墨西哥恰帕斯州门萨巴克后古典主义晚期玛雅遗址的小型乡村旅行之旅:陆上贸易、跨文化互动和乡村社会凝聚力

IF 1.6 2区 历史学 0 ARCHAEOLOGY
J. Palka
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引用次数: 0

摘要

在墨西哥恰帕斯州Mensabak附近的定居点和神殿的调查和挖掘中,发现了玛雅人和阿兹特克人在陆上贸易和旅行路线上的一个小农村中转站。这一系列的后古典晚期到西班牙征服时代(公元1350-1650年)的玛雅遗址,在功能上与旧大陆和安第斯山脉的乡村商队中转站相似,比如商队驿站和驿站,旅行者和商人在这里通过仪式和长途陆路旅行信息获得物资、贸易伙伴、安全、团结。这些地点类似于贸易港口和朝圣中心,但它们规模较小,位于农村,通常不受地方政府管理,并且与较少的外来贸易项目进行了规模较小的经济交换。中途停留的地方通常包括风景和岩石艺术圣地,供外国游客和当地居民举行集体仪式。虽然调查人员已经研究了陆路路线、商队和贸易中心在人类学上的重要性,但对农村中转站的关注却很少。本文讨论了考古签名,并概述了将人们团结在路上的小型农村中转站的比较社会,经济和仪式含义。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
A Small Rural Travel Stopover at the Late Postclassic Maya Site of Mensabak, Chiapas, Mexico: Overland Trade, Cross-Cultural Interaction and Social Cohesion in the Countryside
A small rural stopover along overland Maya and Aztec trade and travel routes was identified in surveys and excavations at adjacent settlements and shrines at Mensabak, Chiapas, Mexico. This collection of Late Postclassic to Spanish conquest-era (c.ad 1350–1650) Maya sites are similar in function to rural Old World and Andean caravan stopovers, such as caravanserai and way stations, where travellers and traders obtained supplies, trading partners, safety, solidarity through ritual and travel information along long-distance land routes. These sites are similar to trading ports and pilgrimage centres, but they are smaller, located in the countryside, not often managed by regional states, and have scaled-down economic exchange with fewer exotic trade items. Stopovers often include landscape and rock-art shrines for collective ritual among foreign travellers and local populations. While investigators have researched the anthropological importance of overland routes, caravans and trade centres, less attention has been given to stopover sites in the countryside. This article discusses the archaeological signatures and outlines the comparative social, economic and ritual implications of small rural stopover sites that united people on the road.
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来源期刊
CiteScore
3.30
自引率
8.30%
发文量
38
期刊介绍: The Cambridge Archaeological Journal is the leading journal for cognitive and symbolic archaeology. It provides a forum for innovative, descriptive and theoretical archaeological research, paying particular attention to the role and development of human intellectual abilities and symbolic beliefs and practices. Specific topics covered in recent issues include: the use of cultural neurophenomenology for the understanding of Maya religious belief, agency and the individual, new approaches to rock art and shamanism, the significance of prehistoric monuments, ritual behaviour on Pacific Islands, and body metamorphosis in prehistoric boulder artworks. In addition to major articles and shorter notes, the Cambridge Archaeological Journal includes review features on significant recent books.
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