art in ancient Peru and the work of Alfred Gell. In R. Osborne, & J. Tanner (Eds.), Art's agency and art history (pp. 135-157). Malden, MA: Blackwell Publishing Ltd.
87. Redfield, R., & Villa Rojas A. (1934). Chan Kom: A Maya village. Washington, DC: Carnegie Institution of Washington, No. 448.
88. Reitz, E. J., & Wing, E. S. (1999). Zooarchaeology. Cambridge Manuals in Archaeology. New York: Cambridge University Press.
89. Ringle, W. M. (1999). Pre-classic cityscapes: Ritual politics among the early lowland Maya. In D. C. Grove, & R. A. Joyce (Eds.), Social patterns in pre-classic Mesoamerica (pp. 183-223). Washington DC: Dumbarton Oaks Research Library and Collections.
90. Sapper, K. (1897). Northern central America with a trip to the highland of Anahuac: Travels and Studies of the years 1888-1895. Brunswick: Viewig.
91. Saturno, W. A., Taube, K. A., Stuart, D., & Hurst, H. (2005). The murals of San Bartolo, El Petén, Guatemala, Part 1: The North Wall. Barnardsville, NC: Center for Ancient American Studies.
92. Schele, L., & Freidel, D. (1990). A forest of kings: The untold story of the ancient Maya. New York: William Morrow.
93. Schiffer, M. B. (1987). Formation processes of the archaeological record. Salt Lake City: University of Utah Press.
94. Sexton, J. D., & Bizarro Ujpán, I. (1999). Heart of heaven, heart of earth, and other Mayan folktales. Washington, DC: Smithsonian Institution Press.
95. Smyth, M. P. (1991). Modern Maya storage behavior: Ethnoarchaeological case examples from the Puuc region of Yucatan. Pittsburgh: University of Pittsburgh.
96. Stone, A. J. (1995). Images from the underworld: Naj Tunich and the Tradition of Maya cave painting. Austin: University of Texas Press.
97. Stross, B. (1998). Seven ingredients in mesoamerican ensoulment: Dedication and termination in Tenejapa. In S. E. Mock (Ed.), The sowing and the dawning: Termination, dedication, and transformation in the archaeological and ethnographic record of Mesoamerica (pp. 21-30). Albuquerque: University of New Mexico Press.
98. Stuart, D. (1987). Ten phonetic syllables. Research reports on Ancient Maya Writing. Washington DC: no. 14 Center for Maya Research.
99. K. A. Taube 1997 A God named zip Archaeology 50 3 39
100. Taube, K. A. (2003). Ancient and contemporary Maya conceptions about forest and field. In A. Gómez-Pompa, M. F. Allen, S. L. Fedick, & J. J. Jiménez-Osornio (Eds.), The lowlands Maya area: Three millennia at the human-wildland interface (pp. 461-492). New York: Food Products Press.
101. Taube K. A. (2004). Flower mountain: concepts of life, beauty, and paradise among the classic Maya. RES: Anthropology and Aesthetics, Spring, pp. 69-98.
102. Tedlock, B. (1982). Time and the highland Maya. Albuquerque: University of New Mexico Press.
103. Tedlock, D. (1985). Popol Vuh: The Mayan book of the dawn of life. New York: Simon and Schuster.
104. Tilley, C. (1999). Metaphor and material culture. London: Blackwell.
105. Thompson, J. E. S. (1930). Ethnology of the Mayas of Southern and Central Bristish Honduras. Anthropological Series 17(2). Chicago: Field Museum of Natural History.
106. Thompson, J. E. S. (1970). Maya history and religion. Norman: University of Oklahoma Press.
107. Tylor, E. B. (1958 [1871]). Primitive culture. New York: Harper and Row.
108. Villa Rojas, A. (1945). The Maya of East Central Quintana Roo. Washington, DC: Carnegie Institution of Washington, Publication No. 559.
109. E. Viveiros de Castro 1998 Cosmological deixis and amerindian perspectivism The Journal of the Royal Anthropological Institute 4 3 469 488
110. E. Viveiros de Castro 2004 The transformation of objects into subjects in amerindian ontologies Common Knowledge 10 3 463 485
111. Vogt, E. Z. (1969). Zinacantan: A Maya community in the highlands of Chiapas. Cambridge: Harvard University Press.
112. Vogt, E. Z. (1976). Tortillas for the Gods: A symbolic analysis of Zinacanteco rituals. Cambridge: Harvard University Press.
113. Vogt, E. Z. (1981). Some aspects of the sacred geography of highland Chiapas. In E. P. Benson (Ed.), Mesoamerican sites and world-views (pp. 119-138). Washington, DC: Dumbarton Oaks Research Library and Collections.
114. Vogt, E. Z. (1998). Zinacanteco dedication and termination rituals. In S. B. Mock (Ed.), The sowing and the dawning: Termination, dedication, and transformation in the archaeological and ethnographic record of mesoamerica (pp. 21-30). Albuquerque: University of New Mexico Press.
115. Wagley C. (1949). The social and religious life of a Guatemalan Village. Menasha, WI: American Anthropological Association Memoir No. 71.
116. W. H. Walker 1999 Ritual, life histories, and the afterlives of people and things Journal of the Southwest 41 383 405
117. Walker, W. H. (2008). Practice and non-human social actors: The afterlife of witches and dogs in the American Southwest. In B. J. Mills, & W. H. Walker (Eds.), Memory work: Archaeologies of material practices (pp. 137-157). Santa Fe: School of Advanced Research Press.
118. Weitlaner, R. J. (1981). Relatos, Mitos y Leyendos de la Chinantla, selección, introducción, y notas de María Sara Molinari, María Luisa Acevedo y Marlene Aguayo Alfaro, Institución Nacional Indigenista, México.
119. Weitlaner, R. J., & Castro, G., C. A. (1954). Mayultianguis y Tlacoatzintecpec: Papeles de la Chinantla I. Serie Científica 3. México: Museo Nacional de Antropología.
120. Weitlaner, R. J., & Castro, G., C. A. (1973). Usila, morada de colibríes: Papeles de la Chinantla VII. Serie Científica 11. México: Museo Nacional de Antropología.
121. Wilson, R. (1990). Mountain spirits and maize: Catholic Conversation and Renovation of Traditions among the Q'eqchi' of Guatemala. PhD Dissertation, The London School of Economics.
122. Wisdom, C. (1940). The chorti indians of Guatemala. Chicago: University of Chicago Press.
123. Zedeño, M. N. (2008). Bundled worlds: The roles and interactions of complex objects from the North american plains. Journal of Archaeological Method and Theory 15(4). doi: 10.1007/s10816-008-9058-4.