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By Nancy Gonlin, Jon C. Lohse

Have been such a lot commoners in historic Mesoamerica terrible? In a fabric experience, definite, most likely so. have been they terrible of their ideals and tradition? not at all, as Commoner Ritual and beliefs in historic Mesoamerica demonstrates. This quantity explores the ritual lifetime of Mesoamerica's universal electorate, in and out of the household sphere, from Formative via Postclassic classes. development from the idea that ritual and ideological expression inhered in any respect degrees of society in Mesoamerica, the members exhibit that ideology didn't emanate completely from exalted contributors and that commoner ritual expression was once no longer constrained to family contexts. Taking an empirical method of this under-studied and under-theorized sector, participants use fabric proof to find how commoner prestige conditioned the expression of principles and values. Revealing advanced social hierarchies that assorted throughout time and quarter, this quantity bargains theoretical techniques to commoner ideology, non secular perform, and sociopolitical association and builds a framework for destiny learn of the correlation of formality and ideological expression with social place for Mesoamericanists and archaeologists around the globe.

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Archaeology has seen an increased awareness of “empowered” prehistoric and historic agents, including enslaved peoples (Thomas 1998), women (Gero and Conkey 1991; Gilchrist 1999; R. Joyce 2000a; Sweely 1999), and other previously marginalized people (our own efforts in this volume might also be placed into this category; also Lohse and Valdez 2004). An expanded definition of power, draped over and conforming to a polythetic past, is easily blended with the concept of pluralistic ideologies when we consider that the content of symbolic communication is known to have varied depending on the targeted audience and the objective (see Gonlin [Chapter 4] and Gossen and Leventhal [1993] for discussion of the parallel concept of religious pluralism).

Hendon 2000 Heterarchy, History, and Material Reality: “Communities” in Late Classic Honduras. In The Archaeology of Communities: A New World Perspective, edited by Marcello A. Canuto and Jason Yaeger, pp. 143–160. Routledge Press, New York. Lentz, David 1991 Maya Diets of the Rich and Poor: Paleoethnobotanical Evidence from Copán. Latin American Antiquity 2:269–287. Lockhart, James 1992 The Nahuas After the Conquest: A Social and Cultural History of the Indians of Central Mexico, Sixteenth Through Eighteenth Centuries.

University of Texas Press, Austin. Martínez Hernández, Juan (editor) 1929 Diccionario de Motul: Maya-Español. , Mérida. , and Carlos Peraza Lope 2004 Commoners in Postclassic Maya Society: Social Versus Economic Class Constructs. In Ancient Maya Commoners, edited by Jon C. , pp. 197–223. University of Texas Press, Austin. , and James F. Garber 2004 Models of Sacred Order: Physical Expression of Sacred Space Among the Ancient Maya. Ancient Mesoamerica 15:49–59. McAnany, Patricia 1995 Living with the Ancestors: Kinship and Kingship in Ancient Maya Society.

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