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This essay reviews the following works: Ancient Maya Pottery: Classification, Analysis, and Interpretation. Edited by James John Aimers. Gainesville: University Press of Florida, 2013. Pp. vii + 293. $79.95 cloth. ISBN: 9780813042367. The Huasteca: Culture, History, and Interregional Exchange. Edited by Katherine A. Faust and Kim N. Richter. Norman: University of Oklahoma Press, 2015. Pp. vii + 241. $55.00 cloth. ISBN: 9780806147048. Excavations in Residential Areas of Tikal: Group 7F-1. By William A. Haviland. Philadelphia: University of Pennsylvania Museum of Archaeology and Anthropology, 2015. Pp. xi + 133. $65.00 cloth. ISBN: 9781934536810. Politics of the Maya Court: Hierarchy and Change in the Late Classic Period. By Sarah E. Jackson. Norman: University of Oklahoma Press, 2013. Pp. ix + 248. $29.95 hardback. ISBN: 9780806143415. The Ancient Maya Marketplace: The Archaeology of Transient Space. Edited by Eleanor M. King. Tucson: University of Arizona Press, 2015. Pp. vii + 325. $60.54 cloth. ISBN: 9780816500413. The Spectacle of the Late Maya Court: Reflections on the Murals of Bonampak. By Mary Miller and Claudia Brittenham. Austin: University of Texas Press, 2013. Pp. xi + 285. $54.05 cloth. ISBN: 9780292744363. Maya Lords and Lordship: The Formation of Colonial Society in Yucatan, 1350–1600. By Sergio Quezada. Translated by Terry Rugeley. Norman: University of Oklahoma Press, 2014. Pp. ix + 248. $34.95 cloth. ISBN: 9780806144221. Place and Identity in Classic Maya Narratives. By Alexandre Tokovinine. Washington, DC: Dumbarton Oaks Research Library and Collection/Harvard University Press, 2015. Pp. vii + 180. $39.95 paperback. ISBN: 9780884023920.

Title: Architectural Forming in Daily Activities (Case Study: Maya Lin and Eko Prawoto Approach) Form is the based architecture. The idea of architecture can come true in the form. Architecture can become a container of human activities because form and space. This paper focusses on architectural form. The main question in this paper is how the architect creating their form’s based on their daily activities? This paper used qualitative phenomenology method to phenomenology hermeneutics approach. This method place the daily activities of responding. The cases are Maya Lin’s Vietnam Veteran Memorial and House of Eko Prawoto’s. Their cases were interpreted with Mangunwijaya thinking with written at Ragawidya. This paper shows that architectural form is a manifestation of the contemplation proses and from daily activities. The forming of architectural form is also a process of expression of the deposition of experiencing in the past time which carried out continuously. The result of forming is not an astonishing form, but familiar with everyday life.

The present paper aims to explore Anita Desai’s Debut novel, Cry, the Peacock as a manifesto of Maya’s psychological predicament. Cry, the Peacock is Anita Desai’s first novel published in 1963. Anita Desai is one of the most known and distinguished Indian English novelists with worldwide fame and name. She is gifted with extraordinary penetration and sharpness of vision. Her works have provided her with worldwide fame and attention. The novelist is accomplished with prospecting psychological insight. Majority of Anita Desai’s novels are the true and real manifesto of women’s situation and predicament. Cry, the Peacock is a manifesto of Maya’s psychological predicament. Desai’s has very well explored the inner or interior world of woman, her anger, frustration and storm raging inside her mind and heart through the protagonist of this novel. The novelist’s concern with the emancipation of Maya can be seen in almost every page of the work. She often peeps into the interior or inner psyche of her main characters instead of just focusing on the outer view. She is a master in composing the psychological novels. She very well knows how to explore the psychic depth of her main protagonists as well to analyse and examine their motives in details. The novelist is generally considered as a trendsetter in the area of psychoanalytic study. Through her extraordinary penetration of vision and sharpness, the novelist has brilliantly portrayed the inner turmoil going on in the psyche of Maya who is a hysterical personality. She is successful in bringing out the frustration, loneliness and claustrophobia of Maya.

City plans symbolizing cosmologies have long been recognized as a defining element of Mesoamerican civilizations. The origins of formal spatial configurations are thus the key to understanding early civilizations in the region. Assessment of this issue, however, has been hindered by the lack of systematic studies of site plans over broad areas. Here, we report the identification of 478 formal rectangular and square complexes, probably dating from 1,050 to 400 bc, through a lidar (laser imaging, detection and ranging) survey across the Olmec region and the western Maya lowlands. Our analysis of lidar data also revealed that the earlier Olmec centre of San Lorenzo had a central rectangular space, which possibly provided the spatial template for later sites. This format was probably formalized and spread after the decline of San Lorenzo through intensive interaction across various regions. These observations highlight the legacy of San Lorenzo and the critical role of inter-regional interaction. Using lidar over an area of 85,000 km2, Inomata et al. identified 478 early ceremonial complexes in southern Mexico. These discoveries offer new information for understanding the origins of Mayan civilization and its relation with the Olmecs.

In the first decades of the Franciscan evangelical campaign in Yucatán, Mexico (1540–90), Maya builders and artists directed the construction and pictorial decoration of hundreds of Christian edifices, ranging from small-scale chapels to larger churches and entire monastic complexes, offering a material record of the peninsula’s religious transformation. Strategic color selection and the deployment of Maya blue pigment in particular architectural, iconographic, and liturgical contexts enabled Indigenous catechumens to reconcile post-Tridentine conceptions of divinity with precontact sacred ideologies. By weaving diverse methodologies from the study of visual sources, textual documents, and material characterization techniques, we demonstrate how colonial Maya color theory actively engineered localized Catholicism.

Dans ce premier livre signe en propre qui poursuit une these soutenue en 2010 a Berkeley, la geographe Megan Ybarra analyse la maniere dont les politiques de conservation de la nature constituent des formes de violence envers les Mayas-Q’eqchi’ dans les basses terres du Guatemala, au nord de l’Alta Verapaz. Elle cherche a comprendre comment des groupes mayas se retrouvent victimes d’un « combat » mene au nom de la « defense » et de la « sauvegarde » d’un espace forestier pourtant lui aussi qu...

The project “The Great Auto de Fe in Santiago de los Caballeros” consisted of an interactive virtual recreation of this historical event that occurred on March 11, 1554 in the city today known as Antigua, Guatemala. A binational research team from Mexico and the U.S. made up of historians, architects and animation engineers, in the space of five weeks, created the historical settings, characters and interactivity necessary to offer the public this immersive experience. The project was presented within the framework of an international exhibition "The images of the Maya gods in the 16th century: The meeting of two worlds,” located at the Centro de Formación para la Cooperación Española in Antigua, the site of a former 17th century Jesuit College. This article presents the details of the workflow used, the social and cultural implications observed, as well as the results of the satisfaction surveys applied to approximately 80% of the users who had access to this experience.

By developing the artistic style of abstract realism, this work in the medium of oil painting and digital elaboration focuses on the story of a Nepali woman who, by rebelling against constraining s...

My research explores Maya perspectives on neo-traditional farming as a source of metabolic health and resilience to the global epidemic of type-two diabetes. This article is based on long-term ethnographic research and interviews in Maya Mountains Reservation (MMR) communities in southern Belize, an area with low diabetes prevalence relative to national and global populations. Research participants see lower rates of diabetes in the MMR as the result of neo-traditional peasant and subsistence farming on ancestral lands. Good metabolic health represents the embodiment of food systems that routinize healthy material and social relationships to the landscape. This research suggests that diabetes is endemic to modern food systems and proposes neo-traditional food ways as a societal antidote to nutritional disease. My research demonstrates and responds to a need for further disaggregated data on diabetes prevalence in Indigenous communities, contributes to the social scientific literature on the importance of small-scale agricultural models for community health, and provides a case study of success in diabetes prevention. I engage Maya perspectives with anthropological literature on embodiment and small-scale agriculture to suggest neo-traditional food ways as healthier alternatives to capitalist agricultural development.

We jun chak patan ri’ kutzijob’ej chi qe jas ub’e’al uk’oje’ik ri K’iche’ ch’ab’al ruk’ ri kaxlan ch’ab’al rumal che ri K’iche’ ma qas ta ya’om uq’ij chi uwach ri kaxlan tzij. Ri kaxlan tzij are qas ya’om uq’ij rumal are ri’ ya’talik kkoj che ri ch’awem pa ronojel ri tinamit Paxil Kayala’. Ri maya’ taq ch’ab’al xew ya’talik kekoj pa taq ri tinamit e maya’ rumal k’u ri’ ri kik’aslemal sib’alaj kch’uti’nirik. We kqasach kan ri maya’ ch’ab’al ksach uwach ronojel ri qab’antajik, ri qano’jinem ri qachomanem. K’i taq wa’ ri jastaq ketob’ik rech ksach uwach ri maya’ ch’ab’al jacha taq wa’: ri itzelanem, ri jalajoj taq tijob’al ma ketob’ taj rumal ma kkiya ta kiq’ij ri maya’ ch’ab’al pa ri tijonik, ri meb’a’il kub’ano chi ri winaq keb’e pa nik’aj chik tinamit xaq je ri’ ksach uwach ri kich’ab’al. Ri taq maya’ komon k’iche’ kich’ab’al xuquje’ nik’aj chik, keriqitaj wa’ chi upam we k’axk’olil ri’. Ri k’iche’ ch’ab’al rech ri tinamit Santa Cruz uq’ab’ ri nim tinamit K’iche’ rech ri Paxil Kayala’ are jun chi ke ri taq tinamit jawi tajin ksach wi uwach ri k’iche’ ch’ab’al. Ri nan tat ma tajin ta kkik’ut chi kiwach ri ak’alab’, ri alab’omab’ xuquje’ ri alitomab’ ri ch’ab’al ri’. Ri kik’oje’ik jalajoj taq tzijob’al b’anob’al pa jun tinamit xa jun je’l q’inomal ri’ rumal ri’ are kuto chi k’o ta ri qus k’olem chi kixo’l konojel ri uwinaqil ri Paxil Kayala’. Rech kya’taj wa’ rajawaxik kya’ nim kiq’ij ri mayab’ taq tzijob’al rech ma ksach ta kiwach, we ma kb’an wa’ naj ta wa’ ksach kiwach ri jalajoj taq ch’ab’al xaq je ri’ ma kya’taj ta ri’ ri k’amoj ib’ kajawax chi kixo’l konojel ri winaqib’. Ri uya’ik uchuq’ab’ ri kik’aslemal ri jalajoj taq maya’ ch’ab’al xuquje’ ri b’anob’al pa kiq’ab’ ri mayab’ taq komon k’o wi, jun nimachak wa’ ri kraj kkib’ano.

We compared seasonal changes in food availability between Maya subsistence farmers and modern householders who pursue cash earnings in rural Yucatan. Modern households encourage the substitution of...

This essay explores how stories of Tecum, Maya K’iche’ warrior, and the quetzal can serve as creative entry points to contextualize the racialization and ideological positioning in Guatemala of May...

Anita Mazumdar Desai occupies a much privileged place in the Indian Writing in English. She is known as an acclaimed Indian woman novelist who deals with the psychological problems of her women characters. She was born in 24 June 1937 in Mussoorie. Her father D.N. Majumdar was a Bengali businessman and her mother Toni Nime was a German immigrant. Anita Desai is working as Emeritus John E. Buchard Professor of Humanities at the Massachusetts Institute of Technology. Anita Desai got a congenial environment to learn different languages in her own home and neighbourhood. She learnt Hindi from her neighbourhood. They used to speak German, Bengali, Urdu and English at their home. She learnt English at her school. She attended Queens Mary Higher Senior Secondary School in Delhi and she did her B.A. in 1957 from the Miranda House of the University of Delhi. So far is Anita Desai literary career is concerned, she wrote her first novel Cry, the Peacock in 1963. With the help of P. Lal, they founded the publishing firm Writers Workshop. Clear Light of Day (1980) is her most autobiographical work. Her novel In Custody was enlisted for the Booker Prize. She became a creative writing teacher at Massachusetts Institute of Technology in 1993. When she published her novel Fasting Feasting and it won the Booker Prize in 1999, she came to the limelight. She was shortlisted for the Booker Prize three times in 1980, 1984 and 1999 for her novels Clear Light of Day (1980), In Custody (1984) and Fasting Feasting (1999) respectively. She received Padma Bhushan in 2014 also. She has received Sahitya Akademi Award in 1937 for her well-known novel Fire on the Mountain. The present paper analyses the central female protagonist Maya’s materialistic pursuits which turn in a great catastrophe for her in the novel Cry, the Peacock.

The famous Maya blue, a nanostructured hybrid organic–inorganic material, has been the subject of numerous studies since its discovery in 1931. These mainly focused on mural paintings, manuscripts,...

Latin America is witnessing a revival in the literary production of indigenous languages, yet contemporary indigenous writers must often negotiate between different cultural understandings of what literature should be. The purpose of this article is to take one bilingual poem, composed in Yucatec Maya and Spanish, as a case study of the writerly conflict between the Maya paradigm of ts'íib and the 'Western' ideal of the letrado. The poem, written by Javier Abelardo Gómez Navarrete (1942-2018), is entitled 'K'u'uk'um kaan' in its Yucatec version and 'Serpiente de regio plumaje' in its version in Spanish. Through linguistic and hermeneutic analysis of key extracts, the article argues that Gómez Navarrete's poem can be read as an exploration of what it means to be a Maya writer in the twentieth and twenty-first centuries, in terms of the antagonistic yet mutually constitutive relationship between the categories of ts'íib and the letrado.

Recent excavations at the site of Gallon Jug, a minor center in northwestern Belize, revealed multiple patolli boards incised into a well-preserved plaster floor in an unvaulted platform. A significant artifact deposit was placed directly on top of the patolli boards. In this report we describe the architectural context, associated artifact deposit, and the patolli boards themselves.

From Idols to Antiquity: Forging the National Museum of Mexico. By Miruna Achim. Lincoln: University of Nebraska Press, 2017. Pp. ix+ 327. $30.00 paperback. ISBN: 9781496203373. Framing a Lost City: Science, Photography, and the Making of Machu Picchu. By Amy Cox Hall. Austin: University of Texas Press, 2017. Pp. xiv + 267. $29.95 paperback. ISBN: 9781477313688. Knowing the Day, Knowing the World: Engaging Amerindian Thought in Public Archaeology. By Lesley Green and David R. Green. Tucson: University of Arizona Press, 2013. Pp.vi + 308. $55.00 hardcover. ISBN: 9780816530373. Creating Patzcuaro, Creating Mexico: Art, Tourism, and Nation Building under Lazaro Cardenas. By Jennifer Jolly. Austin: University of Texas Press, 2018. Pp. xi + 340. $29.95 paperback. ISBN: 9781477314203. Nature and Antiquities: The Making of Archaeology in the Americas. Edited by Philip L. Kohl, Irina Podgorny, and Stefanie Ganger. Tucson: University of Arizona Press, 2014. Pp. ix + 246. $60.00 hardcover. ISBN: 9780816531127. Our Indigenous Ancestors: A Cultural History of Museums, Science, and Identity in Argentina, 1877–1943. By Carolyne R. Larson. University Park: Pennsylvania State University Press, 2015. Pp. viii + 221. $79.95 hardcover. ISBN: 9780271066967. Maya Cultural Heritage: How Archaeologists and Indigenous Communities Engage the Past. By Patricia A. McAnany. Lanham, MD: Rowman and Littlefield, 2016. Pp. ix + 245. $85.00 hardcover. ISBN: 9781442241275. Making Machu Picchu: The Politics of Tourism in Twentieth-Century Peru. By Mark Rice. Chapel Hill: University of North Carolina Press, 2018. Pp. xvi + 233. $29.95 paperback. ISBN: 9781469643533.

The main thrust of this paper is to examine the issue of racial segregation in Maya Angelou’s “Caged Bird” via exploring the poem in relation to the circumstances that typify life and existence in the African American context. An attempt is made to situate this poem within the heat of racism, oppression, and class discrimination as well as the search for black identity. The paper relies on New Historicism as the scope of exploration owing to the chunk of influence that history and society bears on African American writing. Then literary critical analysis is made to verify the different aspects of racism and social segregation as represented in the poem.

In this article, the writings of three prolific writers, Canadian Katherine McKittrick, Canadian-Trinidadian Marlene NourbeSe Philips and American Maya Angelou, intersect at the point of Black liberation and form a singular voice where a reimagined freedom can emerge. The piece begins with McKittrick’s research of Black geographies and what Black freedom as a destination looks like, by way of a fixed Underground Railroad journey to settlements like Ontario’s Negro Creek Road. It further interrogates and reverses the power dynamic between the European colonizer and Black settler, by engaging with Philip’s novel, Harriet’s Daughter. Here, teen protagonist, Margaret, changes the rules of her Underground Railroad game, making it possible for anybody to be a slave. Finally, these ideas are connected to Angelou’s autobiographical accounts of racism in the Deep South and her poetic expressions of hope and freedom through her writings, Caged Bird and I Know Why the Caged Bird Sings.

Inequality is an intrinsic element of contemporary societies, with high income disparity impacting everything from life expectancy to violent crime. While inequality in today’s society is complex and multifaceted, the prominence and persistence of inequality that existed throughout human history raise important questions about its broader impacts in the past. In this paper, we discuss the concept of quality of life (QOL) for archaeology and introduce methods for studying multiple dimensions of wealth and well-being in past societies. Using previously published burial data from the ancient Maya site of Altar de Sacrificios, we illustrate this approach employing notions of personhood that treat individuals embedded in complex socio-material relations. These data enable diachronic analyses in the degree and kinds of inequality that characterized this Maya community over a span of nearly 2000 years. We further discuss how these techniques can apply to other units of archaeological analysis and comparative case studies. Tracing the disparities in material wealth, social well-being, and health through time enables a more detailed analysis of the specific contexts and historical processes that gave rise to varying degrees of inequality in the past.

We propose to analyze how difference is constructed in order to produce diverse inequalities along the lines of ethnicity, social class, generation, and gender, in Yaxcaba, a Maya village in Yucata...

Recycling practices among ancient societies are rarely systematically explored. When such practices are considered, they are often examined in dichotomous terms as either an elite artisanal capacity for producing meaning or as part of practical logics of rationality and efficiency in confronting scarcity. The study of groundstone tool, ceramic, and architectural recycling at the Maya site of Ucanal, Peten, Guatemala, challenges this false dichotomy in highlighting the varied ways meaning and value are produced. Diachronic and contextual analyses reveal that recycling practices of quotidian materials, such as groundstone and ceramics, did not increase during periods of crisis nor were they more common among modest households as compared to higher-status households. Likewise, evidence of substantial efforts to recycle elite and monumental building materials during the Terminal Classic period (ca. 830–950/1000 CE) did not coincide with a scarcity of labor or building materials. Such findings underscore the need to consider the role of abundance as it relates to recycling, a factor that also drives much contemporary recycling.

In December 1796, members of the Real Sociedad Economica de los Amantes del Pais de Guatemala (The Royal Economic Society of Lovers of the Country of Guatemala) announced a contest to award the ind...

Este artículo está basado en un trabajo de campo de seis meses realizado en la región maya de México, y busca explorar la manera en que se instruyen las matemáticas en una escuela secundaria maya de Yucatán. Estudiamos los enfoques de la comunidad para resolver problemas, específicamente los problemas matemáticos, ya que en esta región los resultados de exámenes estandarizados en matemáticas son bajos, y las tasas de deserción son altas. Sin embargo, los enfoques que históricamente se utilizan en la comunidad para resolver problemas están llenos de recursos y activos culturales que pueden apoyar la enseñanza de las matemáticas y el desarrollo de habilidades afines en las escuelas de la comunidad. Por tal motivo, primero ilustramos la tensión que existe entre los conocimientos matemáticos de la comunidad y la escuela. En segundo lugar, buscamos expandir la definición sobre lo que se considera conocimiento matemático. Finalmente, describimos dos estrategias de la comunidad para resolver problemas matemáticos que conllevan la autonomía y la mentalidad de improvisación.

PurposeWell into the 21st century, it is difficult to deny the contribution that Mayan culture has made to the history of the world, and not only because of its contribution to universal culture with its architecture, astronomy and mathematics. Understanding the management practices of a Mayan dance (the dance of the Pochó) that has transcended over the years can give us an idea of the management practices carried out by an ancestral culture such as the Maya. The purpose of this article is to establish an initial conceptual relationship between the management process proposed by Henry Fayol (1916) and the management of a Mayan dance that has survived to the present day.Design/methodology/approachA specific ethnographic study was carried out in the municipality of Tenosique, Tabasco (Mexico) for two consecutive years. Research methods such as direct observation, researcher diaries, in-depth interviews and photographs were utilized that allowed a study of management practices.FindingsThanks to the cross-checking of the data obtained, it was possible to determine a theoretical-conceptual relationship between Fayol's management process and the Mayan dance studied. In fact, 12 specific management practices found in the four phases of the process were identified. In addition, with the ethnographic study it was possible to determine the levels of intensity and impact regarding the satisfaction of those attending and performing the dance.Research limitations/implicationsResearch limitations are due to result from the fact that the analysis corresponds to a single Mayan dance in a specific place (Tenosique) in the state of Tabasco, Mexico.Practical implicationsTo understand the management practices of the Mayan culture through the study of a dance that has remained alive until our days; this might be useful for the management practices of today's companies.Originality/valueIt is a pioneering study that analyzes a Mayan dance through the optics of management sciences.

In this article I introduce a framework that centers indigenous educational sovereignty in university-school partnerships. Developed from collaborative work with Indigenous Maya families who are mi...

The clash of cultures during the sixteenth-century Spanish wars for control of the Americas are storied but the clash of ontologies and corresponding ritual practices have defied easy storytelling....

This article examines ʿAtaba thaqīlat al-rūḥ (“Threshold of heavy spirit,” 2011), a novel by the new generation West Bank writer Māyā Abū l-Ḥayāt, who is considered one of the prominent new generation Palestinian West Bank writers, in which diverse and unique use of a dance motif is found. The article reviews the history of dance in Arab society and the meanings that it had in the past and currently has in Arab society and culture. It illustrates how Abū l-Ḥayāt uses each of these meanings throughout her novel in order to reveal the female soul and the status of women in Arab society. The article shows how Abū l-Ḥayāt incorporates this motif into her novel in a unique and original way, thus exposing woman’s yearning for freedom, creating a new feminine language and undermining accepted norms.

This article explores the tensions between well-intentioned humanitarianism and coercive colonialism during smallpox outbreaks in eighteenth-century Guatemala, when the state extended inoculation programmes to its predominant, culturally diverse Maya communities. Evidence from anti-epidemic campaigns shows public debates broadly comparable to the current COVID-19 crisis: debates about the measurably higher mortality rates for indigenous people and other marginalized groups; debates about the extent of the state’s responsibility for the health of its peoples; and debates on whether or not coercion and violence should be used to ensure compliance with quarantines and public health campaigns. While inoculations provided medical assistance and material help to Maya communities, and resulted in demonstrably lower mortality rates from smallpox, at the same time they functioned as avenues for the expansion of colonial power to intervene in the daily lives of people in those communities, characterized by colonial actors as necessary for their own good, and for the broader public good.

The Terminal Classic period (ca. AD 800–1000) in the Southern Maya Lowlands witnessed a precipitous decline in the erection of carved stone monuments, a decline that corresponds to shifts in political ideologies and the disappearance of many prominent royal dynasties. Although Southern Lowland sites are often considered peripheral to the events and innovations occurring elsewhere in Mesoamerica during this time, a recently discovered stela, Stela 29, at the site of Ucanal in Peten, Guatemala, underscores the active role of the site in broader political movements in the ninth century. Our iconographic, textual, and stylistic analysis of this stela, in concert with other Terminal Classic monuments from the site, reveals a vernacular cosmopolitan aesthetic whereby local Classic Maya styles were infused with images and elements that referenced connections with peoples from northern Yucatan, the Gulf Coast, and Central Mexico.

Regional rock art studies have provided insight into the role of caves in Maya ideology and worldview. In addition to the content of the imagery itself, the placement or siting of rock art with respect to natural and cultural features within the cave environment can reveal much about the function and meaning of cave use practices. This comparative analysis of rock art emphasizes contextual considerations with a discussion on the spatial and symbolic relationships between images in individual caves. Rock art in the northern Maya lowlands is commonly associated with watery areas and pathways leading to pools in caves. Across the northern Yucatan Peninsula, watery caves witnessed the rites and rituals of religious practitioners who appealed to the rain gods. Rock art scenes throughout this region were often devised and positioned in ways that reveal or are consistent with this unique and pervasive emphasis on rain and agricultural fertility in religious practice.

In this article, the author shares her dialogues with the Mayan-Tseltal intellectual, Xuno López Intzin, to open an analytical window on non-Western conceptions of memory and time. She focuses on the embodied experience of history and memory, as well as the cyclical conceptualization of time of the Mayan population of the Chiapas Highlands. This perspective is explained by Xuno López, in an analytical dialogue with the author, who questions her own linear ethnohistorical perspective. This seeks to contribute to the decolonization of memory studies by providing an academic perspective of this subordinate, non-linear conception of time and history. En este artículo, la autora comparte sus diálogos con el intelectual maya-tseltal, Xuno López Intzin, para abrir una ventana analítica sobre las concepciones no occidentales de la memoria y el tiempo. Se centra en la experiencia acuerpada de la historia y la memoria, así como la conceptualización cíclica de tiempo de la población maya de los Altos de Chiapas. Esta perspectiva es explicada por Xuno López, en un diálogo analítico con la autora, quien se cuestiona su propia perspectiva etnohistórica lineal. Con ésto se busca contribuir a la descolonización de los estudios de la memoria aportando una perspectiva académica de esta concepción subalterna, no lineal del tiempo y la historia.

On 5 February 2020 died Maya V. Vsevolodova (1928–2020), professor of the department of didactic linguistics and theory of teaching Russian as a foreign language, honored professor at Lomonosov Moscow State University, honorary professor at Shanghai foreign languages University, major linguist, a distinguished scientist who laid the foundations for a linguodidactic model of Russian language in general, and functional-communicative grammar in particular.

Classic Maya (a.d.250–900) art is filled with expressive figures in a variety of highly stylized poses and postures. These poses are so specific that they appear to be intentionally communicative, yet their meanings remain elusive. A few studies have scratched the surface of this issue, suggesting that a correlation exists between body language and social roles in Maya art. The present study examines whether one type of body language (hand gestures) in Classic Maya art represents and reflects elements of social structure. This analysis uses a coding approach derived from studies of hand gesture in conversation to apply an interactional approach to a static medium, thereby broadening the methods used to analyze gesture in ancient art. Statistics are used to evaluate patterns of gesture use in palace scenes across 289 figures on 94 different vases, with results indicating that the form and angling of gestures are related to social hierarchy. Furthermore, this study considers not just the individual status of each figure, but the interaction between figures. The results not only shed light on how gesture was depicted in Maya art, but also demonstrate how figural representation reflects social structure.

Para evaluar la pertinencia de la licenciatura en Turismo Alternativo de la Universidad Intercultural Maya de Quintana Roo (UIMQROO), en marzo de 2018 las profesoras de este programa educativo trabajamos con egresados mediante la metodología sociocrítica1 y analizamos sus percepciones, expresadas tanto en un cuestionario individual como en un grupo focal. En ambos casos, se plantean cambios que responden a las competencias requeridas en las demandas laborales del turismo alternativo, a la vez que reconocen, por tener una mirada intercultural, la importancia de seguir incorporando los saberes tradicionales y de fortalecer la identidad con base en la lengua y la cultura maya. Asimismo, los egresados señalan la relevancia del respeto a la diversidad, lo cual revaloriza la pertinencia y el aporte social del modelo intercultural con énfasis en la vinculación comunitaria. 1 El método sociocrítico se caracteriza por hacer partícipes a los involucrados en el empoderamiento social, es decir, el investigador sólo es un facilitador e implica la adopción de decisiones consensuadas para la transformación desde el interior. Todas estas características son tomadas del paradigma estudiado por Philipp (1998). También implica el empleo de herramientas participativas para transformar la realidad social y el intercambio de conocimiento como apropiación social.

Engaged archaeology, like other forms of research, is replete with contradictions. Over the last several years, members of the Punta Laguna Archaeology Project&mdash, a community-based endeavor in Yucatan, Mexico&mdash, have encountered and sought to address several paradoxical questions. Do attempts to mitigate certain forms of inequality unintentionally sustain other forms of inequality? Can the production of capital alleviate rather than exacerbate unequal social relationships? And, can Western social theories be marshalled to advocate for and increase Maya and other Indigenous perspectives in archaeology? This article examines these contradictory questions and analyzes them as potential sources of dialectical change. To conclude, the article suggests three new foci for engaged archaeology: intersectionality, control, and authoritative speech.

African American literature is the literature of pain and survival, of triumphs and defeats, of fears and dreams, and of struggle for freedom, equality and identity, produced by the oppressed ones. Black women have used life writing to discover or assert their identity. As they record their experiences they see the critical paths established by the oppressive forces of racism, classicism and sexism. In exploring what it means to be poor, black and female, they present mirror images of ‘self’ and the ‘other’ to the world. Within the marginalized blacks in America, women are at triple disadvantage. Being poor, black and female makes them most vulnerable and easy target for the male dominated community. Maya Angelou’s life writing I Know Why the Caged Bird Sings (1969) tells the story about a black female’s hard life growing up in the American South during the 1930s and 40s. In it Angelou recounts the events of her life in chronological order amidst the racist and sexist American society. She portrays most of her difficult life events from the age of three to sixteen in her life writing showing her hard upbringing, poverty, racism and sexual abuse.