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100.1.#.a: Neuenswander, Helen

524.#.#.a: Neuenswander, Helen (1981). Vestiges of Early Maya Time Concepts in a Contemporary Maya (Cubulco Achi) Community: Implications for Epigraphy. Estudios de Cultura Maya; Vol. 13, 1981. Recuperado de https://repositorio.unam.mx/contenidos/16103

245.1.0.a: Vestiges of Early Maya Time Concepts in a Contemporary Maya (Cubulco Achi) Community: Implications for Epigraphy

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506.1.#.a: La titularidad de los derechos patrimoniales de esta obra pertenece a las instituciones editoras. Su uso se rige por una licencia Creative Commons BY-NC 4.0 Internacional, https://creativecommons.org/licenses/by-nc/4.0/legalcode.es, para un uso diferente consultar al responsable jurídico del repositorio por medio del correo electrónico estudios@unam.mx

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041.#.7.h: spa

520.3.#.a: Bishop Diego de Landa (Tozzer, 1941: 27, 63-4) showed that the knowledge of highly sophisticated methods for conceptualizing and recording the passage of time was the peculiar possession of specialists in the Maya society. Nash (1957: 149) correctly predicted the demise of such specialists in the geographic area occupied by Cubulco, Baja Verapaz, "south of a line which runs through Nebaj, San Cristobal, and Santa Cn1z in Guatemala" and suggested that their demise may be traced to the failure to regularly elect them, incorporating them into the existent political structure. The longtime absence of such elected calendar specialists in Cubulco leads one to expect that these descendants of the ancient Maya have been divested of the means for precisely calculating time. Surprisingly, such is not the case. The Cubulco Achi nonspecialist possesses a well developed system for pinpointing an event in time several years backward or forward without recourse to the numeration, day names and month names of either the Gregorian calendar or the 260-day or 365-day cycles utilized by their ancestors. While the twenty day names of the 260-day divinatory calendar are known to a few native priests (ah "ih "of days/sun"), their use is mainly restricted to divinations.

773.1.#.t: Estudios de Cultura Maya; Vol. 13 (1981)

773.1.#.o: https://revistas-filologicas.unam.mx/estudios-cultura-maya/index.php/ecm/index

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doi: https://doi.org/10.19130/iifl.ecm.1981.13.538

harvesting_date: 2023-08-23 17:00:00.0

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245.1.0.b: Vestiges of Early Maya Time Concepts in a Contemporary Maya (Cubulco Achi) Community: Implications for Epigraphy

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Artículo

Vestiges of Early Maya Time Concepts in a Contemporary Maya (Cubulco Achi) Community: Implications for Epigraphy

Neuenswander, Helen

Instituto de Investigaciones Filológicas, UNAM, publicado en Estudios de Cultura Maya, y cosechado de Revistas UNAM

Licencia de uso

Procedencia del contenido

Entidad o dependencia
Instituto de Investigaciones Filológicas, UNAM
Revista
Repositorio
Contacto
Revistas UNAM. Dirección General de Publicaciones y Fomento Editorial, UNAM en revistas@unam.mx

Cita

Neuenswander, Helen (1981). Vestiges of Early Maya Time Concepts in a Contemporary Maya (Cubulco Achi) Community: Implications for Epigraphy. Estudios de Cultura Maya; Vol. 13, 1981. Recuperado de https://repositorio.unam.mx/contenidos/16103

Descripción del recurso

Autor(es)
Neuenswander, Helen
Tipo
Artículo de Investigación
Área del conocimiento
Artes y Humanidades
Título
Vestiges of Early Maya Time Concepts in a Contemporary Maya (Cubulco Achi) Community: Implications for Epigraphy
Fecha
2013-02-15
Resumen
Bishop Diego de Landa (Tozzer, 1941: 27, 63-4) showed that the knowledge of highly sophisticated methods for conceptualizing and recording the passage of time was the peculiar possession of specialists in the Maya society. Nash (1957: 149) correctly predicted the demise of such specialists in the geographic area occupied by Cubulco, Baja Verapaz, "south of a line which runs through Nebaj, San Cristobal, and Santa Cn1z in Guatemala" and suggested that their demise may be traced to the failure to regularly elect them, incorporating them into the existent political structure. The longtime absence of such elected calendar specialists in Cubulco leads one to expect that these descendants of the ancient Maya have been divested of the means for precisely calculating time. Surprisingly, such is not the case. The Cubulco Achi nonspecialist possesses a well developed system for pinpointing an event in time several years backward or forward without recourse to the numeration, day names and month names of either the Gregorian calendar or the 260-day or 365-day cycles utilized by their ancestors. While the twenty day names of the 260-day divinatory calendar are known to a few native priests (ah "ih "of days/sun"), their use is mainly restricted to divinations.
Idioma
spa
ISSN
ISSN impreso: 0185-2574; ISSN electrónico:2448-5179

Enlaces