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Freidel, David, Schele, Linda, Parker, Joy. Maya Cosmos: Three Thousand Years on the Shaman’s Path
1995 1995, William Morrow
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández Villarreal
Publisher’s Note:

The ancient Maya, through their shamans, kings, warriors, and scribes, created a legacy of power and enduring beauty. The landmark publication of A Forest of Kings presented the first accessible, dramatic history of this great civilization, written by experts in the translation of glyphs. Now, in Maya Cosmos, Freidel, Schele, and Parker examine Maya mythology and religion, unraveling the question of how these extraordinary people, five million strong, have managed to preserve their most sacred beliefs into modern times. In Maya Cosmos, the authors draw upon translations of sacred texts and histories spanning thousands of years to tell us a story of the Maya, not in our words but in theirs.

Comment (from this Blueprint): The book contextualises the Mayan Popol Vuh. Chapter 2 contextualizes the creation of human beings in the wider context of the Quiché creation myth. Chapter 4 introduces the Mayan notions of k’ul (ch’ul), essence or vital force, used to denote a sacred aspect of human that is not identical with their bodies but is inserted into them; chanul (also kanul) which is a supernatural guardian that accompanies a person and shares with them their vital force; and the ‘white flower’ and the idea that the soul is created and abandons the body in the moment of death.

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Gillespie, Susan D. The Extended Person in Maya Ontology
2021 2021, Estudios Latinoamericanos, 41: 105 – 127
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández Villarreal
Abstract:

For the Maya reality is a unified whole within which every entity shares in the same fundamental animating principle. This is a relational ontology whereby no phenomenon is self-contained but emerges from relations with others, including humans and non-humans, in various fi elds of action. Th is ontology correlates with a more encompassing “process metaphysic” in which reality is in constant flux, continually “becoming.” The process metaphysic envisioned by philosopher Alfred North Whitehead provides a technical language for analyzing the composition and extension of Maya persons, using the model of personhood developed by anthropologist Marcel Mauss. In life individual Maya persons assembled divergent components endowed by their maternal and paternal ancestors, which were subsequently disassembled upon their deaths. They also assembled non-corporeal components–souls and names–that linked them to existences beyond the physical boundaries and timelines of their bodies. Aspects of personhood were also shared by objects worn or manipulated by humans. Persons were thus extended in space and in time, outliving individual human beings. Maya belief and practice reveals the fundamental process known as k’ex, “replacement” or “substitution,” accounts for much of the flux and duration of the universe as a Maya-specific mode of “becoming.”

Comment: available in this Blueprint

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León-Portilla, Miguel. Aztec Thought and Culture: A Study of the Ancient Nahuatl Mind
1963 1963, University of Oklahoma Press
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández Villarreal

Publisher's note: For at least two millennia before the advent of the Spaniards in 1519, there was a flourishing civilization in central Mexico. During that long span of time a cultural evolution took place which saw a high development of the arts and literature, the formulation of complex religious doctrines, systems of education, and diverse political and social organization. The rich documentation concerning these people, commonly called Aztecs, includes, in addition to a few codices written before the Conquest, thousands of folios in the Nahuatl or Aztec language written by natives after the Conquest. Adapting the Latin alphabet, which they had been taught by the missionary friars, to their native tongue, they recorded poems, chronicles, and traditions.

The fundamental concepts of ancient Mexico presented and examined in this book have been taken from more than ninety original Aztec documents. They concern the origin of the universe and of life, conjectures on the mystery of God, the possibility of comprehending things beyond the realm of experience, life after death, and the meaning of education, history, and art. The philosophy of the Nahuatl wise men, which probably stemmed from the ancient doctrines and traditions of the Teotihuacans and Toltecs, quite often reveals profound intuition and in some instances is remarkably “modern.”

This English edition is not a direct translation of the original Spanish, but an adaptation and rewriting of the text for the English-speaking reader.

Comment (from this Blueprint): This chapter introduces key concepts in the Nahua conception of human beings. Firstly, it introduces the idea that human beings are created out of necessity by the gods, and the idea that they find themselves in a precarious situation. It also introduces the concepts of heart (yóllotl) and face (ix-tli) as the key concepts to understand human being’s dynamic nature. While the face can be understood as that which makes each person an individual and that which needs to be developed (we can assimilate it to a notion of the self), the heart is taken to be the dynamic center of human being’s psychological life. The chapter also focuses on the destiny of human beings on earth and in the afterlife, as well as to the notion of free will that is at play.

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Meskell, Lynn M., Joyce, Resemary A.. Embodied Lives: Figuring Ancient Maya and Egyptian Experience
2003 2003, Routledge
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández Villarreal

Publisher’s note: Examining a wide range of archaeological data, and using it to explore issues such as the sexual body, mind/body dualism, body modification, and magical practices, Lynn Meskell and Rosemary Joyce offer a new approach to the Ancient Egyptian and Mayan understanding of embodiment. Drawing on insights from feminist theory, art history, phenomenology, anthropology and psychoanalysis, the book takes bodily materiality as a crucial starting point to the understanding and formation of self in any society, and sheds new light on Ancient Egyptian and Maya cultures.

The book shows how a comparative project can open up new lines of inquiry by raising questions about accepted assumptions as the authors draw attention to the long-term histories and specificities of embodiment, and make the case for the importance of ancient materials for contemporary theorization of the body. For students new to the subject, and scholars already familiar with it, this will offer fresh and exciting insights into these ancient cultures.

Comment (from this Blueprint): pp. 23-29 offer a useful discussion of the materiality of the Mayan conception of human beings.

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