Monuments of the Feathered Serpent of Mesoamerica: Early Formative to Postclassic…
By Santiago Andres Garcia
California State University, Fullerton
The feathered serpent of Mesoamerica is a multifaceted narrative periodically discussed and only recently given consideration in the historical development of Mesoamerica. More than just a symbolic figure of mythology, it can be interpreted as a diffusionary model of interdisciplinary beliefs that aided in the rise of early cultures and societies. Furthermore, the feathered serpent represents the early to late convictions shared by both the commoner and elite ranks of Mesoamerica. The monumental archaeology of the feathered serpent documents this sentiment and the transitions between people and places. It is evidence of a phenomenon that occurred in the Early Formative period (1200–900 B.C.) and continued onward through much of the Postclassic period (A.D. 900–1400). Presented in a pictographic manner, Monuments of the Feathered Serpent of Mesoamerica: Early Formative to Postclassic… is an iconographic study of the stelas, facades, and pyramids associated with the feathered serpent of Mesoamerica. Such a visual will allow us to better comprehend the holistic nature of the feathered serpent, as it spread beyond borders, from one region to the next. In hindsight, it pulls from a mentalist perspective and further invites the dialogue required to devise new orientations, and future studies relevant to the topic of the feathered serpent.
* Monument 47 from San Lorenzo. Likely a shaman (since its taming a snake), definitely a person of status suggestive by the cape and knot “bowtie” it’s wearing. The iconography of both Monument 47 and Monument 19 believably set the standard for the inception of feathered serpent imagery. Both monuments depict a human body, a serpent, and most noteworthy holy regalia. Combined they may suggest the advent of a feathered serpent cult or political party affiliated with a feathered serpent. What I find to be worthy of pronouncing is that same monumental assemblage, including the iconography, will continue to be contemporaneous with the development of later Mesoamerican cultures and societies.
* Monument 19 from La Venta.
“Borders, Boundaries and Transitions: Framing the Past, Imagining the Future”
The theme of the April 2008 SWAA conference is intended to inspire and appeal to anthropologists of diverse interests. The idea of borders can be used as a metaphor for any number of anthropological undertakings that focus on the past, the present and even the future. We look forward to papers, posters and films that will creatively engage these metaphors. In the following paragraphs are just a few examples.
The trope of borders and transitions can be used throughout every subfield of anthropology. When we look to our human past, some of our most important questions ask when various evolutionary transitions occurred, as well as how, where, and why. Transitions leading to speciation, boundaries between species, and more recently, similarities and differences in genetic makeup are all “border issues” of paleoanthropology. Some of the classic inquiries of archaeology include the transition to domestication and the rise of cities and states. In academia, we contest the boundaries and borders of our respective paradigms, theoretical frameworks, and epistemologies.
1 comment:
All we need to know:
Fray Diego Duran...
“All the ceremonies and rites, building temples and alters and placing idols in them, fasting, going nude and sleeping…. on the floor, climbing mountains, to preach the law there, kissing the earth, eating it with one's fingers and blowing trumpets and conch shells and flutes on the great feast days-- all these emanated the ways of the holy man, Topilzin Quetzalcoatl”. (Duran, Book of the Gods, page 59)
For a comprehensive study of Quetzalcoatl visit mushroomstone.com
Post a Comment