恰帕斯州门萨巴克湖后古典时期玛雅人建筑中的岩石艺术和仪式

Josuhé Lozada, Silvina Vigliani, Guillermo Acosta, P. Pérez
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引用次数: 0

摘要

玛雅人的人的概念已经被研究,特别是在古典时期和后接触时期。然而,我们对后古典时期的玛雅人知之甚少。在本文中,我们最初的假设是,在恰帕斯州Mensabak湖的一些悬崖上发现的后古典主义岩石艺术,传达了有关玛雅人的概念和结构的元素。在这个意义上,我们基于人的人类学来分析岩画和与悬崖相关的物质文化。对于古典玛雅人来说,人的界限是相对可渗透的,这可以在古典艺术的各种场景中观察到,因为其中所描绘的个人身体散发出各种本质。从这个意义上说,渗透性是指人体被其性质影响人体内部成分的物质所饱和。在这里,我们讨论从后古典时期的岩石场景的解释,在那里我们观察玛雅人的建设仪式。此外,我们在一个特殊的悬崖脚下进行了水下考古调查和考古发掘,收集到的材料表明,那里存在着一种重复的仪式,在那里,人们准备食物,燃烧copal,与神灵交换物质。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Rock art and rituality in the construction of the Maya person of the Postclassic period at Mensabak Lake, Chiapas
The notion of person among the Maya has been studied particularly for the Classic and post-contact periods. However, we know little about the Maya person in the Postclassic period. In this paper, our initial assumption is that the Postclassic rock art found in some of the cliffs of Mensabak Lake, Chiapas, conveys elements regarding the notion and construction of the Maya person. In this sense, we analyze the rock paintings and the material culture associated with the cliffs based on the anthropology of the person. For the Classic Maya, the limits of the person were relatively permeable, something that can be observed in various scenes of Classic art, given the presence of various essences emanating from the bodies of the individuals depicted therein. Permeability, in that sense, is expressed when the person is saturated by substances whose qualities influence the internal composition of the person. Here we discuss an interpretation of a rock scene from the Postclassic period, where we observe a ritual of construction of the Maya person. In addition, we conducted underwater archaeological surveys and archaeological excavations at the foot of a particular cliff, whose collected materials suggest the presence of a repeated ritual practice, where food was prepared, copal was burned and substances were exchanged with the deities.
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