By Olivia C. Navarro-Farr, Michelle Rich
El Perú-Waka’ is an historical Maya urban positioned in present-day northwestern Petén, Guatemala. Rediscovered via petroleum exploration staff within the mid-1960s, it's the greatest recognized archaeological website within the Laguna del Tigre nationwide Park in Guatemala’s Maya Biosphere Reserve. The El Perú-Waka’ nearby Archaeological undertaking initiated medical investigations in 2003, and during excavation and survey, researchers demonstrated that Waka’ was once a key political and fiscal heart good built-in into Classic-period lowland Maya civilization, and reconstructed many features of Maya lifestyles and formality job during this historical group. The study designated during this quantity presents a wealth of recent, important, and scientifically excavated facts, which individuals procedure with clean theoretical insights. within the approach, they lay out sound options for knowing the ritual manipulation of monuments, landscapes, structures, items, and stories, in addition to comparable themes encompassing the functionality and negotiation of energy during the city’s huge sociopolitical history.
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Additional resources for Archaeology at El Perú-Waka’: Ancient Maya Performances of Ritual, Memory, and Power
Specifically, the separation of core and peripheral space situates nonelite people as active ritual agents only in the contexts to which they pertain—that is, their own domestic space, while elite ritual agents are expected to enact their performance in the site center in both public and private spaces. The question becomes more nuanced as we endeavor to determine the nature of sociopolitical events unfolding throughout the Late-to-Terminal Classic periods and the possible ritual manifestations at Waka’.
A Palimpsest Effect 37 indicate M13-1 likely held great ceremonial and politico-religious significance for generations of Waka’s inhabitants. For the ancient Maya, shrine structures like M13-1 were considered to be central features of their built landscape and, as such, were often repositories of sacred memory and intangible Ch’ulel, or energy. This word is translated by some scholars as “soul force” (Freidel and Schele 1989; Freidel et al. 1993; Schele and Mathews 1998), while others argue a more precise translation is “vital force or power that inhabits the blood and energizes people and a variety of objects of ritual and everyday life” (Houston and Stuart 1996:292 after Vogt 1969).
Piehl 2005). We suggest that greater attention to the lived history of Late-to-Terminal Classic Maya society in dimensions other than its precipitous and calamitous decline will permit thinking beyond reverence versus desecration in ritual terminations, while shifting focus toward consideration of how people at large centers may have been attempting to cope with change and crisis. We argue a principal way elite and nonelite Maya coped with this change was through the continued ritual manipulation of sacred material objects.
Archaeology at El Perú-Waka’: Ancient Maya Performances of Ritual, Memory, and Power by Olivia C. Navarro-Farr, Michelle Rich