Search

The settlement of the Yucatan Peninsula during the 16th Century is analysed, along with a series of materials that contain latent borrowing voices between Spanish and Mayan (which are not only that, but a complete transplant of cultural content) and the peculiar characteristics of texts in which there are competencies of more idiolectal than dialectal use between Mayan and Spanish words or only that show an attitude of loyalty towards the language by the bilingual scribe. [ABSTRACT FROM AUTHOR]

Copyright of Boletín del Museo Chileno de Arte Precolombino is the property of Museo Chileno de Arte Precolombino and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Pasos: Revista de Turismo y Patrimonio Cultural is the property of Universidad de La Laguna, Instituto Universitario de Ciencias Politicas y Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Based on three journalistic notes published in 1958, this article provides a detailed reconstruction of the dramatic looting that a group of archaeological sites located in northern Chiapas was subjected to that same year. The historical importance of these monuments, and the severe damage to Mexico's cultural heritage that this fact represented, are highlighted by the authors of the article. The contribution includes the complete transcription of the journalistic notes for the eventual consultation of the reader interested in this topic. [ABSTRACT FROM AUTHOR]

Copyright of Actas de Diseño is the property of Facultad de Diseno y Comunicacion, Fundacion Universidad de Palermo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

En la perspectiva de la longue durée y en una dimensión americana panregional, este artículo pretende analizar los «juegos de pelota» documentados en los estudios y las fuentes arqueo lógicas y etnohistóricas. Desde Mesoamérica, pasando por la región andina hasta las tierras bajas en Sudamérica, se enfocan en un lente convergente las continuidades y las rupturas sociales unidas en este «juego». De esta manera, se analiza las estructuras físicas, las organizaciones sociorrituales y hasta las materialidades de los «juegos de pelota», ofreciendo una lectura antropológica de las fuentes. De ese modo, se va a determinar que, enfocando las continuidades y rupturas en las diferentes sociedades prehispánicas e históricas hasta el presente desde este ángulo, el «juego» mismo se presenta no solo como tal, sino como encajado en un continuo de deporte, guerra y sacrificio humano. De esa manera, es posible entender mejor las sociedades del pasado, estructuradas también por las relaciones de género, conectándolas con el presente.

As celebrations associated with Catholic and indigenous calendars, carnivals in Chiapas are occasions to gather, interact positively in a group setting, celebrate, and create semiotic resilience. To date, the systematic study of carnivals in Chiapas is an emergent field: Intraregional differences and similarities are still poorly understood, as are the carnivals' regional development in historical, territorial, social, and ethnic terms. In this article, we undertake a historical analysis of carnivals in Chiapas by means of a bibliographical and historiographical systematization, a semiotic and symbolic contrastive analysis of 24 carnivals, and a proposed general timeline of the carnival phenomenon in Chiapas. The principal objective is to contribute to and strengthen the study of the carnival and to encourage a critical discussion of what this subject might offer to a new type of "other" history. [ABSTRACT FROM AUTHOR]

Yuhkno?m Yihch'aak K'ahk' (686-697 AD) was a member of the Kaanu?l dynasty and one of the most important Maya personages of the Late Classic period. Archaeologists suggest he was buried in Tomb 4 of Calakmul, Substructure IIB. The purpose of this article is to analyze and interpret the entire offering of tomb vessels, fourteen pieces in total, their images, text, function, and arrangement. I conclude that the tomb belongs to Yuhkno?m Yihch'aak K'ahk', who was accompanied by objects from his father to commemorate and eternalize together. This research interprets the vessels as a mortuary offering, proposes a possible meaning and corroborates the identity of the owner of the tomb. [ABSTRACT FROM AUTHOR]

Reseña del libro Narrativa de tradición oral maya tojolabal de María-Cruz La Chica, edición bilingüe de los relatos tradicionales (tojolabal y español), que ofrece una introducción rigurosa a la cultura del pueblo maya tojolabal del sureste del estado de Chiapas.

Con este trabajo nos hemos propuesto contribuir al acervo literario de tradición oral ya registado de los pueblos y culturas mexicanas de la actualidad con la publicación de varios relatos y entrevistas inéditas realizadas en 2019 en la región de los Altos de Chiapas en torno a un personaje conocido como Sombrerón. Los informantes son hablantes de las lenguas tsotsil y tzeltal (ambas de la familia maya), además del castellano. Hemos intentado limitar todo lo posible nuestro margen de interpretación y ceñirnos a las conclusiones que puedan extraerse de las palabras de los narradores, así como respetar lo máximo posible su modo de enunciación. Daremos a conocer un personaje ambivalente que cumple diferentes funciones que podríamos calificar de «positivas», como ser protector del monte o guardián de las semillas, pero que también puede suponer enormes peligros para quien se acerca a él. Nuestro objetivo consistió en analizar el imaginario literario y cosmológico que existe en diferentes grupos culturales chiapanecos en torno a una misma figura de la tradición oral que sobrepasa los límites de esta región para poner de relieve la potencialidad permeable e itinerante de la tradición oral.

The relationship between Mexican ethnic groups and wildlife is known by its use for nutritional and medicinal purposes. Particularly, in the Maya culture ornamental and ceremonial uses have been attributed to the fauna. Similarly, different beliefs, stories and legends have been developed around it. The studies conducted to document these relationships in the state of Yucatan are scarce; therefore this work was raised to determine the uses and beliefs of the wildlife in the Maya town of Zavala. 174 semi-structured interviews were conducted among men and women of different ages. The significant species were then divided into seven categories of use: food, medicine, pets, ornamental, ceremonial, mythical, and ominous. 54 species related with the worldview of the residents were identified, and divided into three classes, 20 orders, 38 families, and 54 genera. The birds were the most represented with 30 species, followed by Mammalia class with 19, and Reptilia with 5. Mammals were the group with the highest general use index. With this work, it was concluded that the inhabitants of Zavala preserve in their daily activities the ancestral uses and knowledge of the wildlife. Likewise, the information collected contributes to the knowledge of ethnozoology in Yucatán. [ABSTRACT FROM AUTHOR]

In the genre designated "travel literature", which reflects the impressions that our country and its people raised in foreign visitors, the book by French naturalist Pierre Marie Arthur Morelet, Voyage dans L'Amerique Centrale, L'ile de Cuba et le Yucatan (Paris, 1857), certainly occupies a place of honor given the quality of his landscape descriptions, the sharpness of his observations on the socioeconomic situation of Southern Mexico, his significant reflections on culture (rooted in his encyclopedic training) and the excellence of his pen. This article is an invitation to read his work, in the light of its recent full publication in Spanish. [ABSTRACT FROM AUTHOR]

Copyright of Tradition Oral Literature / Boletín de Literatura Oral is the property of Boletin de Literatura Oral and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Contexto Revista Anual de Estudios Literarios is the property of Facultad de Medicina, Universidad de los Andes, Venezuela and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

La mayoría de los mayas yucatecos contemporáneos vive en la pobreza. El eje de su economía y cultura es la agricultura de milpa, que los jóvenes no encuentran atractiva como opción económica. La teoría económica convencional explica la pobreza por la escasez de capital, el uso de tecnologías obsoletas y la baja productividad. Aunque se concibe como un sistema productivo arcaico, la milpa tiene características para explorar opciones de vinculación entre las economías campesina y capitalista, para mejorar las condiciones de vida de los campesinos y contribuir al desarrollo de su cultura en el actual contexto de globalización económica.

This article discusses a proposal for the use of a carved bone artifact found in the burial of the Queen Ix K'abal Xook in Yaxchilan, Mexico. It suggests that it was used for weaving fabric. [ABSTRACT FROM AUTHOR]

The main purpose of subsistence hunting is to satisfy the basic needs of the hunter and his family, as well as other members of his community. This practice represents a tradition in the society-nature relationship associated with obtaining meat, and also involves a strong social and coexistence between hunters, as well as the integration of knowledge, practice and beliefs around wildlife. The objective of this work was to describe the beliefs and ritual practices associated with the hunting activity in four rural communities located in the area of influence of the Ría Lagartos Biosphere Reserve and the State Reserve of Dzilam, Yucatán. From January to July 2016, information was obtained through open (180) and semi-structured (95) interviews, participant observation and field journal records. The hunt is practiced in the communities of study is not only subsistence in the material sense, but also involves social and cultural components, adaptation processes to the environment, and magical-religious notions and knowledge. 88.4% of the interviewees reported some legend, belief or ceremony related to the hunt, being elderly people who kept these traditions. The loss and little interest in beliefs and practices around hunting by young people, as well as changes in the lifestyle, could modify the patterns and dynamics of the current hunt. The regulation of hunting by means of traditional beliefs and practices may be insufficient, since the symbolic value of the species is lost. However, the loss of interest in hunting and in the activities of the field in general, could induce a decrease in the rates of extraction of wildlife, which would be reflected in its conservation. [ABSTRACT FROM AUTHOR]

Mexico’s long history and rich cultural diversity translates into an equally rich offer of national patrimony. That offer, both national and international in scope, adopts diverse formats, such as and/ or archaeological parks. Several Maya archaeological sites in the state of have been exposed without previous planning for their conservation, management, and further research. This leads to and, consequently, their devaluation as a priceless patrimonial heritage. This study explores the prospect and of a community and museum-based strategy as a key to integrate the value of said sites as educational, cultural, economic, and tourist assets and contributing factors to the region’s sustainable

El centro turístico de Cancún en el sur de México atrae a muchas familias migrantes mayas originarias de la región maicera de la península yucateca, donde las tradiciones ceremoniales y rituales se conservan. En el nuevo escenario, la transmisión de prácticas y valores indígenas a las nuevas generaciones está en tensión constante con el contexto turístico de la ciudad. Desde la perspectiva de los hijos de las familias migrantes, nos enfocamos en el rol de la cultura maya para dar significado a las prácticas y construcciones sociales que ofrecen un sentido de congruencia a las vidas.

Maní es un pueblo histórico que se encuentra asentado en la tierra del faisán y del venado; en el corazón del Mayab. Sus antecedentes se remontan a la gran cultura maya que tuvo su principal asentamiento en la zona de Chiapas y la península de Yucatán, extendiéndose hasta los países vecinos del sur, Guatemala, Belice y parte del Salvador y Honduras. En el caso de la península de Yucatán, su referente está presente por su organización política, social, económica y militar que se integraba por tres grandes linajes, dando vida a la Confederación Maya de esa gloriosa época; los Itzaes en Chichen Itzá, los Cocomes en Mayapán y los Xiues en Uxmal (Kú May, 2005). Esta alianza político-militar comprendió del año 987 al 1521, representando una etapa prospera y de florecimiento hasta el arribo de los españoles quienes iniciaron un proceso de sometimiento bajo la política de expansión y conquista aprobada por los gobernantes del periodo feudal en Europa. De este proceso de desencuentro y quebranto del conocimiento de las culturas nativas de la Península de Yucatán y el área Mesoamericana; aún existen espacios que conservan su historia, entre ellos el municipio de Maní quien resguarda, de generación en generación, parte de su legado histórico maya ejemplo de ello, son sus costumbres, tradiciones, la preservación de su lengua materna (maya), los libros del Chilam Balam de Maní, entre otras grandes prácticas de convivencia social. En el marco histórico y cultural de Maní; se realizó la investigación denominada: “La transformación de la política social y su relación con los procesos de organización y participación social de los pueblos indígenas del estado de Yucatán, un análisis de las Agencias de Desarrollo Humano Local (ADHL), durante el sexenio de Enrique Peña Nieto”, en la cual participaron estudiantes de la Licenciatura en Trabajo Social inscritos en el Verano de Investigación Científica “Jaguar” y del Programa Interinstitucional para el Fortalecimiento de la Investigación y Posgrado del Pacifico “Delfín”, en los meses de julio y agosto de 2014 y 2015.

Se presentan los resultados de un trabajo de investigación, a partir del cual se elaboró una propuesta curricular. Para conocer los requerimientos de los interesados, se trabajó una investigación exploratoria con metodología cualitativa, de análisis crítico y la técnica utilizada fue la entrevista, a profundidad, estructurada y en grupos focales. Los resultados se analizaron a través de dos categorías guía: Identidad y Conciencia de Identidad. Se delimitaron tres categorías de análisis: la lengua como vehículo de la cultura, saberes e identidad, y experiencias de formación. Los resultados se derivaron en una propuesta curricular, que asume a la lengua como vehículo de preservación de la cultura, la difusión de saberes como elemento de toma de conciencia de identidad y el aprendizaje experiencial como elemento base de formación intercultural. [ABSTRACT FROM AUTHOR]

Copyright of Liminar is the property of Universidad de Ciencias y Artes de Chiapas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Indigenous knowledge and the millenary experience in management of natural vegetation on karstic landscapes are important aspects that should be considered in animal production in seasonal tropical environments. The aim of the present work was to make an inventory of native plants associated to soilscapes from seasonal tropical forests from the Yucatán Peninsula that are used as forage by Mayan people. The work was carried out in 27 Mayan communities on karst landscapes in the Yucatán Peninsula as a part of the "Ethnoflora Yucatanense" project of the Universidad Autónoma de Yucatán. Samples were taken of forage plants together with corresponding floristic and ethnobotanical information. Data were processed in EXCEL dynamic tables, grouped by plant family, geoforms and soils, life form and animal consumers. Results indicate that Mayan communities use 196 plant species as forage: 139 herbaceous, 17 shrubs, 35 trees and 2 palms. These plants are fed to cows, pigs, horses, lambs, turkeys, chickens, ducks and pigeons. The use of native forage plants may be an agricultural option both for rural communities and for intensive animal production on silvopastoral systems on karstic tropical landscapes from the Yucatán Peninsula.El conocimiento indígena y la experiencia de milenios de años en el manejo de la vegetación natural en ambientes kársticos tropicales son aspectos importantes que deben ser considerados en la producción animal. El objetivo de este trabajo fue hacer un inventario de las plantas forrajeras nativas de los bosques tropicales estacionales de la península de Yucatán que son utilizadas por los mayas, incluyendo los paisajes edáficos en los que se encuentran las plantas, información que servirá de base para la planeación de las actividades agropecuarias. El trabajo se llevó al cabo en 27 comunidades indígenas mayas, como parte del proyecto "Etnoflora Yucatanense" de la Universidad Autónoma de Yucatán. Las muestras de plantas forrajeras se tomaron con información florística y etnobotánica. Los datos se manejaron mediante tablas dinámicas en Excel y fueron agrupados por familia florística, geoforma, forma de vida y por los animales que las consumen. Las comunidades mayas utilizan 196 especies de plantas para alimentar a los animales: 139 herbáceas, 17 arbustos, 35 árboles y dos palmeras. Las plantas forrajeras nativas son utilizadas para alimentar vacas, cerdos, caballos, corderos, pavos, pollos, patos y palomas. Las plantas forrajeras nativas pueden ser una opción de mejoramiento de la agricultura de temporal y también para la producción animal intensiva en sistemas silvopastoriles en los paisajes kársticos tropicales de la península de Yucatán.

Recientes estudios sobre el cacao han subrayado la relevancia del árbol y de su fruto en diferentes ámbitos de la cultura maya y podría afirmarse que, después del maíz, fue la planta más venerada; su valor destaca en la esfera económica, en la social y, por supuesto, también en la religiosa. A pesar de ello se desconocen mitos sobre cómo los hombres llegaron a obtenerlo; por ello, con base en el modelo mítico mesoamericano del maíz, se propone una interpretación sustentada principalmente en el análisis de algunos de los relieves del Grupo de la Serie Inicial ubicado en Chichén Itzá, en la que el simio juega un papel relevante.Recent studies about cacao symbolism have stressed the importance of this plant and its bean in several contexts of ancient Maya culture, sustaining the assumption that it was the most revered plant after corn. Its value stands out in economic and social terms and, of course, in religious contexts. However, we do not know the mythical beliefs related with its procurement for the human beings; in this paper we propose a possible interpretation, based on the maize mythical model and supported by several representations from the Initial Series Group of Chichén Itzá, where monkeys play an important role.

Las recientes excavaciones realizadas en 20 pozos estratigráficos practicados dentro de un área de 9 km² alrededor de los grupos principales del asentamiento prehispánico de Oxpemul, en la región del Petén, han revelado importante información respecto a la ocupación del mismo, y evidencian una secuencia cronológica que va del periodo Preclásico Medio al Clásico Tardío. El estudio de dichos materiales proporcionará elementos que permitirán su comparación con otros procedentes de sitios de las regiones de Río Bec y del Petén.Recent excavations in 20 stratigraphic wells within an area of 9 squared kilometers surrounding the main groups in the Prehispanic site of Oxpemul (Petén) have revealed some important data concerning the chronological sequence of its occupation from the Middle Preclassic to the Late Classic. Materials will allow a comparative study with some materials from archaeological sites in Río Bec and Petén.

Las investigaciones que hemos desarrollado acerca de la historia de las colecciones yucatecas que forman parte del Museo Americano de Historia Natural de Nueva York nos permiten trazar un perfil general de los intereses intelectuales y de algunas de las primeras exploraciones emprendidas en la región. La información asociada a las piezas arqueológicas que actualmente se resguardan en dicho museo nos remite a los trabajos precursores llevados a cabo por reconocidos viajeros como Charnay, Stephens, Le Plongeon o Maler, y también de otros menos conocidos, como los coleccionistas locales. En conjunto, estos protoarqueólogos enfocaron sus esfuerzos a construir el conocimiento de la antigua civilización maya a través de sus evidencias materiales.Our research on the history of Yucatec collections that are now in the American Museum of Natural History in New York allows us to outline a general profile of the intellectual interests and some of the first explorations in the region. The information associated with the archaeological objects that are today held in this museum speak of the early archaeological work carried out by well known explorers such as Charnay, Stephens, Le Plongeon or Maler, and also by lesser-known players such as the local collectors. Together, these proto-archaeologists focused their efforts on constructing knowledge of the ancient Maya civilization through material evidence.

En este trabajo hacemos una revisión, sistematización y análisis de los estudios que se han realizado sobre los rituales de hetzmek en Yucatán, para que sirva como punto de partida a investigaciones etnográficas posteriores sobre las celebraciones actuales. Nos interesa conocer cómo han sido analizados e interpretados dichos rituales. Para ello, nos centramos en los siguientes aspectos: a) las presunciones que se han hecho sobre su origen, b) las problemáticas o temáticas teóricas dentro de las cuales se ha abordado, c) las funciones y los propósitos que los estudiosos le asignan y d) la manera en que realizan sus interpretaciones. Previamente, para que el lector conozca en qué consiste este ritual, presentamos una descripción basada en los rasgos más comunes e ideales. Finalmente, hacemos algunas reflexiones y recomendaciones metodológicas para futuros análisis de este ritual.In this paper we review, systematize and analyze the studies that have been done on rituals of hetzmek in Yucatán, as a starting point for subsequent ethnographic research on this topic. We are interested in examining how these rituals have been analyzed and interpreted. Our focus is on: a) the assumptions that have been made about the ritual's origin, b) the theoretical problems within which it has been studies, c) the functions and purposes scholars have assigned to it, and d) how they have interpreted it. We start by presenting a description based on its ideal form and common characteristics in order for the reader to understand what the ritual consists of. Finally, we discuss some methodological points and make recommendations for future analyses of this ritual.

Recibido 30 de noviembre de 2006 • Aprobado 27 de febrero de 2007 El presente articulo surge de la ponencia que refería al Centro de Aprendizaje Tumul K'in. En este centro, se desarrolla un programa para la juventud rural y, en especial, para la juventud desvalida maya que no ha tenido acceso a una educación secundaria y no ha continuado en la escuela convencional.

Copyright of Revista Ciencias Estratégicas is the property of School of Strategic Studies - ECE and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Liminar is the property of Universidad de Ciencias y Artes de Chiapas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is about Alberto Ruz, the archaeologist who made the remarkable discovery of the tomb of K'inich Janaab' Pakal of Palenque, however it is not about his archaeological discoveries. Instead the article has three themes: the first is Alberto Ruz's political activism against the US puppet governments of Cuba; the second is his contributions to the science of Mexican archaeology; and the third is about his defense of Mexico's archaeological heritage. More specifically, the themes are explored and developed by detailing Ruz's most important ideas that guided his academic work. We outline the theoretical and methodological frameworks he applied and the political struggles in which he participated. We also describe his courageous efforts to protect and to give new life and strength to Maya archaeological heritage. [ABSTRACT FROM AUTHOR]

The paper aims to promote the discussion in the process of the university reform at the University of San Carlos of Guatemala, on the benefits and features of the paradigm of complexity and its relationship to the Maya culture as two bases to contextualizing the university education. For that, the scientific-technical revolutions and the contemporary revolution of knowledge are presented as an international context, where complexity is a substantial part. This context is also characterized by the continuing economic, political, social and global environmental crisis, which contrasts with academic problems and factors impeding institutional development at the University of San Carlos of Guatemala. The positivist paradigm of science is strong, so that, a change of paradigm is suggested: the paradigm of complexity and its relationship to culture, into the process of university reform. The methodology applied for the preparation of this essay was based on the literature review in three ways: the first, it is related to the paradigm of complexity; the second, Guatemalan researchers work addressing the academic crisis of University of San Carlos and, the third, the proposals of the Maya movement for university reform. This is compared with the experience the author has as graduate professor and researcher in the Department of Economic and Social Research at the Western University Center. To close, as a final conclusion of this article, the current institutional crisis at the University of San Carlos is shown, as well as the need to take into account the multicultural context of the Guatemalan nation in the process of university reform and the possibility of success if the people interested in the university reform could articulate its transformation into a regional and national movement, all of that to meet the challenges of contemporary knowledge revolution as expressed in the arising of the paradigm of complexity. [ABSTRACT FROM AUTHOR]

The Maya conceive hunting as an integrated activity within their productive system. In this study, we draw attention to the use of slash-and-burn agriculture to capture wild fauna. The milpa comedero-trampa (the "milpa trough-trap"), as we have named it, is described and delimited as a habitat management practice in which cultivating is only done to enable hunting, and not to obtain cultivated products. The technical components and social organization involved in this variant or subsystem of the milpa are characterized, including its reduced size (1-3 mecates), the absence of burning or its restriction, the secondary role of Zea mays, or their individual nature. In a milpa comedero-trampa agriculture and hunting form a technological link to obtain prey in a specialized space (different from the conventional ix kool or milpa convencional, as it is referred to here). [ABSTRACT FROM AUTHOR]

Recent excavations in 20 stratigraphic wells within an area of 9 squared kilometers surrounding the main groups in the Prehispanic site of Oxpemul (Petén) have revealed some important data concerning the chronological sequence of its occupation from the Middle Preclassic to the Late Classic. Materials will allow a comparative study with some materials from archaeological sites in Rio Bec and Petén. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)