Monday, August 11, 2008
Thursday, July 31, 2008
Monday, July 28, 2008
Saturday, July 19, 2008
Sunday, July 13, 2008
Clips from the field...
Of the past week, I thought these were the two most interesting video clips. My Gulf Coast page is without blogger functions so I'll just post clips here.
Rain for the most part does not deter us from excavating; however, test pozos are drained daily. In flood zones teams use water pumps do the work, here buckets get it done. Water does little damage to the pits stratigraphic layers (it quickly absorbs and evaporates); though over many years it does break down organic cultural material (wood, textiles, bones, etc.).
When your motor dies, improvise… Grab a shovel (I grabbed my camera). Most of the sites in the Arroyo Pesquero are accessible only by boat, so boat rides have been a routine.
Sunday, July 6, 2008
Palenque National Park, Chiapas - Mex
Given July 4 off, we (Greg, Chris, and I) decided to head out to Palenque for a couple of days. Now I have been to many archaeological sites in Mexico but I have to recognize that Palenque is the best site I have visited. The site is beautifully maintained, not overly reconstructed, and easily accessible. I took up the services of Julio a native Chole of the Palenque area. Such guides are extra special if you are looking to become acquainted with the native customs, the surrounding forest, and ruins. Bonampak is not far from Palenque either, nor is Aguateca – So I am definitely coming back…
The Temple of Inscriptions, or more correctly La Tumba de Pakal (King Pakal's Tomb).
A small video clip of one of the many aqueducts found in Palenque and the Palacio (The Palace).
Somewhere we pick up the name "The Boys", no respect I tell you...
El Templo Olvidado, or The Forgotten Temple (Above). In 2004, Edwin L. Barnhart submitted a report to FAMSI on the results of a 1999 mapping project that included the Olvidado Group. More...
I have a love for the quetzal bird so I bought this leather "chap" engraved with the quetzal and its colors. In the Maya world the quetzal feathers adorned the headdresses of only the most elite, a custom that was carried out by many other Mesoamerican cultures, including the Aztec.
Sunday, June 1, 2008
Tlatelolco
Tlatelolco was the Aztec’s primary market system (a city in its own right). Spanish chronicles tell of a market with over 20,000 people trading, the largest they had ever seen. It was independent of Aztec rule until the formation of the triple alliance (Tenochtitlan, Texcoco, and Tlacopan) in 1428. During the conquest, it was the last Aztec stronghold defended by Cuauhtémoc.
In 1968, on the Tlatelolco Plaza Mexican military fired on 15,000 student protestors who demanded the release of political prisoners, the dismissal of corrupt government, and abolition of penal codes restricting student organizations. The number killed was in the hundreds and many students are still missing.
In 1968, on the Tlatelolco Plaza Mexican military fired on 15,000 student protestors who demanded the release of political prisoners, the dismissal of corrupt government, and abolition of penal codes restricting student organizations. The number killed was in the hundreds and many students are still missing.
"To be a student and not be revolutionary is a contradiction"- Salvador Allende 1973
Friday, May 30, 2008
El Zocalo y El Zopilote
I keep coming back to the Zocalo. The part of Mexico City that remains ancient in tradition among conquest slabs and modern urbanism. I mean you truly have to be here to understand the fusion of three periods (Mesoamerica, New Spain, and Mexico). I will spend a few days here, gather my thoughts and than head for the Gulf Coast. I am still not sure about running this blog congruently with the Gulf Coast one. For now ill keep this one on-going (since I have ignored it all semester).
I asked Huesos (a Zocalo danzante [dancer]) about his plumas (feathers). The black ones are from a black gallo (a roster) he say's, and the brown ones are from the North American zopilote, the turkey vulture. I recorded this clip of him explaining the plumas – click play!
“Para empesar, estas, son de… de un zopilote. Zopilote de... que se encuentra en… Vallarta me parece se llama zopilote, zopilote aura. Entonces estas plumas para mi son muy especiales, porque, osea según la teoría que tenia es que el zopilote es el… el ave de las mil almas, porque pues el zopilote es el, el que se come a los animales no, osea cuando estan muertos el llega y acaba con ellos no, termina con su muerte. El es el que se come los huesos, las miseras, todo. Entonces, se dice que pues al comerce los órganos de los animales – el zopilote obtiene sus, sus spiritus no, su alma. Entonces para mi estas almas son chidas porque eran de un zopilote lla que murió de viejo, y pues no vivió en ontiveros estaba libre – bosques, entonces, symboliza algo muy chido porque pos lla… la ideologia de las almas, pues lla, lla tiene demaciadads almas en su interior”.
Check back for translation...
Hueso's is a bone collector (he collects bones). He gave me a fox mandible (a jawbone) to carry with me while in Mexico (Julia would love this).
Tuesday, February 26, 2008
Please comment and critique…
Greeting’s everyone, here is my final poster abstract on the feathered serpent. Approved submissions will present their visuals during the 79th Annual Meeting of the SWAA. Although the deadline for revisions has passed I am still seeking feedback to prepare for the dialogue portion.
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.
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.
Monday, February 18, 2008
Where are you Quetzalcoatl...
People often ask me why I named this site Where are you Quetzalcoatl… Well, for a long time I went penniless learning everything possible about Quetzalcoatl. I won’t get into details but it was one of those journeys that when you return from, everyone is mad at you, even though your intentions were good. Then to make things worst you begin to question yourself, has that ever happened to you? Anyhow, in appreciation for the time spent (and being spent) I named this site Where are you Quetzalcoatl…
Quetzalcoatl was one of Mesoamerica’s principle deities, or gods, also referred to as the feathered serpent. An acceptable label since Quetzalcoatl was often portrayed alongside a serpent or in serpent regalia. In the ancient city of Tula, Quetzalcoatl took the form of man (a priestly one), known to scholars as Topiltzin Quetzalcoatl (likely he just adopted the name). Nonetheless the subject of Quetzalcoatl is a fascinating one because its presence is seen in almost every Mesoamerican culture, from Olmec to Aztec.
A matter to consider is the abundant pieces relevant to Quetzalcoatl, currently existing in museums throughout Mexico, without proper classification. Take for example the stone monolith of Topiltzin Quetzalcoatl (fig. 1) from the National Museum of Anthropology, Mexico City, Mexico, and the stone slab of Topiltzin Quetzalcoatl (fig. 2) from the Sala Historico De Quetzalcoatl in Tula, Hidalgo, Mexico. A close examination reveals both too be laden with similar iconography; at best, they are relevant with one predating the other. In study, the two would be worthy of interpretation, yet a meager museum record fails to support any argument(s). I know what you are thinking… Museum exhibits can be notoriously inaccurate, yet what are we to do, after all other sources have been considered? This could be an issue for the scholar looking to support his research or the enthusiast looking for a proper interpretation.
Fig. 1 Stone monolith of Topiltzin Quetzalcoatl from the National Museum of Anthropology, Mexico City, Mexico. Museum classification is vague. Picture by Santiago Andres Garcia
Fig. 2 Stone slab of Topiltzin Quetzalcoatl. This piece is from the Sala Historico De Quetzalcoatl in Tula, Hidalgo, Mexico. The piece was likely unearthed in the same area of Tula. Museum records and classification are also vague. Picture by Santiago Andres Garcia
Please note that this is not a battering of museums, museum curators, or their displays. As it turns out the National Museum of Anthropology in Mexico City is one of the world’s best. It provides a portal to early American ancestry and such environments should always be held in high regard. My only intention is to shed some light on the current issues puzzling us, in hopes of some clarification.
Quetzalcoatl was one of Mesoamerica’s principle deities, or gods, also referred to as the feathered serpent. An acceptable label since Quetzalcoatl was often portrayed alongside a serpent or in serpent regalia. In the ancient city of Tula, Quetzalcoatl took the form of man (a priestly one), known to scholars as Topiltzin Quetzalcoatl (likely he just adopted the name). Nonetheless the subject of Quetzalcoatl is a fascinating one because its presence is seen in almost every Mesoamerican culture, from Olmec to Aztec.
A matter to consider is the abundant pieces relevant to Quetzalcoatl, currently existing in museums throughout Mexico, without proper classification. Take for example the stone monolith of Topiltzin Quetzalcoatl (fig. 1) from the National Museum of Anthropology, Mexico City, Mexico, and the stone slab of Topiltzin Quetzalcoatl (fig. 2) from the Sala Historico De Quetzalcoatl in Tula, Hidalgo, Mexico. A close examination reveals both too be laden with similar iconography; at best, they are relevant with one predating the other. In study, the two would be worthy of interpretation, yet a meager museum record fails to support any argument(s). I know what you are thinking… Museum exhibits can be notoriously inaccurate, yet what are we to do, after all other sources have been considered? This could be an issue for the scholar looking to support his research or the enthusiast looking for a proper interpretation.
Fig. 1 Stone monolith of Topiltzin Quetzalcoatl from the National Museum of Anthropology, Mexico City, Mexico. Museum classification is vague. Picture by Santiago Andres Garcia
Fig. 2 Stone slab of Topiltzin Quetzalcoatl. This piece is from the Sala Historico De Quetzalcoatl in Tula, Hidalgo, Mexico. The piece was likely unearthed in the same area of Tula. Museum records and classification are also vague. Picture by Santiago Andres Garcia
Please note that this is not a battering of museums, museum curators, or their displays. As it turns out the National Museum of Anthropology in Mexico City is one of the world’s best. It provides a portal to early American ancestry and such environments should always be held in high regard. My only intention is to shed some light on the current issues puzzling us, in hopes of some clarification.
Friday, February 1, 2008
Mesoamerica 101, Part II of II
Mesoamerica is scientifically (it can be proven) one of only six, cradles of civilization known on earth. A cradle of civilization is any cultural area that developed freely without influence. Traits specific to the six cradles of civilization are language, art, and technology. Specific to Mesoamerica is the advent of maize, corn domesticated from a family of tall grasses known only to Middle America. The use of corn spurred the development of sophisticated societies such as the Olmec and the Maya. All of which had agricultural firsts, advance knowledge, and writing systems. Corn was later adopted by much of North America, and in all parts of the world for its vital consumption. The advent of corn is just a drop in the bucket of worldly contributions credited to Mesoamerica.
In the New World, Mesoamerica is truly the bread and butter of anthropological scholarship. As it did in the past, it continues to provide us with an authentic substance of study that never ceases to disappoint. As it remains important to the discipline of anthropology, it should also remain essential to our common understanding of the American continent (and for many other reasons…). One of my biggest motives in publishing this blog and this website is to bring the studies to a level that we can all enjoy. As I have mentioned before, I will keep my interpretations broad, but correct, for the sake of inviting dialogue.
Left - Teosintle grass from which corn was domesticated. Right - A mano and metate used to grind corn, still commonly used in North and South America.
Image digitized from Arqueologia Mexicana, December 2001, page 54.
In the New World, Mesoamerica is truly the bread and butter of anthropological scholarship. As it did in the past, it continues to provide us with an authentic substance of study that never ceases to disappoint. As it remains important to the discipline of anthropology, it should also remain essential to our common understanding of the American continent (and for many other reasons…). One of my biggest motives in publishing this blog and this website is to bring the studies to a level that we can all enjoy. As I have mentioned before, I will keep my interpretations broad, but correct, for the sake of inviting dialogue.
Left - Teosintle grass from which corn was domesticated. Right - A mano and metate used to grind corn, still commonly used in North and South America.
Image digitized from Arqueologia Mexicana, December 2001, page 54.
Tuesday, January 29, 2008
Mesoamerica 101, Part I of II
The Mesoamerican region is an area occupying much of Middle America, from the northern Panamanian area to the Valley of Mexico and its eastern and western regions. More then just a region, Mesoamerica is uniquely identified by a number of cultural traits, much of them only known to this part of the world. Some of these traits include the domestication and consumption of maize, beans, and squash. What scholars of Mesoamerica refer to as the three staple crops. Other unique aspects of the Mesoamerican Culture include the advent of a 365 day calendar, a 260 day ritual calendar, the admiration of green and blue minerals, ball courts, and human sacrifice. The area of Mesoamerica began to flourish after many advances in Late Archaic Period (c.3500-2000BC) and the beginning of the Formative Period (c.2000-1200BC). The term further refers to the time period and cultural sophistication prior to the arrival of Europeans in the late 1400’s.
Mesoamerica
Image source - wikipedia.org
Mesoamerica
Image source - wikipedia.org
Friday, January 25, 2008
Mesoamerican Chacmool...
This character has done a good job of keeping me up at night. Its origin is disputed and there is strong support and some evidence that its roots are Maya as opposes to Toltec. It is significant “the Chacmool Statue” because it is only found in the Post Classic period and in a limited number of sites (mainly Tula & Chichén Itzá). So you see why there is a problem…? Like all Anthropologist - I’m a bit biased, I admit it! If you know more about these statues I would like to hear about it. For a tour of Tula, click on the Tula link.
Toltec Chacmool - Jorge Acosta Musuem, December, 2006
Picture By: Santiago Andres Garcia
Toltec Chacmool - Jorge Acosta Musuem, December, 2006
Picture By: Santiago Andres Garcia
Thursday, January 24, 2008
The Aztec Sun Stone...
My good friend asked me the other day when and where the Aztec Sun Stone was found. So for this blog entry I decided to post a picture of the sun stone and some brief information. Please feel free to add to this. Due to time constraints I will keep the blogs as short and concise as possible.
The stone was unearthed in 1790 beneath what is now the Zocalo (plaza) in present day Mexico City. Some people refer to it as a calendar because it bares the glyphs of 20 days. Others call it the sun stone because its central figure is said to be that of Tonatiuh, the sun god. Scholars say the center figure is Tlaltecuhtli the earth monster. I agree with all of these interpretations and consider it to be a monument of how the Aztec portrayed their circumstances and coming of age. It’s a beautiful piece and luckily for us it’s well preserved and fore the most part - complete. The stone is 12’ in diameter and 4’ in thickness, it weights almost 25 tons.
The Aztec Sun Stone - NMofA, September, 2006
Picture By: Santiago Andres Garcia
The stone was unearthed in 1790 beneath what is now the Zocalo (plaza) in present day Mexico City. Some people refer to it as a calendar because it bares the glyphs of 20 days. Others call it the sun stone because its central figure is said to be that of Tonatiuh, the sun god. Scholars say the center figure is Tlaltecuhtli the earth monster. I agree with all of these interpretations and consider it to be a monument of how the Aztec portrayed their circumstances and coming of age. It’s a beautiful piece and luckily for us it’s well preserved and fore the most part - complete. The stone is 12’ in diameter and 4’ in thickness, it weights almost 25 tons.
The Aztec Sun Stone - NMofA, September, 2006
Picture By: Santiago Andres Garcia
Wednesday, January 23, 2008
Blog is here to stay...
Okay so after continuously publishing and un-publishing my blog (say for the past three years) I have decided to finally keep one up – indefinitely! For everyone who has been asking about my writing? I can’t promise to post everything but ill try to post what is most encouraging and relevant to my studies (Anthropology). Unlike my previous blogs I will keep this one free of political shpeals and like I said, relevant to the positive things going on in my life - family and graduate school.
Teotihuacán – City of the Gods, July 2007
Picture By: Julia Garcia
Teotihuacán – City of the Gods, July 2007
Picture By: Julia Garcia
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