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The term for the-period" /> <meta property="article:author" content="https://ucriverside.academia.edu/KarlJamesLorenzen" /> <meta name="description" content="For many years Late Postclassic-period (AD 1250 – AD 1500) Maya culture was interpreted in light of the preceding Classic-period (AD 600 – AD 900) when ancient Maya history, religion and the arts reached its perceived apogee. The term for the-period" /> <title>(PDF) Ancestor Deification in Late Postclassic Maya Ritual and Religion: Late Postclassic Community Shrines and Family Oratories - 2005</title> <link rel="canonical" href="https://www.academia.edu/862007/Ancestor_Deification_in_Late_Postclassic_Maya_Ritual_and_Religion_Late_Postclassic_Community_Shrines_and_Family_Oratories_2005" /> <script async src="https://www.googletagmanager.com/gtag/js?id=G-5VKX33P2DS"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-5VKX33P2DS', { cookie_domain: 'academia.edu', send_page_view: false, }); gtag('event', 'page_view', { 'controller': "single_work", 'action': "show", 'controller_action': 'single_work#show', 'logged_in': 'false', 'edge': 'unknown', // Send nil if there is no A/B test bucket, in case some records get logged // with missing data - that way we can distinguish between the two cases. // ab_test_bucket should be of the form <ab_test_name>:<bucket> 'ab_test_bucket': null, }) </script> <script> var $controller_name = 'single_work'; var $action_name = "show"; var $rails_env = 'production'; var $app_rev = '8a116c19e8726d72e5f38e985ded30eabdbede04'; var $domain = 'academia.edu'; var $app_host = "academia.edu"; var $asset_host = "academia-assets.com"; var $start_time = new Date().getTime(); var $recaptcha_key = "6LdxlRMTAAAAADnu_zyLhLg0YF9uACwz78shpjJB"; var $recaptcha_invisible_key = "6Lf3KHUUAAAAACggoMpmGJdQDtiyrjVlvGJ6BbAj"; var $disableClientRecordHit = false; </script> <script> window.require = { config: function() { return function() {} } } </script> <script> window.Aedu = window.Aedu || {}; window.Aedu.hit_data = null; window.Aedu.serverRenderTime = new Date(1740530908000); window.Aedu.timeDifference = new Date().getTime() - 1740530908000; </script> <script type="application/ld+json">{"@context":"https://schema.org","@type":"ScholarlyArticle","abstract":"For many years Late Postclassic-period (AD 1250 – AD 1500) Maya culture was interpreted in light of the preceding Classic-period (AD 600 – AD 900) when ancient Maya history, religion and the arts reached its perceived apogee. The term for the-period itself, Postclassic, implies from the start a decline from the achievements of the Classic. Other terms for the-period, such as “decadent,” convey in even stronger language an impression that the Postclassic-period was a time of cultural demise, collapse and near chaos (Proskouriakoff 1955; Thompson 1970). However, research in recent years has called for a reevaluation of this flawed perception and the abandonment of biased Classic-centric views. A new, clearer and more accurate picture of Late Postclassic-period Maya culture is emerging, one that considers this-period unique, innovative, progressive, dynamic, flexible, responsive to change and much more similar to the Classic-period than previously thought (Leventhal 1983; Freidel 1985; Robles-Castellanos and Andrews 1986; Pendergast 1990; Andrews 1993; Lorenzen 2003). As a result, researchers have increasingly moved away from using pejorative terminology when describing Postclassic-period culture, opting instead for a more objective view that treats this-period as simply different from the Classic, neither better nor worse. A perspective such as this is critical to our knowledge of ancient Maya ritual and religion; particularly, in understanding the function and meaning of public verus private miniature masonry shrines and the role of ancestor veneration in shrine rites. To these ends, new archaeological research carried out at the Late Postclassic-period center of El Naranjal, located in northern Quintana Roo, Mexico, treats these and other related issues. Findings from this research conducted in 1999 and 2001 address ritual shrine use in both public civic-ceremonial precincts and private domestic compounds situated in the site center. To date, twelve miniature shrine complexes (each composed of a single shrine and stairway set on a substructure, together with a series of associated altars) are reported within the two square-kilometer core of El Naranjal (Lorenzen 1995, 1997, 1999, 2003). Functional interpretations are presented in the context of early historical accounts, recent ethnographic reports, previous archaeological description and current research at El Naranjal and other sites in the Maya region. Considering these data through an ethnoarchaeological perspective, a final discussion posits that the nature and significance of ritual evidence excavated from shrine complexes indicates their intensive use as religious loci for the performance of agricultural fertility-based ceremonies – rites and rituals inextricably tied to ancestor veneration that involved the actual deification of particularly revered familial lineage heads and esteemed community leaders (Lorenzen 2003).","author":[{"@context":"https://schema.org","@type":"Person","name":"KARL JAMES LORENZEN, PH.D.","url":"https://ucriverside.academia.edu/KarlJamesLorenzen"}],"contributor":[],"dateCreated":"2011-08-27","headline":"Ancestor Deification in Late Postclassic Maya Ritual and Religion: Late Postclassic Community Shrines and Family Oratories - 2005","image":"https://attachments.academia-assets.com/5213309/thumbnails/1.jpg","inLanguage":"en","keywords":["Religion and ritual in prehistory","Archaeology of Ancestors"],"publisher":{"@context":"https://schema.org","@type":"Organization","name":null},"sourceOrganization":[{"@context":"https://schema.org","@type":"EducationalOrganization","name":"ucriverside"}],"thumbnailUrl":"https://attachments.academia-assets.com/5213309/thumbnails/1.jpg","url":"https://www.academia.edu/862007/Ancestor_Deification_in_Late_Postclassic_Maya_Ritual_and_Religion_Late_Postclassic_Community_Shrines_and_Family_Oratories_2005"}</script><style type="text/css">@media(max-width: 567px){:root{--token-mode: Rebrand;--dropshadow: 0 2px 4px 0 #22223340;--primary-brand: #0645b1;--error-dark: #b60000;--success-dark: #05b01c;--inactive-fill: #ebebee;--hover: #0c3b8d;--pressed: #082f75;--button-primary-fill-inactive: #ebebee;--button-primary-fill: #0645b1;--button-primary-text: #ffffff;--button-primary-fill-hover: #0c3b8d;--button-primary-fill-press: #082f75;--button-primary-icon: #ffffff;--button-primary-fill-inverse: #ffffff;--button-primary-text-inverse: 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"https://www.academia.edu/login?post_login_redirect_url=https%3A%2F%2Fwww.academia.edu%2F862007%2FAncestor_Deification_in_Late_Postclassic_Maya_Ritual_and_Religion_Late_Postclassic_Community_Shrines_and_Family_Oratories_2005%3Fshow_translation%3Dtrue"; window.loswp.previewableAttachments = [{"id":5213309,"identifier":"Attachment_5213309","shouldShowBulkDownload":false}]; window.loswp.shouldDetectTimezone = true; window.loswp.shouldShowBulkDownload = true; window.loswp.showSignupCaptcha = false window.loswp.willEdgeCache = false; window.loswp.work = {"work":{"id":862007,"created_at":"2011-08-27T15:34:29.782-07:00","from_world_paper_id":null,"updated_at":"2025-02-03T06:15:04.873-08:00","_data":{"abstract":"For many years Late Postclassic-period (AD 1250 – AD 1500) Maya culture was interpreted in light of the preceding Classic-period (AD 600 – AD 900) when ancient Maya history, religion and the arts reached its perceived apogee. The term for the-period itself, Postclassic, implies from the start a decline from the achievements of the Classic. Other terms for the-period, such as “decadent,” convey in even stronger language an impression that the Postclassic-period was a time of cultural demise, collapse and near chaos (Proskouriakoff 1955; Thompson 1970). However, research in recent years has called for a reevaluation of this flawed perception and the abandonment of biased Classic-centric views. A new, clearer and more accurate picture of Late Postclassic-period Maya culture is emerging, one that considers this-period unique, innovative, progressive, dynamic, flexible, responsive to change and much more similar to the Classic-period than previously thought (Leventhal 1983; Freidel 1985; Robles-Castellanos and Andrews 1986; Pendergast 1990; Andrews 1993; Lorenzen 2003). As a result, researchers have increasingly moved away from using pejorative terminology when describing Postclassic-period culture, opting instead for a more objective view that treats this-period as simply different from the Classic, neither better nor worse. A perspective such as this is critical to our knowledge of ancient Maya ritual and religion; particularly, in understanding the function and meaning of public verus private miniature masonry shrines and the role of ancestor veneration in shrine rites. To these ends, new archaeological research carried out at the Late Postclassic-period center of El Naranjal, located in northern Quintana Roo, Mexico, treats these and other related issues. Findings from this research conducted in 1999 and 2001 address ritual shrine use in both public civic-ceremonial precincts and private domestic compounds situated in the site center. To date, twelve miniature shrine complexes (each composed of a single shrine and stairway set on a substructure, together with a series of associated altars) are reported within the two square-kilometer core of El Naranjal (Lorenzen 1995, 1997, 1999, 2003). Functional interpretations are presented in the context of early historical accounts, recent ethnographic reports, previous archaeological description and current research at El Naranjal and other sites in the Maya region. Considering these data through an ethnoarchaeological perspective, a final discussion posits that the nature and significance of ritual evidence excavated from shrine complexes indicates their intensive use as religious loci for the performance of agricultural fertility-based ceremonies – rites and rituals inextricably tied to ancestor veneration that involved the actual deification of particularly revered familial lineage heads and esteemed community leaders (Lorenzen 2003).","more_info":"Published in the academic journal of The Washington Academy of Sciences: Winter 2005","ai_title_tag":"Ancestor Deification in Late Postclassic Maya"},"document_type":"paper","pre_hit_view_count_baseline":0,"quality":"high","language":"en","title":"Ancestor Deification in Late Postclassic Maya Ritual and Religion: Late Postclassic Community Shrines and Family Oratories - 2005","broadcastable":true,"draft":null,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [657677]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "full_page_mobile_sutd_modal"; window.loswp.useOptimizedScribd4genScript = false; window.loginModal = {}; window.loginModal.appleClientId = 'edu.academia.applesignon'; window.userInChina = "false";</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container js-loswp-work-card"><div class="ds-work-card--cover"><div class="ds-work-cover--wrapper"><div class="ds-work-cover--container"><button class="ds-work-cover--clickable js-swp-download-button" data-signup-modal="{"location":"swp-splash-paper-cover","attachmentId":5213309,"attachmentType":"pdf"}"><img alt="First page of “Ancestor Deification in Late Postclassic Maya Ritual and Religion: Late Postclassic Community Shrines and Family Oratories - 2005”" class="ds-work-cover--cover-thumbnail" src="https://0.academia-photos.com/attachment_thumbnails/5213309/mini_magick20190427-16982-1bzgav1.png?1556375013" /><img alt="PDF Icon" class="ds-work-cover--file-icon" src="//a.academia-assets.com/images/single_work_splash/adobe_icon.svg" /><div class="ds-work-cover--hover-container"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span><p>Download Free PDF</p></div><div class="ds-work-cover--ribbon-container">Download Free PDF</div><div class="ds-work-cover--ribbon-triangle"></div></button></div></div></div><div class="ds-work-card--work-information"><h1 class="ds-work-card--work-title">Ancestor Deification in Late Postclassic Maya Ritual and Religion: Late Postclassic Community Shrines and Family Oratories - 2005</h1><div class="ds-work-card--work-authors ds-work-card--detail"><a class="ds-work-card--author js-wsj-grid-card-author ds2-5-body-md ds2-5-body-link" data-author-id="657677" href="https://ucriverside.academia.edu/KarlJamesLorenzen"><img alt="Profile image of KARL JAMES LORENZEN, PH.D." class="ds-work-card--author-avatar" src="https://0.academia-photos.com/657677/236402/14766949/s65_karl_james.lorenzen_ph.d._r.p.a..jpg" />KARL JAMES LORENZEN, PH.D.</a></div><div class="ds-work-card--detail"><div class="ds-work-card--work-metadata"><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">visibility</span><p class="ds2-5-body-sm" id="work-metadata-view-count">…</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">description</span><p class="ds2-5-body-sm">20 pages</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">link</span><p class="ds2-5-body-sm">1 file</p></div></div><script>(async () => { const workId = 862007; const worksViewsPath = "/v0/works/views?subdomain_param=api&work_ids%5B%5D=862007"; const getWorkViews = async (workId) => { const response = await fetch(worksViewsPath); if (!response.ok) { throw new Error('Failed to load work views'); } const data = await response.json(); return data.views[workId]; }; // Get the view count for the work - we send this immediately rather than waiting for // the DOM to load, so it can be available as soon as possible (but without holding up // the backend or other resource requests, because it's a bit expensive and not critical). const viewCount = await getWorkViews(workId); const updateViewCount = (viewCount) => { try { const viewCountNumber = parseInt(viewCount, 10); if (viewCountNumber === 0) { // Remove the whole views element if there are zero views. document.getElementById('work-metadata-view-count')?.parentNode?.remove(); return; } const commaizedViewCount = viewCountNumber.toLocaleString(); const viewCountBody = document.getElementById('work-metadata-view-count'); if (!viewCountBody) { throw new Error('Failed to find work views element'); } viewCountBody.textContent = `${commaizedViewCount} views`; } catch (error) { // Remove the whole views element if there was some issue parsing. document.getElementById('work-metadata-view-count')?.parentNode?.remove(); throw new Error(`Failed to parse view count: ${viewCount}`, error); } }; // If the DOM is still loading, wait for it to be ready before updating the view count. if (document.readyState === "loading") { document.addEventListener('DOMContentLoaded', () => { updateViewCount(viewCount); }); // Otherwise, just update it immediately. } else { updateViewCount(viewCount); } })();</script></div><p class="ds-work-card--work-abstract ds-work-card--detail ds2-5-body-md">For many years Late Postclassic-period (AD 1250 – AD 1500) Maya culture was interpreted in light of the preceding Classic-period (AD 600 – AD 900) when ancient Maya history, religion and the arts reached its perceived apogee. The term for the-period itself, Postclassic, implies from the start a decline from the achievements of the Classic. Other terms for the-period, such as “decadent,” convey in even stronger language an impression that the Postclassic-period was a time of cultural demise, collapse and near chaos (Proskouriakoff 1955; Thompson 1970). However, research in recent years has called for a reevaluation of this flawed perception and the abandonment of biased Classic-centric views. A new, clearer and more accurate picture of Late Postclassic-period Maya culture is emerging, one that considers this-period unique, innovative, progressive, dynamic, flexible, responsive to change and much more similar to the Classic-period than previously thought (Leventhal 1983; Freidel 1985; Robles-Castellanos and Andrews 1986; Pendergast 1990; Andrews 1993; Lorenzen 2003). As a result, researchers have increasingly moved away from using pejorative terminology when describing Postclassic-period culture, opting instead for a more objective view that treats this-period as simply different from the Classic, neither better nor worse. A perspective such as this is critical to our knowledge of ancient Maya ritual and religion; particularly, in understanding the function and meaning of public verus private miniature masonry shrines and the role of ancestor veneration in shrine rites. To these ends, new archaeological research carried out at the Late Postclassic-period center of El Naranjal, located in northern Quintana Roo, Mexico, treats these and other related issues. Findings from this research conducted in 1999 and 2001 address ritual shrine use in both public civic-ceremonial precincts and private domestic compounds situated in the site center. To date, twelve miniature shrine complexes (each composed of a single shrine and stairway set on a substructure, together with a series of associated altars) are reported within the two square-kilometer core of El Naranjal (Lorenzen 1995, 1997, 1999, 2003). Functional interpretations are presented in the context of early historical accounts, recent ethnographic reports, previous archaeological description and current research at El Naranjal and other sites in the Maya region. Considering these data through an ethnoarchaeological perspective, a final discussion posits that the nature and significance of ritual evidence excavated from shrine complexes indicates their intensive use as religious loci for the performance of agricultural fertility-based ceremonies – rites and rituals inextricably tied to ancestor veneration that involved the actual deification of particularly revered familial lineage heads and esteemed community leaders (Lorenzen 2003).</p><div class="ds-work-card--button-container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--work-card","attachmentId":5213309,"attachmentType":"pdf","workUrl":"https://www.academia.edu/862007/Ancestor_Deification_in_Late_Postclassic_Maya_Ritual_and_Religion_Late_Postclassic_Community_Shrines_and_Family_Oratories_2005"}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--work-card","attachmentId":5213309,"attachmentType":"pdf","workUrl":"https://www.academia.edu/862007/Ancestor_Deification_in_Late_Postclassic_Maya_Ritual_and_Religion_Late_Postclassic_Community_Shrines_and_Family_Oratories_2005"}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div><div class="ds-signup-banner-trigger-container"><div class="ds-signup-banner-trigger ds-signup-banner-trigger-control"></div></div><div class="ds-signup-banner ds-signup-banner-control"><div id="ds-signup-banner-close-button"><button class="ds2-5-button ds2-5-button--secondary ds2-5-button--inverse"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">close</span></button></div><div class="ds-signup-banner-ctas" data-impression-entity-id="862007" data-impression-entity-type="2" data-impression-source="signup-banner"><img src="//a.academia-assets.com/images/academia-logo-capital-white.svg" /><h4 class="ds2-5-heading-serif-sm">Sign up for access to the world's latest research</h4><button class="ds2-5-button ds2-5-button--inverse ds2-5-button--full-width js-swp-download-button" data-signup-modal="{"location":"signup-banner"}">Sign up for free<span class="material-symbols-outlined" style="font-size: 20px" translate="no">arrow_forward</span></button></div><div class="ds-signup-banner-divider"></div><div class="ds-signup-banner-reasons"><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Get notified about relevant papers</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Save papers to use in your research</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Join the discussion with peers</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Track your impact</span></div></div></div><script>(() => { // Set up signup banner show/hide behavior: // 1. 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Most data are from monumental site centers where royalty were lavishly interred in large pyramids. Much less is known, however, of the roles ancestors buried in small, often rural, shrines played in the lives of commoners--the remaining 90-98% of the Classic era population. Still less is known regarding the origins and development of ancestral practices int he Lowland Maya area. In this chapter I review archaeological evidence for ancient Maya ancestors rather than the deceased in general. I approach this from a chronological perspective, beginning with the earliest evidence of ancestor during the Preclassic (1000 BCE- CE 250). In so doing I emphasize changes in burial practices, including body position, architecture, and symbolic elements of grave goods. I also evaluate practices of kings and commoners in the Classic era, with a focus on the ongoing use of various Preclassic symbols and practices in the continued creation of ancestors. My emphasis is on the material manifestation of these ancestors, the practices associated with them, and the resulting implications for our understanding of ancient Lowland Maya society.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Where the Ancestors Live: Shrines and Their Meaning Among the Late Classic Maya","attachmentId":55722521,"attachmentType":"pdf","work_url":"https://www.academia.edu/35844172/Where_the_Ancestors_Live_Shrines_and_Their_Meaning_Among_the_Late_Classic_Maya","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/35844172/Where_the_Ancestors_Live_Shrines_and_Their_Meaning_Among_the_Late_Classic_Maya"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="1" data-entity-id="5367207" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/5367207/Residential_Burials_and_Ancestor_Worship_A_Reexamination_of_Classic_Maya_Settlement_Patterns">Residential Burials and Ancestor Worship: A Reexamination of Classic Maya Settlement Patterns</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="1559536" href="https://mayaexploration.academia.edu/EdBarnhart">Ed Barnhart</a></div><p class="ds-related-work--abstract ds2-5-body-sm">This paper discusses the Classic Maya tradition of residential burial and its implications for settlement pattern archaeology. Based on evidence that multiple generation residential units and ancestor worship existed at all levels of society, a post-residential function for abandoned houses is suggested. Though a lineage may have abandoned a particular house, the structure remained the burial site of important family ancestors. As such, abandoned houses became the primary locations for depositing religiously mandated gravesite offerings. Presumably, offerings to the dead in classic times resemble modern day rituals recorded in recent times by ethnographers. While archaeologists have typically interpreted the presence of metates, ceramics, organic residues, and localized burning as evidence of residential activity, these same items are recorded by ethnographers as offerings in ancestor veneration rites among the modern day Maya. If we reexamine the archaeological record in terms of the ethnographic evidence, our understanding of settlement patterns and population estimates is transformed. In other words, the practice of post-residential veneration, and the archaeological evidence it leaves behind, can create the illusion of a much larger and more densely clustered settlement than actually existed.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Residential Burials and Ancestor Worship: A Reexamination of Classic Maya Settlement Patterns","attachmentId":32514634,"attachmentType":"pdf","work_url":"https://www.academia.edu/5367207/Residential_Burials_and_Ancestor_Worship_A_Reexamination_of_Classic_Maya_Settlement_Patterns","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/5367207/Residential_Burials_and_Ancestor_Worship_A_Reexamination_of_Classic_Maya_Settlement_Patterns"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="2" data-entity-id="35360955" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/35360955/Burials_offerings_flints_and_the_cult_of_ancestors_the_case_of_Nakum_Structure_X_Peten_Guatemala">Burials, offerings, flints and the cult of ancestors: the case of Nakum Structure X, Peten Guatemala</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="9298056" href="https://independent.academia.edu/BernardHermes">Bernard Hermes</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="1240854" href="https://jagiellonian.academia.edu/JZralka">Jarosław Źrałka</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="7460446" href="https://ma-krakow.academia.edu/Bogumi%C5%82Pilarski">Bogumił Pilarski</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="72680776" href="https://uj-pl.academia.edu/ContributionsinNewWorldArchaeology">Contributions in New World Archaeology</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Contributions in New World Archaeology, 2016</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Burials, offerings, flints and the cult of ancestors: the case of Nakum Structure X, Peten Guatemala","attachmentId":55221348,"attachmentType":"pdf","work_url":"https://www.academia.edu/35360955/Burials_offerings_flints_and_the_cult_of_ancestors_the_case_of_Nakum_Structure_X_Peten_Guatemala","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/35360955/Burials_offerings_flints_and_the_cult_of_ancestors_the_case_of_Nakum_Structure_X_Peten_Guatemala"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="3" data-entity-id="34684835" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/34684835/From_E_Group_to_Funerary_Pyramid_Mortuary_Cults_and_Ancestor_Veneration_in_the_Maya_Centre_of_Nakum_Pet%C3%A9n_Guatemala">From E-Group to Funerary Pyramid: Mortuary Cults and Ancestor Veneration in the Maya Centre of Nakum, Petén, Guatemala</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="1240854" href="https://jagiellonian.academia.edu/JZralka">Jarosław Źrałka</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="9298056" href="https://independent.academia.edu/BernardHermes">Bernard Hermes</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Cambridge Archaeological Journal, 2017</p><p class="ds-related-work--abstract ds2-5-body-sm">Recent investigations at the Maya centre of Nakum (in Guatemala) enabled the study of the evolution of an interesting complex of buildings that started as the so-called E-Group, built during the Preclassic period (c. 600–300 BC). It was used for solar observations and rituals commemorating agricultural and calendrical cycles. During the Classic period (AD 250– 800), the major building of the complex (Structure X) was converted into a large pyramidal temple where several burials, including at least one royal tomb, were placed. We were also able to document evidence of mortuary cults conducted by the Maya in the temple building situated above the burials. The architectural conversion documented in Structure X may reflect important religious and social changes: a transformation from the place where the Sun was observed and worshipped to the place where deceased and deified kings were apotheo-sized as the Sun Deity during the Classic. Thus the Maya transformed Structure X into one of the most sacred loci at Nakum by imbuing it with a complex solar and underworld symbolism and associating it with the cult of deified ancestors.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"From E-Group to Funerary Pyramid: Mortuary Cults and Ancestor Veneration in the Maya Centre of Nakum, Petén, Guatemala","attachmentId":54545049,"attachmentType":"pdf","work_url":"https://www.academia.edu/34684835/From_E_Group_to_Funerary_Pyramid_Mortuary_Cults_and_Ancestor_Veneration_in_the_Maya_Centre_of_Nakum_Pet%C3%A9n_Guatemala","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/34684835/From_E_Group_to_Funerary_Pyramid_Mortuary_Cults_and_Ancestor_Veneration_in_the_Maya_Centre_of_Nakum_Pet%C3%A9n_Guatemala"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="4" data-entity-id="24501833" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/24501833/Aspects_of_Ritual_Organization_in_Santa_Eulalia_Guatemala_by_S_Garza_and_J_E_Brady">Aspects of Ritual Organization in Santa Eulalia, Guatemala by S. Garza & J. E. Brady</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3222660" href="https://calstatela.academia.edu/JamesBrady">James Brady</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Exploring Highland Maya Ritual Cave Use: Archaeology & Ethnography in Huehuetenango, Guatemala, edited by James E. Brady, pp. 81-85. (2009) </p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Aspects of Ritual Organization in Santa Eulalia, Guatemala by S. Garza \u0026 J. E. Brady","attachmentId":44834283,"attachmentType":"pdf","work_url":"https://www.academia.edu/24501833/Aspects_of_Ritual_Organization_in_Santa_Eulalia_Guatemala_by_S_Garza_and_J_E_Brady","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/24501833/Aspects_of_Ritual_Organization_in_Santa_Eulalia_Guatemala_by_S_Garza_and_J_E_Brady"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="5" data-entity-id="2647372" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/2647372/Shifting_Perceptions_of_Sacred_Spaces_Ceremonial_Reuse_of_Maya_Architecture_and_Monuments_at_San_Bartolo_Guatemala_Dissertation_">Shifting Perceptions of Sacred Spaces: Ceremonial Reuse of Maya Architecture and Monuments at San Bartolo, Guatemala (Dissertation)</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3208922" href="https://cnm.academia.edu/JessicaCraig">Jessica Craig</a></div><p class="ds-related-work--abstract ds2-5-body-sm">The ancient Maya site of San Bartolo experienced a decidedly turbulent history that is characterized by several phases of occupation and abandonment. This research illustrates how the San Bartolo community reacted, responded, and adapted to these periods of volatility by ritualizing pyramids, palaces, monuments, and other public spaces. Specific ceremonial rites effectively utilized the past as an anchor for the present, while others marked the final exodus from the site some time shortly after A.D. 800. This work draws from archaeological excavations, paleoethnobotanical finds, ceramic analysis, and ethnographic accounts to flesh out both the continuities and disjunctions among a number of religious rites that were performed across the site. Broad issues of social memory, agency, and place emerge at the intersections of these data sets. Ultimately, these investigations demonstrate how the cultural landscape of ancient Maya cities was something constructed, maintained, and reconstructed over time. Finally, the paleoethnobotanical finds indicate that the ancient Maya of Late Classic San Bartolo employed a kind of "floral tool kit" that was utilized in otherwise distinct ceremonies across the site. v I am profoundly grateful to Mary Adair, who has been incredibly supportive throughout my graduate career. She also provided me a much-needed office in Spooner Hall, where "the magic happened."</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Shifting Perceptions of Sacred Spaces: Ceremonial Reuse of Maya Architecture and Monuments at San Bartolo, Guatemala (Dissertation)","attachmentId":30650956,"attachmentType":"pdf","work_url":"https://www.academia.edu/2647372/Shifting_Perceptions_of_Sacred_Spaces_Ceremonial_Reuse_of_Maya_Architecture_and_Monuments_at_San_Bartolo_Guatemala_Dissertation_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/2647372/Shifting_Perceptions_of_Sacred_Spaces_Ceremonial_Reuse_of_Maya_Architecture_and_Monuments_at_San_Bartolo_Guatemala_Dissertation_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="6" data-entity-id="49213214" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/49213214/Ritualizing_a_Nonroyal_Building_Termination_at_the_Classic_Maya_Capital_of_Tamarindito_Guatemala">Ritualizing a Nonroyal Building Termination at the Classic Maya Capital of Tamarindito, Guatemala</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="58609454" href="https://vanderbilt.academia.edu/MEberl">Markus Eberl</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="511568" href="https://latrobe.academia.edu/SvenGronemeyer">Sven Gronemeyer</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Classic Maya "killed" objects. They broke and dispersed ceramic vessels. After adding exotic artifacts, they burned everything, buried the deposit with marl, and tore down associated rooms or buildings. This complex set of interrelated activities has been classified as a termination ritual. Instead of accepting this as a natural category, we study how the Classic Maya strategically differentiated some practices from others. Our case study are the deposits in Structure 5PS-12, an eighth-century AD building at the outskirts of the royal capital of Tamarindito, Guatemala. Destroyed wall foundations and evenly distributed wall fall indicate that Structure 5PS-12 was dismantled. Complete tools and exotic artifacts are found within the wall fall and on the floor. Refitted ceramic sherds show that partial vessels were broken apart and scattered across the building. The combination and sequence of these practices reveal a deliberate strategy to distinguish some practices from others. Its practitioners may have witnessed a fire ceremony conducted by the divine rulers of Tamarindito in AD 762. Structure 5PS-12 attests to shared and possibly copied ritual procedures, whereas unique practices establish a local way of abandonment. The process of differentiation allows people to display but also question shared cultural frameworks. The Maya ritualized practices in a social discourse about appropriate norms and behaviors.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Ritualizing a Nonroyal Building Termination at the Classic Maya Capital of Tamarindito, Guatemala","attachmentId":67599379,"attachmentType":"pdf","work_url":"https://www.academia.edu/49213214/Ritualizing_a_Nonroyal_Building_Termination_at_the_Classic_Maya_Capital_of_Tamarindito_Guatemala","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/49213214/Ritualizing_a_Nonroyal_Building_Termination_at_the_Classic_Maya_Capital_of_Tamarindito_Guatemala"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="7" data-entity-id="9597849" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/9597849/Burials_and_Caches_from_the_Chan_Site_E_Group_A_Bioarchaeological_Perspective_on_Ritual_and_Social_Complexity_at_an_Ancient_Maya_Farming_Community">Burials and Caches from the Chan Site E-Group: A Bioarchaeological Perspective on Ritual and Social Complexity at an Ancient Maya Farming Community</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="2181894" href="https://arizona.academia.edu/LauraKosakowsky">Laura Kosakowsky</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3423380" href="https://ttu.academia.edu/AnnaNovotny">Anna Novotny</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Christophe Helmke Front Cover: Photo of the Hokeb Ha vase is based on the poster to the Albuquerque Museum exhibit (1986) called: Maya: Treasures of an Ancient Civilization. Logo drawing -Christophe Helmke based on the same vase Back cover: Photo-Montage / collage on the back is based on the poster from last year's symposium (design Rafael Guerra) Here we take the perspective that ancient Maya commoners contributed to the continued formation of Maya belief systems through local ritual activity. At the Chan site, construction of a tri-partite "E-group" architectural complex at the beginning of the Late Preclassic (300 B.C. -A.D. 100/150) developed a space for community ritual and linked this agrarian community to broader social and political changes in the Maya lowlands. The "E-group" was the nexus of ritual behavior at Chan throughout its 2,000 year history, evidenced by a series of caches and burials recovered from its eastern and western structures. Using bioarchaeological, ceramic, and architectural evidence, we express how the residents acted within a pan-Maya belief system and structured this belief system given their unique social and historical context. We find that mortuary practices and caching behavior changed from the Late Preclassic to the Terminal Classic period, and suggest that these changes conveyed an increasing emphasis on community ritual by the Late Classic that may reflect changes at Chan as well as sociopolitical changes elsewhere in the Belize Valley and the Maya lowlands.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Burials and Caches from the Chan Site E-Group: A Bioarchaeological Perspective on Ritual and Social Complexity at an Ancient Maya Farming Community","attachmentId":35806956,"attachmentType":"pdf","work_url":"https://www.academia.edu/9597849/Burials_and_Caches_from_the_Chan_Site_E_Group_A_Bioarchaeological_Perspective_on_Ritual_and_Social_Complexity_at_an_Ancient_Maya_Farming_Community","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/9597849/Burials_and_Caches_from_the_Chan_Site_E_Group_A_Bioarchaeological_Perspective_on_Ritual_and_Social_Complexity_at_an_Ancient_Maya_Farming_Community"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="8" data-entity-id="38647813" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/38647813/A_Late_Postclassic_ca_AD_1350_1521_Border_Shrine_at_the_Site_of_Tayasal_Pet%C3%A9n_Guatemala">A Late Postclassic (ca. AD 1350–1521) Border Shrine at the Site of Tayasal, Petén, Guatemala</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="1890390" href="https://umontreal.academia.edu/ChristinaHalperin">Christina Halperin</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="31201185" href="https://nku.academia.edu/ZacharyHruby">Zachary Hruby</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Latin American Antiquity, 2019</p><p class="ds-related-work--abstract ds2-5-body-sm">Shrines were a regular component of ceremonial architecture in the public plazas of Postclassic Maya centers. Small shrines and natural landmarks such as caves and outcrops at the borders of settlements or in wilderness locations also served, and in some cases continue to serve, as important ritual loci for Maya peoples. These more peripheral locales were not only critical access points to the supernatural, but also served to delineate places. Because these border features, which represent only a given moment in a constantly shifting social and political landscape, are sometimes unmodified or are inconspicuous, they are relatively ephemeral and difficult to identify in the archaeological record. This paper documents a Late Postclassic shrine paired with a natural feature, a small hill, from the site of Tayasal in Petén, Guatemala. We argue that it served as a border shrine. Paired with the small hill, the two embodied a liminal frontier, not only between earthly and spiritual realms but also between settled and unsettled space. Los santuarios eran un componente regular de la arquitectura ceremonial en las plazas públicas de los centros mayas del Posclásico. Sin embargo, los santuarios pequeños y ciertos rasgos naturales del paisaje, como cuevas y afloramientos en las orillas de los asentamientos o en lugares alejados de los mismos, también sirvieron y, en algunos casos, siguen sirviendo como importantes sitios rituales para los Mayas. Estos espacios periféricos no solo eran puntos de acceso a lo sobrenatural, sino que también servían para demarcar lugares. Debido a que estos rasgos fronterizos representan solo un momento en un paisaje social y político en cambio constante, a veces no están modificados, o son discretos, efímeros y, en consecuencia, difí-ciles de identificar arqueológicamente. Este artículo documenta un santuario del Posclásico tardío asociado a un rasgo natural , un pequeño cerro, del sitio de Tayasal en Petén, Guatemala. Argumentamos que funcionó como un santuario fronterizo y que, junto con el pequeño cerro, revelaba una frontera liminal no solo entre los espacios terrenales y espirituales, sino también entre espacios poblados y no poblados. Palabras clave: fronteras de los asentamientos; santuarios; Posclásico Maya; procesiones rituales; fuego S ettlement boundaries are notoriously difficult to identify in the archaeological record. In the Maya area, few cities, communities , or polities were physically delineated with boundary walls or features. Marked exceptions include the Classic period Tikal earthworks , the wall encircling the Postclassic city of Mayapan, and the Classic period defensive border walls between Yaxchilan-affiliated and Piedras Negras-affiliated sites (Golden et al. 2008; Golden and Scherer 2013; Masson et al. 2006; Puleston and Callender 1967; Webster et al. 2007). Even when physically marked, settlement boundaries were fluid zones, shifting in meaning and belonging as people moved about the landscape and reformulated their relations with each other. Such fluidity and ambiguity between settlements are compounded by the characteristic nature of Maya settlement patterns as extensive and dispersed rather than highly nucleated. Many scholars, in fact, have argued that the ancient Maya did not have a strong conception of territorial boundaries because organizational structures were based</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"A Late Postclassic (ca. AD 1350–1521) Border Shrine at the Site of Tayasal, Petén, Guatemala","attachmentId":58726286,"attachmentType":"pdf","work_url":"https://www.academia.edu/38647813/A_Late_Postclassic_ca_AD_1350_1521_Border_Shrine_at_the_Site_of_Tayasal_Pet%C3%A9n_Guatemala","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/38647813/A_Late_Postclassic_ca_AD_1350_1521_Border_Shrine_at_the_Site_of_Tayasal_Pet%C3%A9n_Guatemala"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="9" data-entity-id="216682" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/216682/Planting_the_Bones_Hunting_Ceremonialism_at_Contemporary_and_Nineteenth_Century_Shrines_in_the_Guatemalan_Highlands">Planting the Bones: Hunting Ceremonialism at Contemporary and Nineteenth-Century Shrines in the Guatemalan Highlands</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="26110" href="https://gwu.academia.edu/LindaBrown">Linda A. Brown</a></div><p class="ds-related-work--abstract ds2-5-body-sm">From the Classic period to the present, scholars have documented the widespread Maya belief in a supernatural guardian of the animals who must be appeased in hunting rituals. Despite this resilience, features and deposits entering the archaeological record as a result of hunting ceremonies remain largely unknown. I describe several contemporary and nineteenth-century shrines used for hunting rites in the Maya highlands of Guatemala. These sites contain a unique feature, a ritual fauna cache, which consists of animal remains secondarily deposited during hunting ceremonies. The formation of these caches is informed by two beliefs with historical time depth: (1) the belief in a guardian of animals and (2) the symbolic conflation of bone and regeneration. The unique life history of remains in hunting-related ritual fauna caches suggests a hypothesis for puzzling deposits of mammal remains recovered archaeologically in lowland Maya caves. These may have functioned in hunting rites designed to placate the animal guardian and ensure the regeneration of the species via ceremonies that incorporated the secondary discard of skeletal remains. A review of the ethnographic literature from the Lenca, Huichol, Nahua, Tlapanec, and Mixe areas reveals similar hunting rites indicating a broader Mesoamerican ritual practice. Desde la época prehispánica hasta el presente, los estudiosos han notado la amplia creencia Maya en un guardián supernatural de los animales que debe ser apaciguado con rituales antes y después de la cacerí. Mientras que esta documentación, los tipos de rasgos o artefactos que se han encontrado en los contextos arqueológicos durante las ceremonias siguen siendo desconocidos. Describo varios santuarios del siglo diecinueve y contemporáneos que documentan la ritual cacería Maya del altiplano de Guatemala. Ellos contienen rasgos especiales, unos de escondites de fauna ritual, los cuales indican el uso en el ceremonialismo de la cacería. La formación de estos escondites es indicada por la refundición simbólica de hueso, semilla, y regeneración. Esta creencia es evidente en los textos coloniales que sugieren una historia profunda en la zona Maya. La vida historia de los huesos en escondites rituales sugiere una hipóteis por huesos de mamíferos excavados en cuevas en las tierras bajas. Es posible que estos fueron depositados en ritos de la cacería para apaciguar al guardián de los animales y promover la regeneración de las especies. La literatura etnográfica nota patrones similares de cacería que incluyen el desecho ritual, lo cual sugiere una práctica mesoamericana más amplia.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Planting the Bones: Hunting Ceremonialism at Contemporary and Nineteenth-Century Shrines in the Guatemalan Highlands","attachmentId":731197,"attachmentType":"pdf","work_url":"https://www.academia.edu/216682/Planting_the_Bones_Hunting_Ceremonialism_at_Contemporary_and_Nineteenth_Century_Shrines_in_the_Guatemalan_Highlands","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/216682/Planting_the_Bones_Hunting_Ceremonialism_at_Contemporary_and_Nineteenth_Century_Shrines_in_the_Guatemalan_Highlands"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div></div></div><div class="ds-sticky-ctas--wrapper js-loswp-sticky-ctas hidden"><div class="ds-sticky-ctas--grid-container"><div class="ds-sticky-ctas--container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--sticky-ctas","attachmentId":5213309,"attachmentType":"pdf","workUrl":null}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--sticky-ctas","attachmentId":5213309,"attachmentType":"pdf","workUrl":null}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div><div class="ds-below-fold--grid-container"><div class="ds-work--container js-loswp-embedded-document"><div class="attachment_preview" data-attachment="Attachment_5213309" style="display: none"><div class="js-scribd-document-container"><div class="scribd--document-loading js-scribd-document-loader" style="display: block;"><img alt="Loading..." src="//a.academia-assets.com/images/loaders/paper-load.gif" /><p>Loading Preview</p></div></div><div style="text-align: center;"><div class="scribd--no-preview-alert js-preview-unavailable"><p>Sorry, preview is currently unavailable. 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