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By linking ancient places with present communities, Landscapes of Origin in the Americas explores how cultural landscapes sustain the continuity of origin narratives.

Landscape is a powerful factor in the operation of memory because of the associations narrators make between the local landscape and the events of the stories they tell. Ancestors and mythological events often become fixed in a specific landscape and act as timeless reference points. 

In conventional anthropological literature, "landscape" is the term applied to the meaning local people bestow on their cultural and physical surroundings. In this work, the authors explore the cultural and physical landscapes an individual or cultural group has constructed to define the origins or beginnings of that cultural group as revealed through shared or traditional memory. The cultural landscapes of origins in diverse sites throughout the Americas are investigated through multidisciplinary research, not only to reveal the belief system and mythologies but also to place these origin beliefs in context and relationship to each other. In a continual interaction between the past, present, and future, time is subordinate to place, and history, as defined in Western academic terms, does not exist.



 

This volume offers an integrated and comparative approach to the Popol Vuh, analyzing its myths to elucidate the ancient Maya past while using multiple lines of evidence to shed light on the text. Combining interpretations of the myths with analyses of archaeological, iconographic, epigraphic, ethnohistoric, ethnographic, and literary resources, the work demonstrates how Popol Vuh mythologies contribute to the analysis and interpretation of the ancient Maya past.
 
The chapters are grouped into four sections. The first section interprets the Highland Maya worldview through examination of the text, analyzing interdependence between deities and human beings as well as the textual and cosmological coherence of the Popol Vuh as a source. The second section analyzes the Precolumbian Maya archaeological record as it relates to the myths of the Popol Vuh, providing new interpretations of the use of space, architecture, burials, artifacts, and human remains found in Classic Maya caves. The third explores ancient Maya iconographic motifs, including those found in Classic Maya ceramic art; the nature of predatory birds; and the Hero Twins’ deeds in the Popol Vuh. The final chapters address mythological continuities and change, reexamining past methodological approaches using the Popol Vuh as a resource for the interpretation of Classic Maya iconography and ancient Maya religion and mythology, connecting the myths of the Popol Vuh to iconography from Preclassic Izapa, and demonstrating how narratives from the Popol Vuh can illuminate mythologies from other parts of Mesoamerica.
 
The Myths of the Popol Vuh in Cosmology, Art, and Ritual is the first volume to bring together multiple perspectives and original interpretations of the Popol Vuh myths. It will be of interest not only to Mesoamericanists but also to art historians, archaeologists, ethnohistorians, iconographers, linguists, anthropologists, and scholars working in ritual studies, the history of religion, historic and Precolumbian literature and historic linguistics.
 
Contributors: Jaime J. Awe, Karen Bassie-Sweet, Oswaldo Chinchilla Mazariegos, Michael D. Coe, Iyaxel Cojtí Ren, Héctor Escobedo, Thomas H. Guderjan, Julia Guernsey, Christophe Helmke, Nicholas A. Hopkins, Barbara MacLeod, Jesper Nielsen, Colin Snider, Karl A. Taube
 
 

In Maya theology, everything from humans and crops to gods and the world itself passes through endless cycles of birth, maturation, dissolution, death, and rebirth. Traditional Maya believe that human beings perpetuate this cycle through ritual offerings and ceremonies that have the power to rebirth the world at critical points during the calendar year. The most elaborate ceremonies take place during Semana Santa (Holy Week), the days preceding Easter on the Christian calendar, during which traditionalist Maya replicate many of the most important world-renewing rituals that their ancient ancestors practiced at the end of the calendar year in anticipation of the New Year’s rites.

Marshaling a wealth of evidence from Pre-Columbian texts, early colonial Spanish writings, and decades of fieldwork with present-day Maya, The Burden of the Ancients presents a masterfully detailed account of world-renewing ceremonies that spans the Pre-Columbian era through the crisis of the Conquest period and the subsequent colonial occupation all the way to the present. Allen J. Christenson focuses on Santiago Atitlán, a Tz’utujil Maya community in highland Guatemala, and offers the first systematic analysis of how the Maya preserved important elements of their ancient world renewal ceremonies by adopting similar elements of Roman Catholic observances and infusing them with traditional Maya meanings. His extensive description of Holy Week in Santiago Atitlán demonstrates that the community’s contemporary ritual practices and mythic stories bear a remarkable resemblance to similar cultural entities from its Pre-Columbian past.

This work is the first English translation of the complete text of the Title of Totonicapán, one of the most important documents composed by the K’iche’ Maya in the highlands of Guatemala, second only to the Popol Vuh. The original document was completed in 1554, only a few decades after the Spanish Conquest of the K’iche’ people in 1524. This volume contains a wholly new translation from the original K’iche’ Maya text, based on the oldest known manuscript copy, rediscovered by Robert Carmack in 1973.
 
The Title of Totonicapán is a land title written by surviving members of the K’iche’ Maya nobility, a branch of the Maya that dominated the highlands of western Guatemala prior to the Spanish invasion in 1524, and it was duly signed by the ruling lords of all three major K’iche’ lineages—the Kaweqib’, the Nijayib’, and the Ajaw K’iche’s. Titles of this kind were relatively common for Maya communities in the Guatemalan highlands in the first century after the Spanish Conquest as a means of asserting land rights and privileges for its leaders. Like the Popol Vuh, the Title of Totonicapán is written in the elevated court language of the early Colonial period and eloquently describes the mythic origins and history of the K’iche’ people. For the most part, the Title of Totonicapán agrees with the Popol Vuh’s version of K’iche’ history and cosmology, providing a complementary account that attests traditions that must have been widely known and understood. But in many instances the Totonicapán document is richer in detail and departs from the Popol Vuh’s more cursory description of history, genealogy, and political organization. In other instances, it contradicts assertions made by the authors of the Popol Vuh, perhaps a reflection of internal dissent and jealousy between rival lineages within the K’iche’ hierarchy. It also contains significant passages of cosmology and history that do not appear in any other highland Maya text.
 
This volume makes a comprehensive and updated edition of the Title of Totonicapán accessible to scholars and students in history, anthropology, archaeology, and religious studies in Latin America, as well as those interested in Indigenous literature and Native American/Indigenous studies more broadly. It is also a stand-alone work of Indigenous literature that provides additional K’iche’ perspectives, enhancing the reading of other colonial Maya sources.
 

In “These Are Our Roots”,  Allen J. Christenson translates and analyzes historical documents composed by Tamub’ and Ilokab’ nobles of the K’iche’ Maya, who ruled much of the Guatemalan highlands until their lands were invaded by Spanish conquistadors in 1524. Complete original English translations of three Tamub’ texts and a new translation of the “Title of the Ilokab’” reveal how K’iche’ nobility strategically appropriated Christian elements from Dominican missionary texts while maintaining their Indigenous worldview. These documents served multiple purposes: legally establishing land rights, asserting nobility status, preserving cultural identity, and claiming religious legitimacy by positioning themselves as descendants of biblical figures—a sophisticated response to Spanish colonization that balanced accommodation and resistance through literacy, which had become a crucial tool for Indigenous elites navigating the colonial system.

The Tamub’ and Ilokab’ branches of the K’iche’ people have generally been overshadowed by their well-known Kaweq brethren, who wrote such literature masterpieces as the Popol Vuh and the Title of Totonicapán. But it is the voices relegated to the shadows of history that share views of events from different perspectives and whisper about what really happened behind the scenes—family jealousies, political rivalries, and delicious gossip about the great and the good who tend to focus on their own self-aggrandizing stories. “These Are Our Roots” is a valuable scholarly contribution to Maya studies and ethnohistory that makes these important primary sources more accessible to students and scholars.