By Anne S. Dowd, Susan Milbrath
the quantity is split into 3 sections: investigations into Mesoamerican horizon-based astronomy, the cosmological ideas expressed in Mesoamerican non secular imagery and rituals relating to astronomy, and the points of Mesoamerican calendars with regards to archaeoastronomy. It additionally offers state-of-the-art learn on varied subject matters comparable to documents of calendar and horizon-based astronomical commentary (like the Dresden and Borgia codices), iconography of burial assemblages, architectural alignment stories, city making plans, and counting or measuring devices.
Contributors—who are one of the most precious of their fields— discover new dimensions in Mesoamerican timekeeping and skywatching within the Olmec, Maya, Teotihuacano, Zapotec, and Aztec cultures. it will likely be of serious curiosity to scholars and students of anthropology, archaeology, artwork background, and astronomy.
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Extra resources for Cosmology, Calendars, and Horizon-Based Astronomy in Ancient Mesoamerica
Fernandez, 121–58. Stanford, CA: Stanford University Press. 16 S usan M ilbrath and A nne S. D owd Part II Horizon-Based Astronomy 2 Pyramids Marking Time Anthony F. Aveni’s Contribution to the Study of Astronomical Alignments in Mesoamerican Architecture Mesoamerican archaeoastronomy, including the antecedents of this discipline, has quite a long history. We could start by mentioning Ernst Förstemann’s analysis of the Dresden Codex Venus Table and continue with many other attempts to solve the questions concerning Prehispanic astronomically-related cultural manifestations, including the calendrical system, the knowledge and use of various cycles observed in the sky, celestial lore, and architectural orientations.
D owd set of relationships between theory and data. , a cosmogram), drawing upon Terrence Turner’s (1991) pivotal efforts in the areas of interactivist or constructivist theory. Faulseit’s idea in chapter 4 that a Zapotec city was essentially a world map or a cosmogram can be applied more broadly in our understanding of MesoÂ�american urban planning. The complementary opposites of sky-earth, up-down, rainy-dry seasons also leads us back to theoretical principles established by a long line of anthropologists and scholars of religious studies.
D. D. D. D. ). Records of past, present, and future events all incorporate a Mesoamerican calendar based on a repeating cycle of 260 days, employing a set of 20 named days as the basic blocks of time. These 20-day periods are also implicit in architectural alignments that reflect an interest in horizon-based astronomy and landscape features, such as sacred mountains. Some alignments anticipate important solar events at 20- or 40-day intervals, and others mark the position of the sun at 260-day intervals, dividing the year into two unequal parts.
Cosmology, Calendars, and Horizon-Based Astronomy in Ancient Mesoamerica by Anne S. Dowd, Susan Milbrath