By Antonia E. Foias
"An amazing assessment of modern scholarship coupled with the result of a long term study venture on the web site and quarter of Motul de San José. It contributes considerably to the anthropological literature on politics and power." --Daniela Triadan, coeditor of Burned Palaces and Elite apartments of Aguateca
"A lengthy late and especially welcome piece of scholarly paintings. It synthesizes, digests, and makes to be had the result of the large growth in political stories within the Maya region that has happened within the final 20 years as a result of swift glyph decipherment, elevated archaeological info, and extra refined theoretical modeling." --Eleanor M. King, Howard University
The examine of politics, a dominating strength all through background, provides nice perception into the lives of historical humans. as a result of richness and complexity of Maya society, archaeologists and anthropologists have spent many years trying to reconstruct its political systems.
In Ancient Maya Political Dynamics, Antonia Foias argues that there's no unmarried Maya political heritage yet a number of histories, no unmarried Maya country yet a number of polities that must be understood on the point of the lived, person event. She explores the ways that the dynamics of political energy formed the lives and panorama of the Maya and the way this knowledge can be utilized to examine different advanced societies.
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Additional resources for Ancient Maya Political Dynamics
2004). 11. One clue that Chichen Itza was competing with these centers is that its pottery (called Sotuta) is restricted to its environs and areas it controlled (such as Isla Cerritos off the north coast of Yucatan), while the rest of the Yucatecan sites produced slightly different pottery types, called the Cehpech ceramic sphere (Lincoln 1986; Robles and Andrews 1986; Ringle et al. 2004). 12. Newly discovered murals and sculptures show scenes and individuals that are highly similar to three of the four surviving Maya codices that were painted in Yucatan at different moments during the Postclassic and that survived the Conquest: the Dresden Codex, the Paris Codex, and the Madrid Codex (Milbrath and Peraza Lope 2003, 40).
In contrast, Eric Wolf (1964) defines the political as “the struggle of social groups and their dynamic accommodation to one another, and, implicitly, of the emergence, distribution, and containment of power in a system” (61). He argues that if we are to understand politics, primacy must be given to “the forces generating the [political] processes” rather than to the political structure because structure “becomes a temporary accommodation to these forces, which extend their pressures from within or from without the system” (65).
No leader can continue to lead without followers. Supporters provide material and ideational resources to the leader. Thus, the relationship between leaders and their followers is critical in understanding political power. This relationship is founded on 32 · Ancient Maya Political Dynamics reciprocity, which by definition requires the exchange of material resources or services (Kurtz 2001, 32–33; Roscoe 1993; Feinman 2001; Schortman and Urban 2004; Foias 2007; Pauketat 2000; Marcus and Flannery 1996).