Archaeological landscape, settlement dynamics, and sociopolitical organization in the Chactún area of the central Maya Lowlands.

Until recently, an extensive area in the central lowlands of the Yucatán peninsula was completely unexplored archaeologically. In 2013 and 2014, during initial surveys in the northern part of the uninhabited Calakmul Biosphere Reserve in eastern Campeche, Mexico, we located Chactún, Tamchén and Lagunita, three major Maya centers with some unexpected characteristics. Lidar data, acquired in 2016 for a larger area of 240 km2, revealed a thoroughly modified and undisturbed archaeological landscape with a remarkably large number of residential clusters and widespread modifications related to water management and agriculture. Substantial additional information was obtained through field surveys and test excavations in 2017 and 2018. While hydraulic and agricultural features and their potential for solving various archaeologically relevant questions were discussed in a previous publication, here we examine the characteristics of settlement patterns, architectural remains, sculpted monuments, and ceramic evidence. The early Middle Preclassic (early first millennium BCE) material collected in stratigraphic pits at Tamchén and another locale constitutes the earliest evidence of colonization known so far in a broader central lowland area. From then until the Late Classic period, which was followed by a dramatic demographic decline, the area under study witnessed relatively constant population growth and interacted with different parts of the Maya Lowlands. However, a number of specific and previously unknown cultural traits attest to a rather distinctive regional development, providing novel information about the extent of regional variation within the Maya culture. By analyzing settlement pattern characteristics, inscriptional data, the distribution of architectural volumes and some other features of the currently visible archaeological landscape, which largely reflects the Late Classic situation, we reconstruct several aspects of sociopolitical and territorial organization in that period, highlighting similarities with and differences from what has been evidenced in the neighboring Río Bec region and elsewhere in the Maya area.

La mirada de Fray Bernardino de Sahagún sobre la enfermedad de naturaleza mística en los indígenas nahuas del S. XVI / The look of Fray Bernardino de Sahagún on the disease of mystical nature in the Nahua Indians of the S. XVI

Del legado historiográfico de los frailes del S. XVI, la obra, Historia General de las Cosas de la Nueva España, es la interpretación de la mirada del franciscano Fray Bernardino de Sahagún sobre la información en náhuatl de los sabios ancianos, los códices, los manuscritos de fray Andrés de Olmos y fray Toribio de Benavente “Motolinia”. La presente interpretación resalta el encuentro de dos culturas donde se dio un inevitable intercambio de conocimiento sobre la salud y la enfermedad, que contiene la característica de situarse en una profunda dimensión mística de la cual subyace un distintivo cuidado humanizado indígena (AU)

Las prácticas tradicionales del cuidado indígena mesoamericano en la historiografía de las órdenes religiosas españolas del S. XVI / The traditional practices of Mesoamerican indigenous care in the historiography of the Spanish religious orders of the S. XVI

Escribir la historia de las prácticas y acciones sobre el cuidado de la salud es examinar el problema de conceptualización en enfermería, así como, interpretar y distinguir las acciones de cuidado conscientes e inconscientes, ritualizadas, espontáneos, o como resultado del proceso de aculturación en el encuentro de dos o más culturas. Los pueblos mesoamericanos crearon un complejo ideológico simbolizado por divinidades con el que dotaron su cosmovisión, la idea del equilibrio interno con el medio externo, todo era sagrado, por lo tanto, deberían las personas propiciar el equilibrio con su entorno para beneficiar la salud (AU)

Pulp pathosis associated with ancient Maya dental inlays.

OBJECTIVE: The ancient Maya used to practice dental inlays as part of the cultural traditions. Most of those inlays remain in place after more than one thousand years. The purpose of this paper is to investigate the incidence of pulp pathosis associated with ancient Maya dental inlays to assess the impact that such common practice had on the population's oral health. DESIGN: We scored 193 anterior inlaid teeth from 107 pre-Hispanic Maya dentitions studied at three archaeological storage facilities (Universidad Autonoma de Yucatan, Harvard University, Atlas of Guatemala Project). Two hundred eleven untreated frontal teeth of pre-Hispanic Mayan collections were used as controls. We performed macroscopic, radiographic and microscopic analyses to assess the frequency of caries, pulp calcifications, internal root resorption (IRR), and periapical lesions (PALs). RESULTS: In the inlaid teeth, the frequencies of pulp calcifications, IRR, caries and PALs were 59.8%, 2.2%, 18.5% and 19.2%, respectively. Compared with untreated teeth, inlaid specimens exhibited greater susceptibility to caries, pulp calcifications, IRR and PALs than untreated teeth (pulp calcifications: 44.5%, IRR: 0%, caries: 1.4%, and PAL: 1.9%). Age-at-death did not have any significant influence on susceptibility to pulp calcifications, IRR, caries or PALs. CONCLUSIONS: We noted relatively low pulp irritation and a low frequency of carious infections, IRR and PALs in Mayan inlaid teeth. However, these levels exceeded the frequencies of untreated teeth from the same area and time period. We follow that the cements used by the pre-Hispanic Maya to fix the inlays into their sockets provided excellent sealing characteristics on average.

Tradición, improvisación y modernidad en el chamanismo maya yucateco: El arte suhuy de Juan Cob, h-men de Yaxcabá / Tradition, improvisation and modernity in Yucatecan Mayan shamanism: The suhuy art of Juan Cob, h-men of Yaxcabá

RESUMEN A través de la historia de un chamán maya yucateco (h-men), este artículo analiza los cambios y las continuidades en el chamanismo yucateco y, más específicamente, en una de sus funciones principales: tsak, "curar". Los resultados presentados aquí son parte de un trabajo de campo de 40 años, de 1976 a 2016. El autor vive en una comunidad del centro de Yucatán (Tabi, Sotuta) y ha realizado varias investigaciones sobre el chamanismo yucateco en comunidades de los estados de Yucatán, Campeche y Quintana Roo. Juan Cob, h-men de Yaxcabá, no es solo un informante sino también vecino, amigo del autor con el cual realizó varias películas

ABSTRACT Through the history of a Yucatecan Mayan shaman (h-men), this article analyzes the changes and continuities in Yucatecan shamanism and, more specifically, in one of its main functions: tsak, healing. The results presented here are part of fieldwork carried out over 40 years, from 1976 to 2016. The author lives in a community in central Yucatán (Tabi, Sotuta) and has carried out a number of research studies on Yucatecan shamanism in communities in the Mexican states of Yucatán, Campeche and Quintana Roo. Juan Cob, h-men of Yaxcabá, is not only an informant but also the author's friend and neighbor, with whom he has created a number of films

Genetic signature of natural selection in first Americans.

When humans moved from Asia toward the Americas over 18,000 y ago and eventually peopled the New World they encountered a new environment with extreme climate conditions and distinct dietary resources. These environmental and dietary pressures may have led to instances of genetic adaptation with the potential to influence the phenotypic variation in extant Native American populations. An example of such an event is the evolution of the fatty acid desaturases (FADS) genes, which have been claimed to harbor signals of positive selection in Inuit populations due to adaptation to the cold Greenland Arctic climate and to a protein-rich diet. Because there was evidence of intercontinental variation in this genetic region, with indications of positive selection for its variants, we decided to compare the Inuit findings with other Native American data. Here, we use several lines of evidence to show that the signal of FADS-positive selection is not restricted to the Arctic but instead is broadly observed throughout the Americas. The shared signature of selection among populations living in such a diverse range of environments is likely due to a single and strong instance of local adaptation that took place in the common ancestral population before their entrance into the New World. These first Americans peopled the whole continent and spread this adaptive variant across a diverse set of environments.

[Tradition, improvisation and modernity in Yucatecan Mayan shamanism: The suhuy art of Juan Cob, h-men of Yaxcabá]. / Tradición, improvisación y modernidad en el chamanismo maya yucateco: El arte suhuy de Juan Cob, h-men de Yaxcabá.

Through the history of a Yucatecan Mayan shaman (h-men), this article analyzes the changes and continuities in Yucatecan shamanism and, more specifically, in one of its main functions: tsak, healing. The results presented here are part of fieldwork carried out over 40 years, from 1976 to 2016. The author lives in a community in central Yucatán (Tabi, Sotuta) and has carried out a number of research studies on Yucatecan shamanism in communities in the Mexican states of Yucatán, Campeche and Quintana Roo. Juan Cob, h-men of Yaxcabá, is not only an informant but also the author's friend and neighbor, with whom he has created a number of films.

A través de la historia de un chamán maya yucateco (h-men), este artículo analiza los cambios y las continuidades en el chamanismo yucateco y, más específicamente, en una de sus funciones principales: tsak, "curar". Los resultados presentados aquí son parte de un trabajo de campo de 40 años, de 1976 a 2016. El autor vive en una comunidad del centro de Yucatán (Tabi, Sotuta) y ha realizado varias investigaciones sobre el chamanismo yucateco en comunidades de los estados de Yucatán, Campeche y Quintana Roo. Juan Cob, h-men de Yaxcabá, no es solo un informante sino también vecino, amigo del autor con el cual realizó varias películas.

Development of sedentary communities in the Maya lowlands: coexisting mobile groups and public ceremonies at Ceibal, Guatemala.

Our archaeological investigations at Ceibal, a lowland Maya site located in the Pasión region, documented that a formal ceremonial complex was built around 950 B.C. at the onset of the Middle Preclassic period, when ceramics began to be used in the Maya lowlands. Our refined chronology allowed us to trace the subsequent social changes in a resolution that had not been possible before. Many residents of Ceibal appear to have remained relatively mobile during the following centuries, living in ephemeral post-in-ground structures and frequently changing their residential localities. In other parts of the Pasión region, there may have existed more mobile populations who maintained the traditional lifestyle of the preceramic period. Although the emerging elite of Ceibal began to live in a substantial residential complex by 700 B.C., advanced sedentism with durable residences rebuilt in the same locations and burials placed under house floors was not adopted in most residential areas until 500 B.C., and did not become common until 300 B.C. or the Late Preclassic period. During the Middle Preclassic period, substantial formal ceremonial complexes appear to have been built only at a small number of important communities in the Maya lowlands, and groups with different levels of sedentism probably gathered for their constructions and for public rituals held in them. These collaborative activities likely played a central role in socially integrating diverse groups with different lifestyles and, eventually, in developing fully established sedentary communities.

Cultural interaction and biological distance in postclassic period Mexico.

Economic, political, and cultural relationships connected virtually every population throughout Mexico during Postclassic period (AD 900-1520). Much of what is known about population interaction in prehistoric Mexico is based on archaeological or ethnohistoric data. What is unclear, especially for the Postclassic period, is how these data correlate with biological population structure. We address this by assessing biological (phenotypic) distances among 28 samples based upon a comparison of dental morphology trait frequencies, which serve as a proxy for genetic variation, from 810 individuals. These distances were compared with models representing geographic and cultural relationships among the same groups. Results of Mantel and partial Mantel matrix correlation tests show that shared migration and trade are correlated with biological distances, but geographic distance is not. Trade and political interaction are also correlated with biological distance when combined in a single matrix. These results indicate that trade and political relationships affected population structure among Postclassic Mexican populations. We suggest that trade likely played a major role in shaping patterns of interaction between populations. This study also shows that the biological distance data support the migration histories described in ethnohistoric sources.

Effect of recent historical events on migration and isonymic stratification among the Rama Amerindians from Nicaragua.

The Rama Amerindians from southern Nicaragua are one of few indigenous populations inhabiting the east coast and lowlands of southern Central America. Early-eighteenth-century ethnohistorical accounts depicted the Rama as a mobile hunter-gatherer and horticulturalist group dispersed in household units along southern Nicaraguan rivers. However, during the nineteenth and twentieth centuries, Rama settlement patterns changed to aggregated communities because of increased competition for local resources resulting from nonindigenous immigration. The objective of this study was to discern the degree of relatedness between and within subdivisions of seven of these communities based on patterns of surname variation and genealogical data. We applied surname analyses (n = 592) to evaluate inter- and intrapopulation variation, consanguinity and substructure estimates, and isolation by distance and used a genealogically based marital migration matrix obtained during fieldwork in 2007 and 2009 to better understand internal migration. Our evaluation indicates a pattern of geographic distribution linking kinships in major subpopulations to nearby family-based villages. Mantel tests provide a correlation (r = 0.4; p < 0.05) between distance matrices derived from surname and geography among Rama communities. Genealogical analysis reveals a pattern of kin networks within both peripheral and central populations, consistent with previous genetic investigations, where the Amerindian mitochondrial DNA haplogroup B2 is commonly found among peripheral communities and A2 is frequent in central subpopulations. Marital migration and genealogies provide additional information regarding the influx of non-Ramas to communities near populated villages. These results indicate that the disruption of the Rama's traditional way of life has had significant consequences on their population structure consistent with population fissions and aggregations since the eighteenth century.

Correlating the ancient Maya and modern European calendars with high-precision AMS 14C dating.

The reasons for the development and collapse of Maya civilization remain controversial and historical events carved on stone monuments throughout this region provide a remarkable source of data about the rise and fall of these complex polities. Use of these records depends on correlating the Maya and European calendars so that they can be compared with climate and environmental datasets. Correlation constants can vary up to 1000 years and remain controversial. We report a series of high-resolution AMS (14)C dates on a wooden lintel collected from the Classic Period city of Tikal bearing Maya calendar dates. The radiocarbon dates were calibrated using a Bayesian statistical model and indicate that the dates were carved on the lintel between AD 658-696. This strongly supports the Goodman-Martínez-Thompson (GMT) correlation and the hypothesis that climate change played an important role in the development and demise of this complex civilization.

Development and disintegration of Maya political systems in response to climate change.

The role of climate change in the development and demise of Classic Maya civilization (300 to 1000 C.E.) remains controversial because of the absence of well-dated climate and archaeological sequences. We present a precisely dated subannual climate record for the past 2000 years from Yok Balum Cave, Belize. From comparison of this record with historical events compiled from well-dated stone monuments, we propose that anomalously high rainfall favored unprecedented population expansion and the proliferation of political centers between 440 and 660 C.E. This was followed by a drying trend between 660 and 1000 C.E. that triggered the balkanization of polities, increased warfare, and the asynchronous disintegration of polities, followed by population collapse in the context of an extended drought between 1020 and 1100 C.E.

The genetic impact of Aztec imperialism: ancient mitochondrial DNA evidence from Xaltocan, Mexico.

In AD 1428, the city-states of Tenochtitlan, Texcoco, and Tlacopan formed the Triple Alliance, laying the foundations of the Aztec empire. Although it is well documented that the Aztecs annexed numerous polities in the Basin of Mexico over the following years, the demographic consequences of this expansion remain unclear. At the city-state capital of Xaltocan, 16th century documents suggest that the site's conquest and subsequent incorporation into the Aztec empire led to a replacement of the original Otomí population, whereas archaeological evidence suggests that some of the original population may have remained at the town under Aztec rule. To help address questions about Xaltocan's demographic history during this period, we analyzed ancient DNA from 25 individuals recovered from three houses rebuilt over time and occupied between AD 1240 and 1521. These individuals were divided into two temporal groups that predate and postdate the site's conquest. We determined the mitochondrial DNA haplogroup of each individual and identified haplotypes based on 372 base pair sequences of first hypervariable region. Our results indicate that the residents of these houses before and after the Aztec conquest have distinct haplotypes that are not closely related, and the mitochondrial compositions of the temporal groups are statistically different. Altogether, these results suggest that the matrilines present in the households were replaced following the Aztec conquest. This study therefore indicates that the Aztec expansion may have been associated with significant demographic and genetic changes within Xaltocan.

Knowledge of skull base anatomy and surgical implications of human sacrifice among pre-Columbian Mesoamerican cultures.

Human sacrifice became a common cultural trait during the advanced phases of Mesoamerican civilizations. This phenomenon, influenced by complex religious beliefs, included several practices such as decapitation, cranial deformation, and the use of human cranial bones for skull mask manufacturing. Archaeological evidence suggests that all of these practices required specialized knowledge of skull base and upper cervical anatomy. The authors conducted a systematic search for information on skull base anatomical and surgical knowledge among Mesoamerican civilizations. A detailed exposition of these results is presented, along with some interesting information extracted from historical documents and pictorial codices to provide a better understanding of skull base surgical practices among these cultures. Paleoforensic evidence from the Great Temple of Tenochtitlan indicates that Aztec priests used a specialized decapitation technique, based on a deep anatomical knowledge. Trophy skulls were submitted through a stepwise technique for skull mask fabrication, based on skull base anatomical landmarks. Understanding pre-Columbian Mesoamerican religions can only be realized by considering them in their own time and according to their own perspective. Several contributions to medical practice might have arisen from anatomical knowledge emerging from human sacrifice and decapitation techniques.

Classic Period collapse of the Central Maya Lowlands: insights about human-environment relationships for sustainability.

The ninth century collapse and abandonment of the Central Maya Lowlands in the Yucatán peninsular region were the result of complex human-environment interactions. Large-scale Maya landscape alterations and demands placed on resources and ecosystem services generated high-stress environmental conditions that were amplified by increasing climatic aridity. Coincident with this stress, the flow of commerce shifted from land transit across the peninsula to sea-borne transit around it. These changing socioeconomic and environmental conditions generated increasing societal conflicts, diminished control by the Maya elite, and led to decisions to move elsewhere in the peninsular region rather than incur the high costs of maintaining the human-environment systems in place. After abandonment, the environment of the Central Maya Lowlands largely recovered, although altered from its state before Maya occupation; the population never recovered. This history and the spatial and temporal variability in the pattern of collapse and abandonment throughout the Maya lowlands support the case for different conditions, opportunities, and constraints in the prevailing human-environment systems and the decisions to confront them. The Maya case lends insights for the use of paleo- and historical analogs to inform contemporary global environmental change and sustainability.

[Skull cult. Trophy heads and tzantzas in pre-Columbian America]. / El culto a los craneos. Cabezas trofeo y tzantzas en la America precolombina.

INTRODUCTION: The skull cult is a cultural tradition that dates back to at least Neolithic times. Its main manifestations are trophy heads, skull masks, moulded skulls and shrunken heads. The article reviews the skull cult in both pre-Columbian America and the ethnographic present from a neuro-anthropological perspective. DEVELOPMENT: The tradition of shaping and painting the skulls of ancestors goes back to the Indo-European Neolithic period (Natufian culture and Gobekli Tepe). In Mesoamerica, post-mortem decapitation was the first step of a mortuary treatment that resulted in a trophy head, a skull for the tzompantli or a skull mask. The lithic technology utilised by the Mesoamerican cultures meant that disarticulation had to be performed in several stages. Tzompantli is a term that refers both to a construction where the heads of victims were kept and to the actual skulls themselves. Skull masks are skulls that have been artificially modified in order to separate and decorate the facial part; they have been found in the Templo Mayor of Tenochtitlan. The existence of trophy heads is well documented by means of iconographic representations on ceramic ware and textiles belonging to the Paraca, Nazca and Huari cultures of Peru. The Mundurucu Indians of Brazil and the Shuar or Jivaroan peoples of Amazonian Ecuador have maintained this custom down to the present day. The Shuar also shrink heads (tzantzas) in a ritual process. Spanish chroniclers such as Fray Toribio de Benavente 'Motolinia' and Gaspar de Carvajal spoke of these practices. CONCLUSIONS: In pre-Columbian America, the tradition of decapitating warriors in order to obtain trophy heads was a wide-spread and highly developed practice.

Architecture as animate landscape: circular shrines in the ancient Maya lowlands.

In this study, I develop a theory of landscape archaeology that incorporates the concept of "animism" as a cognitive approach. Current trends in anthropology are placing greater emphasis on indigenous perspectives, and in recent decades animism has seen a resurgence in anthropological theory. As a means of relating in (not to) one's world, animism is a mode of thought that has direct bearing on landscape archaeology. Yet, Americanist archaeologists have been slow to incorporate this concept as a component of landscape theory. I consider animism and Nurit Bird-David's (1999) theory of "relatedness" and how such perspectives might be expressed archaeologically in Mesoamerica. I examine the distribution of marine shells and cave formations that appear incorporated as architectural elements on ancient Maya circular shrine architecture. More than just "symbols" of sacred geography, I suggest these materials represent living entities that animate shrines through their ongoing relationships with human and other-than-human agents in the world.