Since the mid-1980s, when Guatemala returned to civilian rule and achieved relative peace and stability, the Maya have begun openly expressing their spiritual beliefs and practices. Jean Molesky-Poz draws on in-depth dialogues with Maya Ajq'ijab' (keepers of the ritual calendar), her own participant observation, and inter-disciplinary resources to offer a comprehensive, innovative, and well-grounded understanding of contemporary Maya spirituality and its theological underpinnings. She reveals significant continuities between contemporary and ancient Maya worldviews and spiritual practices.

Molesky-Poz opens with a discussion of how the public emergence of Maya spirituality is situated within the religious political history of the Guatemalan highlands, particularly the recent pan-Maya movement. She investigates Maya cosmovision and its foundational principles, as expressed by Ajq'ijab'. At the heart of this work, Ajq'ijab' interpret their obligation, lives, and spiritual work. In subsequent chapters, Molesky-Poz explores aspects of Maya spirituality—sacred geography (the reciprocal relationship between the earth and humans, sacred places, and the significance of the cross or quatrefoil map), sacred time (how the 260-day sacred calendar is "the heart of the wisdom of the Maya," the matrix of Maya culture), and ritual practice (the distinct way and method of ancestral study, with special attention to fire ceremonialism). She confirms contemporary Maya spirituality as a faith tradition with elaborate historical roots that has significance for individual, collective, and historical lives, reaffirming its own public space and legal right to be practiced.

The simple question "How did the Maya come up with a calendar that had only 260 days?" led Vincent Malmström to discover an unexpected "hearth" of Mesoamerican culture. In this boldly revisionist book, he sets forth his challenging, new view of the origin and diffusion of Mesoamerican calendrical systems—the intellectual achievement that gave rise to Mesoamerican civilization and culture.

Malmström posits that the 260-day calendar marked the interval between passages of the sun at its zenith over Izapa, an ancient ceremonial center in the Soconusco region of Mexico's Pacific coastal plain. He goes on to show how the calendar developed by the Zoque people of the region in the fourteenth century B.C. gradually diffused through Mesoamerica into the so-called "Olmec metropolitan area" of the Gulf coast and beyond to the Maya in the east and to the plateau of Mexico in the west.

These findings challenge our previous understanding of the origin and diffusion of Mesoamerican civilization. Sure to provoke lively debate in many quarters, this book will be important reading for all students of ancient Mesoamerica—anthropologists, archaeologists, archaeoastronomers, geographers, and the growing public fascinated by all things Maya.

An in-depth exploration of the history, authentication, and modern relevance of Códice Maya de México, the oldest surviving book of the Americas.
 
Ancient Maya scribes recorded prophecies and astronomical observations on the pages of painted books. Although most were lost to decay or destruction, three pre-Hispanic Maya codices were known to have survived, when, in the 1960s, a fourth book that differed from the others appeared in Mexico under mysterious circumstances. After fifty years of debate over its authenticity, recent investigations using cutting-edge scientific and art historical analyses determined that Códice Maya de México (formerly known as Grolier Codex) is in fact the oldest surviving book of the Americas, predating all others by at least two hundred years.
 
This volume provides a multifaceted introduction to the creation, discovery, interpretation, and scientific authentication of Códice Maya de México. In addition, a full-color facsimile and a page-by-page guide to the iconography make the codex accessible to a wide audience. Additional topics include the uses and importance of sacred books in Mesoamerica, the role of astronomy in ancient Maya societies, and the codex's continued relevance to contemporary Maya communities.
 
This volume is published to accompany an exhibition on view at the J. Paul Getty Museum at the Getty Center from October 18, 2022, to January 15, 2023.

In Maya Political Science: Time, Astronomy, and the Cosmos, Prudence M. Rice proposed a new model of Maya political organization in which geopolitical seats of power rotated according to a 256-year calendar cycle known as the May. This fundamental connection between timekeeping and Maya political organization sparked Rice's interest in the origins of the two major calendars used by the ancient lowland Maya, one 260 days long, and the other having 365 days. In Maya Calendar Origins, she presents a provocative new thesis about the origins and development of the calendrical system.

Integrating data from anthropology, archaeology, art history, astronomy, ethnohistory, myth, and linguistics, Rice argues that the Maya calendars developed about a millennium earlier than commonly thought, around 1200 BC, as an outgrowth of observations of the natural phenomena that scheduled the movements of late Archaic hunter-gatherer-collectors throughout what became Mesoamerica. She asserts that an understanding of the cycles of weather and celestial movements became the basis of power for early rulers, who could thereby claim "control" over supernatural cosmic forces. Rice shows how time became materialized—transformed into status objects such as monuments that encoded calendrical or temporal concerns—as well as politicized, becoming the foundation for societal order, political legitimization, and wealth. Rice's research also sheds new light on the origins of the Popol Vuh, which, Rice believes, encodes the history of the development of the Mesoamerican calendars. She also explores the connections between the Maya and early Olmec and Izapan cultures in the Isthmian region, who shared with the Maya the cosmovision and ideology incorporated into the calendrical systems.

Westerners think of time as a measure of duration, a metric quantity that is continuous, homogeneous, unchangeable, and never ending—a reality that lies outside of human existence. How did the people of Mesoamerica and the Andes, isolated as they were from the rest of the world, conceive of their histories? How and why did they time their rituals? What knowledge can we acquire about their time from studying the material record they have left behind?

This volume brings together specialists in anthropology, archaeology, art history, astronomy, and the history of science to contemplate concrete and abstract temporal concepts gleaned from the Central Mexicans, Mayans, and Andeans. Contributors first address how people reckon and register time; they compare the western linear, progressive way of knowing time with the largely cyclic notions of temporality derived from the Americas, and they dissect, explain, and explore the origins of the complex dynastic and ritual calendars of the Maya, Inca, and Aztecs. They subsequently consider how people sense time and its moral dimensions. Time becomes an inescapable feature of the process of perception, an entity that occupies a succession of moments rather than the knife-edge present ingrained in our Western minds.

Observations of the sun, moon, planets, and stars played a central role in ancient Maya lifeways, as they do today among contemporary Maya who maintain the traditional ways. This pathfinding book reconstructs ancient Maya astronomy and cosmology through the astronomical information encoded in Precolumbian Maya art and confirmed by the current practices of living Maya peoples.

Susan Milbrath opens the book with a discussion of modern Maya beliefs about astronomy, along with essential information on naked-eye observation. She devotes subsequent chapters to Precolumbian astronomical imagery, which she traces back through time, starting from the Colonial and Postclassic eras. She delves into many aspects of the Maya astronomical images, including the major astronomical gods and their associated glyphs, astronomical almanacs in the Maya codices [painted books], and changes in the imagery of the heavens over time. This investigation yields new data and a new synthesis of information about the specific astronomical events and cycles recorded in Maya art and architecture. Indeed, it constitutes the first major study of the relationship between art and astronomy in ancient Maya culture.