When I was a child, my favorite book was Wonderful Journey by Selma Lagerlof in Hungarian translation. The story is about a boy who is turned into a Tom Thumb for bad behavior. He joins a flock of wild geese and travels with them on the back of a goose on a series of adventures through towns and forests, even under the sea to an “Atlantis.” He speaks the language of the animals and learns good behavior. As a reward, after a year, he is transformed back into a regular boy and goes home. He looks up wonderingly at the flock of geese going on another adventure but can no longer understand the language of animals. He is sad. At this point, I always cried. (I did not know that the story, written in 1907, took place in Sweden and was a geography lesson of Sweden, specifically. It is available now in English as the Wonderful Adventures of Nils. Selma Lagerlof received the Nobel Prize.)

Traditionally, cups have been the primary artifact through which beverage consumption has been inferred or defined, regardless of the numerous other artifacts that may be involved in beverage production, preparation, and service. Conversely, not all cup-shaped artifacts were intended to be used as drinking vessels, nor were all of them necessarily intended to contain a liquid. For the Maya Classic period (a.d. 250–900) decorated cylinder vessels in particular, this paper shows that the residues of their former contents do not agree with epigraphers’ interpretations of what have been taken as self-referential statements about their contents and uses. This disparity between expectations and data indicates that we have misunderstood both the vessels and the text, and perhaps that we have failed to recognize one or more classes of vessels. The research presented here suggests that we need to rethink the generally accepted interpretation that all cylinders were drinking vessels and that those that are currently referred to as “chocolate” vessels were never used for the consumption of liquid cacao beverage. These results provide a new context for interpreting the use, function, and purpose of these vessels. Methods drawn from both the natural and social sciences are used to relate archaeological materials, residues of their ancient contents, their hieroglyphic texts, ceramic imagery(/iconography), and past behavior. This diversity of methods accentuates that combining data from all these sources constrains the interpretations of each, and shows that our initial expectations about vessels with hieroglyphic tags have been overly specific. Determining the functions and uses of these vessels is not as simple as we have been supposing, but distinctions that prove to be relevant give us access to more complex systems of cultural practice.

Research on Classic Maya personhood confirms that personhood was extended to non-human entities; however, questions about its operation and impact remain. What is the nature of the linkage between human beings and object persons, and how does personhood pass between them? What is the impact on an object of becoming personed? I approach these questions through depictions in Classic Maya iconography of faces shown on non-human objects, indicating potential to act in person-like ways. Close examination of “faced” objects reveals that Classic Maya personhood represents a substance that does not require humans as a source, and acts, instead, as an untethered resource accessed by entities able to act in social, relational ways. Furthermore, object personhood represents a state of identity in which essences of persons and objects co-exist, opening possibilities for complicating categories of being in the ancient Maya world.

Social groups in Honduras played a key role in regional developments between a.d. 800 and 1100, acting as the pivot in long-distance networks extending west as far as Tula, north to Chichen Itza, and south to Costa Rica. Understanding the role of Honduran settlements at this time has been obstructed by the lack of well-dated contexts from this period and the associated uncertainty about the development of the key Honduran ceramic type, Las Vegas Polychrome. This paper offers a definition of the distinctive features that characterize Las Vegas Polychrome, reviewing evidence supporting earlier dates than traditionally suggested for this type, as early as the emergence of any white-slipped polychrome in Nicaragua and Costa Rica. It summarizes evidence for a suite of luxuries consumed in conjunction with Las Vegas Polychrome, and points to the products most likely produced in Honduras for exchange with partners who provided these. Finally, the article considers the ideological, social, and political implications of changes in Honduran settlements where the new pottery was used.

En este artículo realizamos un análisis tecnológico de una concha esgrafiada tolteca, recientemente excavada en las periferias de la antigua ciudad de Tula, Hidalgo, México. Asimismo, efectuamos un análisis iconográfico de los motivos esgrafiados en la pieza. Proponemos la técnica de manufactura del objeto, su probable lugar de producción, así como la función ritual que el objeto pudo tener. Así, postulamos que la concha representa a un integrante de los linajes hegemónicos de Tula y que la inhumación del objeto pudo ser similar a los dones depositados en La Casa de las Águilas, en México-Tenochtitlan.

-Yolia is one of the principal indigenous terms present in Christian Nahua terminology in the first decades of European contact. It is employed for “soul” or “spirit” and often forms a doublet with ánima in Nahuatl texts of an ecclesiastical, devotional, or secular nature. The term -yolia/teyolia has also lived a rich and fascinating life in scholarly literature. Its etymology (“the means for one's living”) is strikingly similar to that of the Spanish word ánima, or “soul.” Taking into account the possibility that attestations of the seemingly pre-Hispanic -yolia can be identified in some of the written sources, we have reviewed historical, linguistic, and anthropological evidence concerning this term in order to revisit the Nahua concept of the “soul.” We also scrutinize the very origin of -yolia in academic discourse. This analysis, based on broader historical and linguistic evidence referring to both pre-Conquest beliefs and Christianization in sixteenth-century central Mexico, is the point of departure for proposing and substantiating an alternative hypothesis about the origin of -yolia. Our precise focus has been to trace and pinpoint a pervasive Christian influence, manifest both in indigenous Colonial texts and conceptual frameworks of modern scholars interpreting them. We conclude that -yolia is a neologism created in the early Colonial period.

Teotihuacan's Tlajinga district is a cluster of neighborhoods on the southern periphery of the city best known for earlier investigations at Compound 33:S3W1. New research includes excavations at two other apartment compounds and along the southern extension of the Street of the Dead. Excavation contexts, major finds, chronology, and preliminary interpretations are the subject of this article. We highlight evidence attesting to a major obsidian-blade workshop at Compound 17:S3E1, offerings, and other features at that compound and Compound 18:S3E1, and the tempo and processes of urbanization viewed through well-recorded stratigraphic sequences of the compounds and the Street of the Dead. We conclude that significant occupation began in the Miccaotli phase, but it was not until some point in the Early Tlamimilolpa phase that the dominant housing type became apartment compounds; the continuation of the axis of Street of the Dead in the district was accomplished by excavating in the volcanic tuft substrate (tepetate) and could have been undertaken by the inhabitants of the district themselves; and the presence of items such as a sculpted stone face, marine shell, and polychrome pottery demonstrates that commoners at Teotihuacan enjoyed some access to finer items within the interregional economy.

Estudios geofísicos, técnicas de sensores remotos y realización de mapas topográficos con GPS diferencial y vehículos aéreos no tripulados (VANT) han proporcionado una mejor comprensión de la organización espacial de los conjuntos departamentales y barrios en Teotihuacán. Nuestras investigaciones demuestran que en contraste con el mapa producido por el Teotihuacan Mapping Project (TMP) (Millon et al. 1973), el distrito de Tlanjinga es más rectangular y está más formalmente organizado, mientras que los conjuntos individuales tienen formas más irregulares, como lo había mostrado la excavación de Tlajinga 33 (Widmer y Storey 1993). Esto difiere de los nítidos cuadrados y rectángulos interpretados por las reconstrucciones arquitectónicas del TMP. El estudio de las imágenes satelitales mostró manchas blanquecinas en el terreno que parecen corresponder con áreas elevadas del mismo y con la desintegración de los aplanados de cal, destruidos por el tiempo y el trabajo agrícola. También verificamos la continuación del trazo de la Calzada de los Muertos que cruza este distrito mediante la modificación del relieve ocasionada por la excavación realizada en la toba volcánica subyacente (tepetate).

Archaeological investigations undertaken by the Proyecto Arqueológico Tlajinga Teotihuacán are focused on understanding urban expansion and household economies in this southern district of the city. Our geoarchaeological research addresses similar topics through examination of relevant microstratigraphic and botanical signatures as well as those relevant to reconstructing paleoenvironment. We investigated four different contexts at Tlajinga: the southern extension of the Street of the Dead, an obsidian working area outside Compound 17:S3E1, anthropogenic and natural layers below Compound 18:S3E1, and a soil profile at the San Lorenzo river. We employed micromorphological, pollen, and phytolith analyses as well as standard soil analytics to study the various deposits in these contexts. Our analysis demonstrates artificial lowering of the tepetate for continuing the axis of the Street of the Dead, microdebitage from obsidian working outside Compound 17:S3E1, and the preservation of in situ burning activities at Compound 18:S3E1. Further, we reconstruct alluvial infilling of the Street of the Dead with pedogenetic overprinting and present further evidence on the occurrence and variability of the Black San Pablo Paleosol and its agricultural significance.

Skeletal remains from Tlajinga 33 (33:S3W1) have been the focus of research in the southern sector of Teotihuacan since excavations took place in the 1980s. Recent excavations in Tlajinga Compounds 17 and 18 (17:S3E1 and 18:S3E1, respectively), located along the southern Street of the Dead, recovered nine additional skeletons. This article is a description of the burials from Compounds 17 and 18 and a comparative analysis of health, diet, and chronology across all three compounds (Compounds 17, 18, and 33). Here, we test the hypothesis that individuals between residential compounds at Tlajinga lived similar lives and that health and biogeochemical markers of individuals will reflect these similarities. Although the sample size is small, the paleopathological analysis of individuals at Compounds 17 and 18 indicates morbidity patterns similar to Tlajinga 33, but also that these residents were perhaps less susceptible to stressors during periods of juvenile growth. Stable carbon and nitrogen isotopes suggest that, overall, diets were analogous across compounds, but Compounds 17 and 18 were able to supplement their diet with a greater variety of plant resources. There were no clear dietary differences between higher and lower status individuals, however. Finally, accelerated mass spectrometry radiocarbon (AMS 14C) dates indicate that residential living may have occurred later at Compound 18 than at Compound 17 and Tlajinga 33.

The original research by the Teotihuacan Mapping Project (TMP) identified a large number of obsidian workshops within Teotihuacan based on surface concentrations of production debris. Clark (1986b) questioned the validity of these identifications and called for subsurface excavation to confirm the presence of in situ workshop locales. This article summarizes the results from the excavation of one of the obsidian workshops identified in the Tlajinga district of Teotihuacan at Compound 17:S3E1 (Compound 17). We describe the excavations, discuss the lithic technology, and examine the subsurface contexts in terms of what they tell us about in situ obsidian craft activity. Excavations confirm that Compound 17 was a locus of large-scale obsidian craft production during the Classic period. While only a single test case, these results suggest that surface remains at Teotihuacan can be a useful guide in identifying craft production areas when they are confirmed through subsurface testing.

A total of 84 two-liter soil samples from Proyecto Arqueológico Tlajinga Teotihuacan (PATT) sites 17:S3E1, 18:S3E1, and the Street of the Dead excavations were fine-screened through 1-mm mesh and were sorted to retrieve tiny artifacts. The raw lapidary stone and marine shell material was then analyzed to assess the presence and intensity of artifact production. These data were also compared with the lapidary material of nearby 33:S3W1. A robust multicraft lapidary production was revealed. Sequins and stemmed trapezoid pendants were manufactured from slate, greenstone, marine shell, and mica, with slate being the predominant raw material being worked. A reduction sequence for slate sequins was developed based on the various shapes of slate materials that indicated the stages of production. Importantly, this lapidary craft production was not recognized from surface collections prior to excavation.