Looking back, my intellectual life seems to have been a succession of passions, some small, some larger. It began with butterflies and eventually settled on myriad facets of the world of the Aztecs and the native people of colonial Mexico. This is how it happened.

Classic Maya history is deeply political, and religious and political activities frequently inseparable. This essay advocates directly comparing mortuary practices over time for rulers at politically and economically linked centers. Most specifically it outlines an experimental model of how acts of remembrance in royal ancestor veneration articulate with local and regional politico-economic dynamics, and to do so with respect to acts attested in archaeological, bioarchaeological, textual, and iconographic sources. The particular case here pairs Classic-period Copan and Quirigua, where for centuries, the former was overlord to the latter. The evidence suggests that while treatment of royal ancestors draws on a set of established Maya practices, scale, elaboration and choice among those practices was contingent on the role each of the decedents held at particular points in political history, and the temporal orientation of those who commissioned remembrance acts.

This paper describes Early Formative (3250–2700 b.p., uncalibrated) anthropomorphic figurines from the site of La Joya, located in the Tuxtla Mountains of southern Veracruz, Mexico. Although recovered within the region traditionally identified as the “Olmec Heartland,” the La Joya figurine collection diverges in some fundamental ways from other published Early Formative Gulf Olmec collections. While the torsos from La Joya generally reflect the poses, postures, and costumes noted at contemporaneous sites, the La Joya figurine heads display characteristics that rarely conform to the traditional “San Lorenzo” stylistic canons. Rather, the overwhelming majority of figurine heads are similar to the Trapiche figurines from north-central Veracruz. These differences suggest that myriad intra- and interregional connections characterized Early Formative occupation along the southern Gulf lowlands. This variation also raises concerns regarding the suitability of the San Lorenzo material as necessarily “representative” of Early Formative Gulf Olmec lifeways.

Acanmul is a medium-size center located at the north end of the Bay of Campeche about 25 km northeast of the city of Campeche. Between 1999 and 2005, three independent sets of investigations and major architectural consolidation were carried out at the center by archaeologists from the Universidad Autónoma de Campeche (UAC), the Instituto Nacional de Antropología e Historia (INAH), Centro Regional de Campeche, and UAC in collaboration with San Diego State University. These efforts produced a wealth of new information on the archaeology of the central Campeche coast, including new insights into the emergence and evolution of the northern slateware tradition and the architectural history of the central coast from Preclassic through Postclassic times. New data concerning changing relationships through time of the central coast Maya to both the interior central and southern lowlands and to the northern plains also were documented, as was the mid ninth century sacking of the center. This article synthesizes the findings of the three separate institutional efforts at Acanmul and offers a number of new cultural historical scenarios and hypotheses based on them.

This study explores the identification and gender attribution of the “Great Goddess” of Teotihuacan through re-examining what purportedly constitutes feminine and masculine in these representations. Recent efforts to reattribute this deity's gender have not offered satisfactory re-interpretations, but instead reify a binary model of Western ideas of gender. Transcending this binary model, I propose that one of the key figures identified as female—the central figure from the Tepantitla mural at Teotihuacan—can better be said to show characteristics of a mixed gender, a tradition for which there is significant precedence in the Americas.

Four species of monkeys may have lived in the Maya region in pre-Columbian times: two howler monkey species, the spider monkey, and possibly the capuchin. Simians also played an important role in Maya creation myth and cosmology, and are frequently represented on Maya pottery and in glyphic texts. Scholars disagree, however, on which monkeys are depicted. Here we provide an analysis of 142 monkey images on 97 pots, focusing especially on Classic-period lowland polychromes. Multiple physical characteristics of the primates are considered, along with cultural traits, to provide appropriate biological and cultural contexts and artistic conventions necessary to their interpretation. Besides the well-known scribal roles (attributed to howlers and “Monkey-Men”), we conclude that monkeys commonly take on pictorial and non-pictorial roles that involve carrying or bringing goods such as tribute or cacao. In contexts of liminality, these creatures are often charged with transcending natural and social realms.

In the Classic period Teotihuacan imported large quantities of Thin Orange ware from the Tepexi de Rodríguez area of Puebla. Thin Orange bowls were widely distributed in the city, many of them with post-firing graffiti inscribed on their walls or bases. Although not highly visible, the graffiti seem to have served as owner's marks. Some of the images, particularly in the city's central zone with its high concentration of elite residences and public structures, were drawn from the formal iconography of Teotihuacan. Most, however, seem to have been idiosyncratic expressions of personal identity or simply marks with no wider meaning. This general disinterest in the formal iconography as a source of personal imagery suggests that the ideology of the state may not have penetrated deeply into the daily lives of most Teotihuacanos and may even have stimulated some resistance.

The introduction of European heraldry in the Americas created a special class of material culture and iconography that circulated widely on coins, paper, architecture, and textiles. More interestingly, its appropriation and use by indigenous communities has not received proper archaeological attention. In this paper I analyze the adoption of royal Spanish heraldry by Nahua political systems (altepetl) during the Colonial period, from the sixteenth to the eighteenth centuries. My primary goal is to understand the context, meaning, and social practices for three late colonial banners from eastern Guerrero—the Lienzos de Chiepetlan IV, V, and VI. I argue that these three banners can be treated as moveable pieces of a complex heraldic ensemble to form the full ornamented coat of arms of the Spanish king. These three banners permit us to compare and contrast indigenous narratives of allegiance and resistance to Spanish imperialism.

The British Museum's Aztec atlatl is one of their most famous Mesoamerican objects, yet it has not been studied as a weapon in light of current knowledge of spear-throwers, and the details necessary to do so have not been published. Close examination and experimental replication shows that although it is ornately decorated, it is a serviceable spear-thrower. While evidence of actual use of this specimen is ambiguous, we can at least accept the form as an example of working weapons of Contact period Mesoamerica. The actual effects and circumstances of atlatl use against the Spanish and others are difficult to judge from surviving accounts. The iconography of the decoration, as in other instances, associated this atlatl with elite warfare and deities of war and sacrifice.

There is compelling evidence to believe that some gold ornaments in the South Mexican International Style found outside the Basin of Mexico, or without provenience, were made by goldsmiths in the urban centers of the Aztec empire, rather than by the Mixtec artisans to whom they are commonly attributed. The weight of gold dust and bullion recorded as tribute to the Aztec rulers in the Codex Mendoza and other sources was sufficient to produce 22,000–27,000 small and medium-sized ornaments annually, implying a large number of goldworkers in these urban centers. Ethnohistorical documents indicate that many gold ornaments were given to provincial leaders by Aztec rulers who used gifts of luxury items as an important part of their diplomatic strategies, and political patronage system; many more were exported by means of long-distance trade.

The excavations of Frans Blom and Clarence Weiant at the small hilltop site of Moxviquil in the early 1950s represent one of the pioneering archaeological projects in highland Chiapas. The results of their excavations, which were minimally published, provide important data on one of the largest Late Classic-Early Postclassic communities in the region. In this paper, we reconsider Moxviquil in light of recent scholarship on Maya urbanism, and present new interpretations of the site as a small city that fulfilled a diversified set of urban functions for residents both within the monumental zone itself, and in the surrounding hinterland areas. Consistent with its likely role as the administrative center of a small, independent highland polity, the monumental center of Moxviquil likely served political, economic, and ritual functions; was an important nucleus of residential settlement; and supported a wide range of household-based craft production and food preparation activities.

Despite the commercial, economic, and military importance of the Valley of Atlixco to the history of Mesoamerica, it has not received as much attention from ethnohistorians and archaeologists as it warrants. This paper illustrates that importance by attempting to correlate different types of evidence from the sites of Atlixco and Cuauhquechollan. Atlixco—the settlement referred to in the ethnohistoric sources as Cuauhquechollan—was occupied continuously from the Early Preclassic period to the middle of the Late Postclassic period (a.d. 1443), when it was relocated 20 km to the southwest (present-day Huaquechula). The new settlement retained the name, Cuauhquechollan, while Atlixco became referred to as Huehuecuauhquechollan (Old Cuauhquechollan). The evidence consists of a variety of ethnohistoric sources, the archaeological record (settlement patterns and ceramic materials), and the iconography of Late Postclassic sculptures and carvings located in and around Huaquechula, and in the immediate vicinity of the Valley of Atlixco. In spite of the limitations of the different types of evidence, the findings suggest that there are sufficient points of overlap to allow for a better understanding of the importance of the Valley of Atlixco and to provide the impetus for further research.

The Sotuta pottery complex has been used in the archaeology of the northern Maya lowlands to identify the Terminal Classic period and cultural association with Chichen Itza. The Sotuta complex, however, is made up of many pottery types, the majority of which are inappropriate markers of elite sociopolitical history. It is argued here that Sotuta-complex slate wares developed out of previous local slate wares regardless of the elite sociopolitical changes taking place with the arrival of the Itza. The wares produced and distributed by commoners were independent of elites and have been artificially chained to questions of elite political expansion for which they are inappropriate correlates.

Although it was common in Mesoamerica to adopt foreign deities from other pantheons, less is known about the processes of “translating” foreign deities as a function of the divinities' attributes. This article analyzes the degree of intelligibility among pre-Hispanic K'iche’, P'urepecha, and Nahua peoples based on the study of patron gods Tohil and Curicaueri and their possible equivalents in the Central Highland pantheon. We can see that the search for divine homologues on the part of Mesoamerican peoples implies, beyond cultural homogeneity, an ongoing exchange of information, and recognition of the religion of the “other” based on equal standing, which tends to be a characteristic of polytheistic peoples in general.

Paleoenvironmental and geoarchaeological data generated over the past three decades for parts of the Basin of Mexico are little known among archaeologists working in the region. This paper summarizes and evaluates what is currently known about the prehistoric environment, landscape development, and human impact in the region. Archaeological evidence indicates that human activity became important in ecosystem evolution in the basin during the Middle-Late Holocene. Most traditional paleoenvironmental studies based on lake sediments, however, generalize results corresponding to this period simply as evidence for human impact. Essentially the same vegetation communities extant in the basin today appear to have been present during most of the Holocene, albeit with broader distributions and variability in secondary taxa. Recognizing potential contributions of archaeology to understanding human adaptation to climatic and ecosystemic change, past and present, should stimulate future research on paleoenvironment in the region.

The mapping of the ancient city of Teotihuacan was an archaeological project of singular importance in the history of archaeology. In this paper, we discuss the origin and history of the Teotihuacan Mapping Project (TMP) through a series of personal vignettes written by the project's leader, René Millon, which are put into larger context by Jeff Altschul, one of the many students who worked on the project. We examine the characteristics that led to the TMP's successes and its shortcomings and discuss lessons learned that may be of value to planning future big, complex archaeological projects. We argue that above all, a big project needs a big problem to solve. In the case of the TMP, the problem was the origin of the city. Marshaling a team of diverse talents, Millon and his colleagues were able to make many key decisions in ways that successfully overcame problems that had not been heretofore confronted by archaeologists. These decisions include the use of low-altitude aerial photography, the definition of sites to include nonliving urban spaces, the sampling of surface artifacts, strategic test excavations, computerized data management and sophisticated statistical analyses, and a unique manner of publication. Less successful was the project's record in publishing descriptive data. The project's success lay in its ability to take on an important problem and to follow through, even though some tasks required decades to complete and others remain to be completed.

Ongoing archaeological site destruction will limit future opportunities to conduct field research in the Basin of Mexico. Preparing for this future requires assessment of the resources that may be lost and the research that might be accomplished. Developing priorities to assist future studies of ancient economies is complicated by the evolving nature of this research. Nonetheless, trends in this research over the past few decades highlight the increasingly heavy data requirements associated with addressing economic issues. Much future research will be undercut if the required data are neither gathered nor collectable. Furthermore, many unresolved issues should be addressed while opportunities for further research remain available. The examples presented here focus on the development of the regional economy and generally reflect the author's concerns with the subsistence economy. Among these issues are characterizing more clearly the role of the site of Coapexco within the Early Formative economy, clarifying Teotihuacan's relationship with the rest of the basin when the city first achieved hegemony, and obtaining a more complete picture of the economic concerns and internal economic organization of the city. These examples represent a broader set of research issues than can be discussed in a single paper, but they illustrate the kind of work archaeologists must consider completing while they can.

This paper summarizes some accomplishments of the Teotihuacan Mapping Project, with particular attention to issues of accuracy and validity. I then describe experiences and lessons learned in creating electronic files derived from Mapping Project field records and collections. I sketch questions about the city and state of Teotihuacan that loom especially large in my own thinking. Finally, I list some specific field projects at Teotihuacan that I think should be given high priority, as well as opportunities with curated materials, records, and electronic files.