The study of ancient Maya causeways is crucial for understanding Maya social and spatial organization. Archaeologists have been interested in Maya causeways for decades, specifically documenting their locations. More recently, the use of Geographic Information Systems, or GIS, has been used for understanding the spatial organization of archaeological sites. GIS analyses on ancient Maya causeways however have been very limited. This thesis aims to evaluate ancient Maya causeways through GIS analysis. Specifically, five intersite causeway systems are looked at: the Mirador Basin, Yaxuna-Coba-Ixil, Uxmal-Nohpat-Kabah, Ake-Izamal-Kantunil, and Uci-Kancab-Ukana- Cansahcab. These causeway systems were evaluated using least-cost paths based on the terrain. In this thesis, I argue that the intersite causeways do not follow a least-cost path based on terrain and that the purpose of these roads varies between sites and regions.

The study of ancient Maya intensive, intra-site agricultural systems, such as kitchen gardens, has gained new interest in recent years as a valuable way of interpreting numerous aspects of the ancient Maya's daily life (e.g. subsistence and settlement patterns, population growth, diet and nutrition, gender roles). However, while contemporary Maya kitchen gardens can often be easily identified and studied by cultural anthropologists and archaeologists, ancient kitchen gardens are usually much harder to identify by traditional archaeological techniques because of their lack of architectural structures and other identifying features. To compensate for this limitation, various forms of chemical testing (primarily phosphate analysis) are being used to positively identify kitchen gardens and other specific anthropogenically modified spaces that are invisible to standard archaeological techniques. The archaeological community trusts these methods to be a reliable way of testing soils in archaeological sites for specific agricultural features, even though there has been little research conducted to conclusively prove this assertion. In response to this lack of research, this thesis investigates the viability of phosphate analysis and other chemical tests through a comprehensive literary review of previous and current research and an analysis of the data presented within it. While soil phosphate analysis has been used in past and current research to identify general agricultural features with great success, the chemical signatures produced from this method only give vague information about the soil and what was done to it, making soil Phosphate analysis unreliable to definitively discern specific agricultural areas, such as kitchen gardens, from general agricultural areas.

Iconography encapsulates the cultural knowledge of a civilization. The ancient Maya of Mesoamerica utilized iconography to express ideological beliefs, as well as political events and histories. An ideology heavily based on the presence of an Otherworld is visible in elaborate Maya iconography. Motifs and themes can be manipulated to convey different meanings based on context. An example of this mutability can be witnessed in the depiction of Otherworld gods. Maya gods were not like Old World pantheons; gods were fluid and could function in multiple roles. Protector gods are an example of the fluidity of Maya deities. Scenes of protector gods are closely related, indicative of a specific theme and meaning. This thesis aims to define a specific iconographic theme, centered around a “protector,” based on the similarities of the composition of each scene in the sample set of images found on monuments. In conjunction with archaeological evidence and epigraphy, I suggest the protector theme depicts deities in the role of a protector

Most settlement pattern research and GIS analysis of the ancient Maya of the Northern Yucatan have focused on water availability in a dry landscape where cenotes are often the only water source. While water is of paramount importance, permanent settlement secondarily requires farmable soil, a resource often as precious as water in many parts of the Yucatan. The dynamics between these resources reveal areas of ideal settlement and more challenging landscapes for which the Maya developed strategies to overcome environmental conditions. A region of the southwest "Cenote Zone", however, appears to have presented the ancient Maya with insurmountably poor environmental conditions despite abundant water resources. The lack of dense population and stone architecture in this area emphasizes the lack of a simple correlation between cenotes and settlement. This thesis uses GIS analysis to identify and explore such problematic settlement areas to better understand the factors and complexities involved in the more successful settlements of neighboring regions.

The study of hieroglyphic texts is vital to the interpretation of the ancient Maya and how their worldview contributed to their daily lives. Hieroglyphic decipherment has been an arduous undertaking and a wide variety of the Late Classic Maya writing styles has also been documented. When specific hieroglyphic phrases are not fully understood it has been necessary to utilize other sources of information to help increase the understanding of these texts. The “lubat” glyphic phrase has been utilized in multiple mediums throughout the Late Classic period and is described as an artist’s signature. This artist signature is directly related to specific iconographic elements and themes that represent a cosmological view of the ancient Maya. This thesis demonstrates the connection between the lu-bat glyphic phrase and iconographic themes indicative of liminal powers exercised by the social elites in terms of the underworld. This connection is strengthened through the evaluation of the associated texts and iconographic analysis. While interpretations of the lu-bat glyphic phrase have suggested that it represented an artist’s signature, a concise articulation of the hieroglyphic values for the lu-bat glyphic phrase has not yet be achieved. The iconographic imagery involved with this glyph demonstrates an interactive level between the conduit being and liminal actions. This interaction depicts the individual involved as a direct medium for the ritual activities of the elites in terms of the underworld.

The ancient Maya adorned themselves with ornamental objects. This study investigates a type of polishing tool used by the ancient Maya to manufacture certain types of ornaments. Five stone polishing tools used by the ancient Maya are presented and analyzed. Relevant artifact forms are examined to establish which types of artifacts were being polished with these tools. An extensive discussion of the archaeological record and artistic representations of miniature earflares and buttons, which were polished with many of these stone polishing tools, is also included because the terminology used to refer to these objects has varied throughout the academic literature and is in need of clarification.

This thesis undertakes detailed analysis of a sample of 229 small chert tools from a single locus at the Maya site of Caracol, Belize. Emphasis is placed on determining the function of these tools and on the nature of their use in the broader Caracol economic system. Analysis sought to determine whether they were used for day-to-day household tasks or for specialized craft activity within the specified household locus and/or if they were prepared for broader distribution at Caracol. By focusing detailed analysis on artifacts from a single locus, greater insight is provided into the impact of household production on the overall Caracol economy. The thesis draws on traditional techniques of lithic analysis, while assessing tool morphology and chert reduction techniques; however, it is different from previous analyses in the Maya area in that it develops and applies specific quantifiable statistical methods (e.g., Chi-square and Coefficient of Variable) for particular tool type(s) used in the production and modification of crafts. Application of quantifiable methods and a detailed level of analysis helps to differentiate and determine chert tool variation or standardization, thus establishing ideal tool types within a craft production locus. The determination of the presence of standardization and ideal tool types elucidates that craft production was indeed taking place just outside the epicenter at Caracol and therefore suggests that not only were elites controlling the distribution of crafts via markets located at and along causeway and termini, but may have controlled the production of crafts as well. Future research aims to reanalyze tools from previously excavated craft production areas and also plans to test for the presence of additional crafting areas at or near the site's epicenter. A detailed analysis of a craft production locus and small chert flake tools reveals insight into the nature of the ancient Maya economy and into models of control over resources.

One of the more commonly known aspects of the ancient Maya culture is the ballgame. This ancient ballgame was played by most Mesoamerican cultures on a constructed ballcourt and many major Mesoamerican sites have at least one, if not more than one. Contemporary Mesoamericans still play versions of this ballgame today, but without the use of the ballcourts, questioning the importance and purpose of the ballcourt that is no longer the case today. After over a century of research, scholars have yet to unravel all the cosmological and mythological mysteries of the ballcourt and its purpose to the ancient Maya. Although the archaeological record rarely supports the well-known Postclassic Hero Twin myth, most scholars continue to use this myth to interpret Classic ballgame iconography. In this study, I link Classic period ballcourt architecture and iconography at Caracol to Preclassic cache practices, to an Early Classic tomb, and to an elite Classic structure, demonstrating a widespread set of cosmological symbols that were not exclusively reserved for the ballcourt. I suggest that the four eroded figures on Caracol Ballcourt Markers 1 and 2 represent east, west, zenith, and nadir, and that the north-south alignment of Classic Southern Lowland ballcourts was the result of a vertical visualization of the three ballcourt markers. This study shows that the Maya ballcourt was a cosmogram, intended to delineate sacred space and demarcate a portal into the underworld.

Water management techniques in the Southern Maya Lowlands are both regionally diverse and site specific. This thesis examines the water management strategies of the Classic Period Maya at the site of Caracol, Belize. While it is likely that elites at Caracol controlled the redistribution of resources, i.e. craft and agricultural products, it is probable that the production of agricultural resources and the maintenance of water resource acquisition took place on a more local level. In order to test this hypothesis, a sample of five reservoirs were examined through original research -- and situated in conjunction with past settlement studies -- to determine the water storage capacity and likely function of different water management features throughout the built environment of Caracol. As a result, this thesis argues that the placement and construction of water management features -- i.e., reservoirs -- at the site of Caracol, Belize are indicative of specific landscape patterns which are expressed by a distinct vernacular construction style and are also a reflection of the socio-political organization present within the site during the Late Classic Period.

This project presents an historical and sociological vision of indigenous Maya/Mam spirituality. The historical damage caused by the European invasion continues as modern exploitation that is causing a mass exodus towards the north. The project describes the survival of the Maya/Mam now living in the Metro District of The United Methodist Church in Memphis, Tennessee, and attempting to combine their new Christian faith with their ancestral spirituality preserved for more than 500 years. To include the generation of indigenous people born in the Diaspora takes transformative leadership. Key words: indigenous, Maya/Mam, spirituality, leadership.