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| Time Period: Chavin de Huantar |
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| Pohl 1999 "The Lintel Paintings of Mitla and the function of Mitla Palaces" |
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| Mitla is a centralized ceremonial center; shown by evidence of residential palces, lintel paintings depict creation stories and religious ceremonies, have stepped frets around palaces to reflect spirit forces in agricultural and fertility, palaces were built w/closed wall to turn away spectators (barrier for privacy of the ceremonies) |
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| Lekson 1992, "The Architecture of the Ancient Southwest" |
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| Research shows growth of the society of Pueblo Bonito from the evidence presented through architecture; underneath complex of pueblos lied little pit houses, architecture based on the landscape around them-landscape dictates them rather than them dictating the landscape, planned out location of building based on the cosmos-reflects a grand order that they follow |
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| Pohl 2004 "Screenfold Manuscripts of Highland Mexico and Their Possible Influence on Codex Madrid: A Summary" |
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| formation of Codex Madrid incorporating the Mixteca-Puebla and "international" style; Codex Madrid was most likely created by Eastern Yucatec Maya, according to certain scholars the Codex features calendrical systems for historical accounts, the codex clearly demonstrates Mixteca-Puebla influences, because of the diff. of the historical v. ritual content, the codices have been placed into two seperate groups: Mixtec and Borgia |
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| Burger 1992 "The Sacred Center of Chavin de Huantar" |
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| Chavin de Huantar is a Sacred Center and long-distance trade; Tinkuy-idea of friendly resolution of conflicts between two groups, Chavin served as a place where different local and social units came together in peace, symbol system used to decorate pottery, religious paraphernalia, jewelry, and other items among groups that previously had shared few if any cultural features, site itself is responsible for the matrix of civilization from which the Inca and all other pre-hispanic Andean civilization grew, Tello Obelisk and Lanzon and Snuff |
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| Conrad 1982 "The Burial Platforms of Chan Chan: Some Social and Political Implications" |
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| Variations in burial platforms indicate complex social and political organization; Chimu were the elite-scarce large burial platforms, divine kingship, split inheritance-made it necessary for each ruler to build his own palace and burial platform |
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| Pohl 2001 "Strategies For Cultural And Commercial Exchange Between Mexico and the American Southwest" |
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| Mutualism-hunters and farmers could produce at a marginal level and still increase their standard of living by specializing and formalizing systems of exchange; the Chichimecs were extremely skilled foragers-also good at tanning hides, scarlett macaw is the oracle of G-ds and ancestores |
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