Maya participation in the Postclassic Mixteca-Puebla or International Style has long been recognized in murals and manuscript painting. Recent explanations for Maya adoptions/modifications of this central Mexican style have shifted from invasion or “influence” to emphasize the active and selective participation of the Maya. I examine two examples, the solar murals of Mayapan and Flores Stela 4, to elucidate how they reflect Maya uses of the Mexican Other in service of local political and religious power. I argue that these works represent a Late Postclassic continuation of a long Maya tradition of using central Mexican forms and iconography as exotic ideological “prestige goods” reinforcing the legitimacy of local elites. They cannot be understood apart from the previous history of interactions between the Maya and central Mexico, particularly in the Early Postclassic, and some of the “Mexican” elements in these examples may derive from Maya-Mexican interactions during this earlier time.

For Eloise Quiñones Keber, and in memory of H.B. Nicholson

Ethnohistoric documents characterize the thirteenth and fourteenth centuries in central Mexico as an era of endemic warfare and mass migration, processes that archaeologists have causally related to the development of the Aztec Empire. In this paper, we explore a striking transition in this dynamic, but poorly understood period at the Otomi capital of Xaltocan. The archaeological record reveals that with the adoption of Aztec II Black-on-Orange pottery by a.d. 1240, Xaltocan witnessed the expansion of the island to accommodate more residents, construction of the chinampa agricultural system, and the emergence of two subpopulations with distinct household organization, consumption, and funerary practices. We link a microscale examination of domestic activities with contextual understanding of macrolevel population dynamics, ethnic politics, and political-economic processes, and argue that this shift is due to an influx of migrants. These findings have significant implications for shifting conceptions of identity associated with the emergence of large polities.

The aim of this paper is to use the example of one type of pre-Hispanic Nahua song, the teponazcuicatl, or “log-drum song,” to present the problems that arise in the classification of preconquest Nahua verbal art identified by sixteenth century Europeans according to Western criteria of categorization as songs, poetry, or the verbal component of performances. A close examination of this genre, focused on its relationship with performance and, particularly, with pre-Hispanic theater, provides insights into how sixteenth century scribes' interpretation of Nahua oral discourse and the graphic arrangement of the alphabetically transcribed text influenced in the way Nahua culture and discourse are perceived.

This article examines the productivity of agriculture at the Postclassic polity of Xaltocan, Mexico. Employing multiple lines of data (remote sensing, artifactual, ecofactual, chronological, demographic, historic, ethnographic, and environmental), it reconstructs the potential productivity of an integrated raised field, chinampa system that surrounded the polity. This exercise reveals that the system was capable of producing a sizeable caloric surplus above the needs of the kingdom's estimated total population and the number of laborers necessary to maintain full production. To situate the processes related to agricultural production, the paper considers how farmers’ strategies were articulated with multiple institutions. Increased integration between political, social, and household institutions possibly fostered residents’ incorporation into the body politic and provided mechanisms to finance the political economy. Such integration and dependency fractured, however, when Xaltocan was conquered.

Elizabeth Brumfiel studied the local production and exchange of pottery in Xaltocan as part of her ongoing efforts to study the link between women's work and political change. We give continuity to Brumfiel's work by presenting a chemical characterization study of Plain Ware and lead-glazed earthenware in Xaltocan, Mexico. These wares were mostly used by women for cooking and storage. The pattern shows that the people of Postclassic Xaltocan increased their reliance on Plain Ware from nearby Cuauhtitlan through time, before and after they were conquered by the Aztecs. After the Spanish conquest, the people of Xaltocan relied more heavily on locally produced Plain Ware and began using lead-glazed earthenware. These two different empires affected the trade in cooking tools even though it was not part of their policies to affect the domestic economy directly.

In this study I argue that modern ethnographic data can be used in the interpretation of ancient Mesoamerican art and pictography, in particular, beyond iconographic analysis. Ancient painted texts were read in a performative way, with recitation, enunciation, and context playing a fundamental role in conveying meaning. While normally pictography is approached as a provider of content information, the way meaning is encoded and decoded is also integral to pictorial language. In this essay, I attempt to trace durable forms of Mesoamerican religiosity by comparing ancient depictions, their colonial transformations, and modern Mazatec chants through the prism of the “religious specialist.” This figure embodies an ecstatic experience: a direct contact and communication with the divine, which requires a cognitive transformation materialized in words, texts, and pictures.

Recent investigation among the Ayöök (Mixe) people of Oaxaca showed that the on-going use of a 260-day calendar complements the divinatory technique of casting maize seeds. This paper offers a detailed description of this mantic practice as a means to approach and better understand precolonial divinatory practices and the people who practiced them, such as the tonalopouhque among the Nahua. In particular, this new data will also serve to shed light on the use of the pictorial manuscripts that portray the 260-day calendar, such as the so-called Borgia Group Codices. Along these lines, historical and colonial accounts, origin narratives, visual culture, and the archaeology surrounding divination will also be re-examined. This article will show that, similar to the Ayöök contemporary daykeepers and diviners, those that lived in the past were also wise women and men who were specialized in managing the complicated system of symbolism surrounding prognostication and prescription set out over 260 days. Furthermore, they employed divination for medical purposes and aided people with afflictions, curing them of sickness.

Elizabeth Brumfiel has made many contributions in the area of Aztec-period economic specialization. This article builds on her work by examining social and political contingencies on the production of fancy featherwork objects. It goes beyond the urban core and explores the impact of Aztec imperial conquest and tribute demands on the production and distribution of feathered objects in conquered regions.

Drawing inspiration from the work and legacy of Elizabeth Brumfiel, I develop a case study about the lives and religious practices of Maya farmers at the Chan site in Belize, to demonstrate how farmers were neither the dopes, dupes, nor mystified masses of Maya state level ideologies. I use this case study to rethink anthropological theories that attempt to explain the role of state level ideologies in the production of inequality and power, particularly ideas about ideology and false consciousness that are often bundled together and referred to as the ‘dominant ideology thesis.’