The northwest region of Belize, known as the Rio Bravo Conservation and Management Area (RBCMA), is a research set-aside of interest for investigating hinterland communities of the prehistoric Maya. The hinterland or rural communities of the RBCMA are as diverse and complex as any across the Maya lowlands. The Programme for Belize Archaeological Project (PfBAP), of northwest Belize, provides various data for identifying and interpreting ancient Maya interactions in the region. With more than 25 seasons of Maya archaeological research in the region, PfBAP researchers are well placed to present aspects of nonurban life that helped make Maya civilization possible. The PfBAP utilizes survey and mapping strategies, material culture analyses, Light Detection and Ranging, and theoretical interests for evaluating ancient Maya life in the region's rural areas. There are four essential components herein contained for the PfBAP investigations of ancient Maya rural settlements in northwest Belize: (1) hinterland study strategies, (2) rural settlements, (3) rural diversity, and (4) nonurban life and rural elites. Sociopolitical systems (and/or interactions) are also posited for the prehistoric rural Maya. Where possible, suggested relationships between communities of varying size and complexity are discussed. The manifestations of production, identity, and equality are also defined as appropriate and integrated into the discussion of function(s) associated with rurality.

Recent research conducted in northern Michoacan, west Mexico, has yielded significant new datasets that can be used to reconsider the occupation of this region in the Postclassic period (a.d. 900–1541), prior to and during the rise of the Tarascan state. LiDAR data, in particular, has facilitated reassessment of the archaeological record and its implications concerning the population and social dynamics of this region. In this article, I combine data collected through traditional field-based research with LiDAR-derived data to reassess the population aggregation that occurred during a.d. 1250–1450 in the Zacapu Basin, resulting in the formation of a large urban system. Compared to prior population estimates and interpretations regarding the urban structure of the Zacapu Malpaís sites, the integration of these datasets enables both an increased scale of analysis and finer resolution, thus providing a clearer picture of one of the earliest episodes of urbanization in west Mexico.

A careful reading of the battle in the Bonampak murals offers new insights into eighth-century strategies for warfare, and the importance of overwhelming force in both aggression and deterrence. These same two strategies were critical during the Spanish invasion, especially in defense of freshwater resources. The murals of Bonampak provide insights into the Maya battle, including the emphasis on teamwork in execution of battle tactics and the seemingly contradictory emphasis on the individual, in terms of hieroglyphics. Despite exhaustive study of the paintings, the potential consideration of color-defined and pattern shields also may reveal groupings of warriors previously unrecognized in both battle and presentation of captives. Sixteenth-century accounts by Spanish invaders confirm a practice that includes defense of water sources along the coast of Yucatan, with details that can be evaluated regarding eighth-century Maya practice.

In the early 1970s a series of over two dozen unlooted shaft tombs were excavated by the Instituto Nacional de Antropología e Historia in the valley of Guadalajara, Jalisco. They still provide the most representative sample of a shaft tomb cemetery known from western Mexico, and they are an underutilized resource for demonstrating significant degrees of social inequality. Here we summarize the findings of the original research in light of more recent work in Jalisco. We aim to demonstrate that the Tabachines cemetery in particular provides evidence for significant social inequalities in the society that built these shaft tombs, that there were significant social changes partway through the Tabachines phase, and that the mortuary ritual practiced in the tombs shows some commonalities with other areas of Mesoamerica.

Extensive investigation at the archaeological site of Izapa in southern Chiapas, Mexico, by the New World Archaeological Foundation yielded few burials at the site's core ceremonial precinct. Those found were located on the acropolis that supports Mound 30a and defines the north side of Izapa Group B. The majority of caches found in this zone date to the Protoclassic Hato and Itstapa phases (100 b.c.–a.d. 250). The shift in mortuary practices ca. 100 b.c. was accompanied by several changes to the site's occupation and architectural patterns. Study of these mortuary traditions provides important insights regarding the reconfiguration of Izapa's political organization at the turn of the millennium. Comparisons of mortuary practices at Izapa with those of neighboring civic-ceremonial centers El Ujuxte, Takalik Abaj, and Kaminaljuyu during the Preclassic and Protoclassic transitions contextualizes the practices found at Izapa at a regional level.

This study investigates prehistoric West Mexican mortuary activities as technological systems. Specifically, the production, distribution, and use of mortuary ceramics are considered within a social context. Technological changes occurring between the Late Formative and Classic periods (200 b.c.–a.d. 700) at the site of Tabachines are compared to changes occurring at the center of the Teuchitlan tradition, 50 km away. At Tabachines, all aspects of the technology point to profound social change: tomb construction, treatment of the dead and offerings, and the approach to the production and use of mortuary ceramics. These changes are considered within a regional scope.

Archaeoastronomical studies carried out during the last decades in Mesoamerica have demonstrated that civic and ceremonial buildings were largely oriented on astronomical grounds, mostly to sunrises and sunsets on certain dates, allowing the use of observational calendars that facilitated the scheduling of agricultural and related ritual activities. One of the deeply rooted but unfounded ideas is that many alignments recorded the Sun's positions at the equinoxes. By examining such proposals and analyzing their methodological flaws, I argue that they are not based on reliable and objectively selected alignment data, but rather derive from the preconceived significance attributed to the equinoxes. The most likely targets of the near-equinoctial orientations were the so-called quarter days, which occur two days after/before the spring/fall equinox and mark mid-points in time between the solstices. Considering that the astronomical alignments dominate extensive parts of the built environment, they must have played an important role in religion, worldview, and political ideology. Therefore, only a correct identification of their celestial referents, a prerequisite for any convincing interpretation of their meaning, underlying intents, and observational practices employed, can contribute to a proper understanding of some prominent aspects of architectural and urban planning in Mesoamerica.

This essay surveys recent trends in studies of Mesoamerican visual culture. Visual culture is defined here as more than an inclusive art history. I outline a tradition of approaches and methods in visual culture studies, arguing that this tradition pays particular attention to the reception and use of objects, as well as to their place in ancient economies. Several current trends in Mesoamerican studies, especially Postclassic period world-systems approaches and Classic period Maya courtly studies, have been particularly fecund strategies for visual culture studies. Other major trends in the field include studies of the symbolism of architecture and urban planning as well as performance studies. The insistence on economic contexts, the desire to capture indigenous visualities, and the need to situate the visual experience in larger cultural phenomena all bode well for future interdisciplinary work in visual cultural studies.

The majority of our knowledge about population structure in Mexico during the Postclassic period (a.d. 900–1520) is based on archaeological data. During this time, populations were in contact with each other through extensive trade networks and via the expansion of powerful empires in central and west Mexico. Though archaeological data provides a wealth of information about these relationships, little is known about the effects of these processes on population structure and biological, morphological variation or whether these effects vary across geographic regions. In this study, dental morphological observations are used as a proxy for genetic data in order to assess the differences in regional population structures throughout Mexico. Our analyses show differences in population structure between the various cultural and geographic areas around Mexico. We further conclude that population structures are affected by economic, political, or religious processes. This study provides bioarchaeological support for archaeological interpretations of population structure in Postclassic Mexico.

Headdresses, as opulent markers of rank and affiliation, offer a unique opportunity to examine sociopolitical roles and offices at Teotihuacan. In particular, in light of the few surviving glyphic texts from the site, the representations of headdresses, either in isolation, as part ritual investitures, or actively worn by individuals, are in fact one of the few ways to achieve a deeper understanding of the nature, structure, and institutional aspects of social stations and in the ancient metropolis. In this paper, we will first discuss the elemental properties of headdresses in Teotihuacan iconography as well as the rites of accession upon which these symbolic markers were acquired. Thereafter, we suggest that several kinds of headdresses are also associated with specific named houses at Teotihuacan, which indicate their close affiliation with certain powerful institutions. Finally, we focus on some of the specific types of headdresses, and especially those qualified by the so-called Year Sign (Figure 1). Based on comparisons with Classic and Epiclassic calendrical records, wherein dates are also crowned by the same headdress, as well as with the diadem of the Late Postclassic Mexica rulers, the xiuhhuitzolli, we put forth a new interpretation of its meaning at Teotihuacan.

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).

Slate disks have been reported from various excavations in the Maya Highlands. These artifacts have typically been described as supports or backings for iron-ore and pyrite mirrors. A number of these objects have been recovered in context at Kaminaljuyu, Guatemala. Whenever objects with reflective surfaces are identified in the field, they tend to be interpreted as mirrors, but they may have been worn as insignia on clothing. Recent finds at Kaminaljuyu, such as special deposits associated with Ballcourt B, suggest the use of reflective objects as part of the ballgame player's paraphernalia. The ballgame was an important ritual practice at Kaminaljuyu, as exemplified by the 13 ballcourts reported at the site. Archaeological evidence for this new interpretation will be presented, as well as a review of other examples excavated throughout the highlands, as part of an exploration of the exchange networks connected to regional trade in these exotic goods.

Throughout the world, past and present, social organizations develop to cope with restricted water sources. Relying on traditional archaeology, labor estimates, and ethnographic data, the Palenque Pool Project set out to better understand a series of interconnected artificial water features located in the western sector of this Classic Maya site. Here, we detail our 2014–2015 fieldwork. First, there is consideration that the Picota Group was a civic-ceremonial center first established in the Early Classic period (a.d. 250–500), one km to the west of the “downtown” nucleus of the site. A review of labor estimates for the construction of architectural features of the Picota Group follows. We then explore the ethnographic component, comparing similar pool configurations investigated in the highland Tzotzil community of Chamula in 2015. The article concludes with a theoretical discussion of how and why social organizations evolve to manage water resources in the region, with reference to ethnographic information from highland Tzotzil communities.

Ceramic figurines are ubiquitous throughout the archaeological record of Mesoamerica. These small, handheld objects continue to fascinate archaeologists, and their role in the daily lives of the people who created and used them remains a point of debate in some academic circles. The figurines have been interpreted variously as children's toys, fertility fetish tools, and ritual objects. At the site of Cahal Pech, located in the Belize Valley of west-central Belize, a large assemblage of figurines has been recovered from construction fill dating to the Cunil (1200–900 b.c.) and Kanluk ceramic phases (900–350 b.c.) of the Preclassic period. In this article, we analyzed the temporal and spatial distribution of these objects in the settlement and conclude that these objects were used in a variety of ritual events. Although they mainly served as venues for invoking ancestors in domestic rituals, their discovery in public spaces suggests diverse social uses. Most importantly, their limited presence in residential and public spaces outside the Plaza B section of the site core during the late facet of the Kanluk phase may indicate that certain rituals were not performed by the entire community.

El sitio de Tak'alik Ab'aj se encuentra en la bocacosta suroccidental de Guatemala. Durante las excavaciones del Entierro 1 de la Estructura 7A, fechado para finales del preclásico tardío (150 d.C.), se recuperó un rico ajuar funerario compuesto por decenas de piezas de jadeitita, hematita, pirita y cuatro mosaicos “reflectores” de este mismo material. Cada uno fue labrado con la misma tecnología de manufactura y soporte “flexible” de fragmentos de cerámica (ensamblados con resina) por primera vez documentado, y diseño propio para la función y significado que desempeñara. Dos de ellos fueron integrados en la pechera y faldellín del traje ceremonial; los otros dos como parte del ajuar adicional de un posible portaestandarte.

En este trabajo se incluye el estudio traceológico-tecnológico de las teselas de estos mosaicos del Entierro 1 a través de la caracterización de sus huellas de manufactura con arqueología experimental y microscopías óptica y electrónica de barrido. De esta manera se detectó una elaboración muy estandarizada en la que se aprovecharon instrumentos hechos con rocas volcánicas locales, como la dacita, cuyo sello tecnológico no ha sido reportado hasta el momento en otra colección lapidaria maya.

Across many decades of Maya archaeology, the study of war has typically been focused on its geopolitical, systemic, evolutionary, and structural implications. We argue these approaches stand to benefit from deeper interrogations of practice. Such a perspective shifts scholarly attention toward the ways in which Maya peoples prepared for and engaged in combat, and how they administered the outcomes of war. Deploying this approach requires the study of tactics, strategy, fortifications, materiel, landscape, embodiment, and a host of other related factors. With the issue of practice at the forefront of our analysis, we demonstrate how the study of war has been “blackboxed” in Maya archaeology, then undertake a comparative analysis to highlight how digging into the details of past martial practice enriches debates in Mesoamerican studies regarding the role of war in the rise and disintegration of states.

El estudio del aprovechamiento animal en las ciudades mayas de tierras bajas ha ido en considerable aumento durante los últimos años, incorporando metodologías que han permitido discernir prácticas de cacería, manejo, y cautiverio de algunas especies. En Palenque, los estudios zooarqueológicos poseen una tradición netamente biológica, los cuáles han sido relevantes para entender el aprovechamiento de la fauna en el sitio. Sin embargo, orientados casi en su totalidad en identificar las especies encontradas, carecen de un enfoque social. Desde 2016, el Proyecto Regional Palenque (PREP) ha llevado a cabo estudios zooarqueológicos en el Grupo IV de Palenque, un conjunto habitacional de élite del clásico tardío, en dónde a través de la flotación de sedimentos se ha recuperado una variada fauna, principalmente peces dulceacuícolas, así como restos botánicos que nos permite una interpretación más detallada de los paleopaisajes que rodeaban los asentamientos y discernir prácticas de manejo de poblaciones animales dentro y en los alrededores de las ciudades mayas.

We present a behavioral-contextual method for studying abandonment-related assemblages in order to ascribe them to a settlement abandonment scenario. Our approach examines the vertical and horizontal architectural contexts of assemblages, along with the nature of reconstructible vessels and other artifacts. This method accounts for gradual, rapid, mundane, and ceremonial abandonment scenarios, and for abandonment with anticipated return. Two advantages of this model are its replicability and its proposition of a shared taxonomy leading away from the concept of problematic deposits. The method is contextualized with two distinct case studies from the southern Maya lowlands: the palace of La Corona, Guatemala and an agricultural household group from greater Minanha, Belize. These dissimilar but contemporary (ca. A.D. 900) contexts revealed complex abandonment-related assemblages, including pre-abandonment middens, de facto and secondary material, and on-floor, exposed offerings. Both case studies are argued to reflect gradual, organized abandonment scenarios, although with significant temporal and behavioral distinctions.