By Traci Ardren
The flood of archaeological paintings in Maya lands has revolutionized our realizing of gender in historic Maya society. The dozen members to this quantity use quite a lot of methodological strategies―archaeology, bioarchaeology, iconography, ethnohistory, epigraphy, ethnography―to tease out the main points of the lives, activities, and identities of girls of Mesoamerica. The chapters, such a lot dependent upon contemporary fieldwork in imperative the US, research the function of ladies in Maya society, their position within the political hierarchy and lineage buildings, the gendered department of work, and the discrepancy among idealized Mayan womanhood and the day-by-day truth, between different subject matters. In every one case, the complexities and nuances of gender kinfolk is highlighted and the restrictions of our wisdom said. those items signify a major strengthen within the figuring out of Maya socioeconomic, political, and cultural life―and the archaeology of gender―and may be of serious curiosity to students and scholars.
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A field), but at other times, when women were at work cooking and men were at work on some other task, people's work would have been differentially situated in space. 7 People's similar or different daily work was coordinated in space in such a way that could facilitate interaction and communication rather than separation. Throughout the day, the interrelatedness of people's work and lives would have been visible. The spatial and social commingling of agricultural and domestic work at Chan Noohol promoted situated experiences in which work around the house would likely have been domestic and nondomestic, male and female, old and young.
5. I would like to thank Mark Kenoyer for pointing out the upper body/lower body similarities between the Classic corn deity and the corn plant when I gave an earlier version of this essay as a colloquium for the Department of Anthropology at the University of WisconsinMadison in 2000. 6. These fruit trees represent both mature (wild) forest fruits, such as cohune, and cultivated orchard fruit trees, such as avocado. Sapodilla is a mature forest fruit tree that may have been grown in orchards, at least in colonial times (Diccionario de Motul 1929; Lundell 1933; Marcus 1982; Michelon 1976; Robin 1999: 298).
In the early parts of the twentieth cenrury, staking claims to ejido lands was critical in indigenous politics. Also, farm produce was the most important economic resource for the farming family (Re Cruz 1996). Even when farmlands were quite far from village homes, entire farming families (men, women, and children) would relocate to these fields during periods of farmwork because it required "the involvement of all members in the family unit" (Re Cruz 1996: 89). In Yucatan today, farmers have multiple sources of income beyond farm produce.
Ancient Maya Women by Traci Ardren