Plazas and patios were important spaces for expressing power and social identity in prehispanic Mesoamerica. However, plazas can be analytically problematic, because they were often kept clean of material debris. Previous geoarchaeological studies of anthropogenic soils and sediments have shown that specific activities leave characteristic chemical signatures on prepared earthen surfaces. The research presented here uses soil chemical residue analysis and excavation data to examine use patterns in the North Plaza of Palmarejo, Honduras during the Late Classic period. The goal is to determine whether the plaza was used for residential or ceremonial purposes. The chemical results indicate that activities in the northern half of the plaza were distinct from those that occurred in the southern half. These results, along with the artifact assemblage recovered from excavations, suggest ceremonial use. Additionally, this research compares various soil properties, including pH and organic matter, from the North Plaza to broaden our reach in prospecting for activity loci using soil chemistry. Recent studies tend to rely on spatial differences in elemental concentrations for identifying activity patterns in the archaeological record. However, other related soil properties sometimes correlate with chemical residues, especially phosphates. The research presented explores these interconnections with the greater goal of identifying the ways and extent to which various soil properties are linked in the formation and preservation of ancient activity loci. Results suggest that the deposition and adsorption of chemical residues in anthropogenic soils at Palmarejo are generally too variable to be accurately characterized by either pH or organic matter. Chemical elements may best reveal the use of the North Plaza in antiquity.

Communities have traditionally been viewed as spatially bounded social units composed of multiple households whose inhabitants are integrated by shared resources and a common sense of identity. While investigating resources and identity is useful for archaeological study because of their material correlates, such views of community ultimately fail to acknowledge the dynamic interaction between cultural and environmental forces in shaping and shifting those arrangements over time. This study examines settlement, excavation, and geoarchaeological data from the Palmarejo Valley in northwestern Honduras with the aim of modeling the process of community formation at the intersection of social and natural landscapes in both the past and present.

The construction of buildings to replicate specific places within the mythic landscape was a long-standing and widespread tradition in ancient Mesoamerica. This study moves beyond the identification of motifs that marked buildings as mythic, as it examines the messages communicated by these structures and evaluates the meaning and impact of mythic architecture within its historic and cultural contexts. An essential aspect of this study is the investigation of ritual dramas which reenacted episodes from creation narratives. By physically re-creating mythic locations and by re-actualizing mythic events, Mesoamerican communities manifested cosmogonic space and time so that the mythic was made present. Moreover, each building was constructed during a specific moment in time and at a particular location, and therefore it reflected and responded to particular historical realities. Because of this, Mesoamerican mythic architecture had a dual significance: both mythic and historic. Mythic architecture was an active force within the community: it communicated views concerning the origins of the world and the foundations of rulership and culture. It also made these concepts tangible within the historical world. Its very presence confirmed the reality of the mythic realm, thereby reinforcing and validating the culture’s core constructs. Because these structures manifested the mythical landscape, they were particularly potent locations for the reenactment of mythological events. These mythic dramas took place in real time which placed the structure within a specific historical context. When it was the ruler who took on the identity of the creation deities during mythic performances, the blending of myth and history was most significant. In addition, mythic dramas were the means by which the populace could be directly integrated into the mythological narrative. By examining evidence of mythic architecture and mythic drama from different Mesoamerican cultures—with a particular focus upon Classic period Copán and the Postclassic Aztec Templo Mayor—this dissertation demonstrates how they reflected their specific cultural contexts and how different communities interacted with these structures in distinct ways. This study also provides new insight into the significance of these structures at specific places and times and suggests how mythic architecture reflected changing historical circumstances. / text

Near the edge of the Aztec empire, about sixty-eight miles from Mexico City-Tenochtitlan, the temple complex Malinalco (built 1501 -- ca. 1519) comprises a tiny portion of an eponymous town and has the only known monolithic temple in Mesoamerica. The Mexica tlatoani Ahuitzotl (r. 1486-1502) commissioned the complex in 1501, and his successor Moctezuma II (r. 1502-1520) renewed the work order at least once. The site remained unfinished after the Spanish conquest of Tenochtitlan in 1521. The remarkable preservation of Structure I offers a unique view of a Mexica temple interior, and the eagle and jaguar seats carved within that temple led to the traditional interpretation of the site as a haven for eagle and jaguar warriors. In contrast, I contend that Malinalco's ceremonial center was a Mexica space for politico-religious rituals likely performed by the tlatoani or his proxies. My analysis of Malinalco's pre-Mexica history (Chapter 2) examines the mythical history of the Malinalca and their possible dual Mexica-Toltec heritage. Malinalco's now-lost mural of Toltec warriors situates the site within the larger corpus of Tula-inspired procession scenes, and links it iconographically to Tenochtitlan monuments that legitimated imperial power. Through a close analysis of early colonial texts and pictographic sources, I show that the eagle and jaguar seats in Structure I were not used by warriors, but rather were the purview of the tlatoque. An analysis of Malinalco's sacred landscape features demonstrates that the Mexica did not simply build a temple complex in the sacred space of a subject territory, but rather transformed the shape of a sacred mountain in declaration of a god-like imperial power. Finally, Malinalco's famous upright drum, often cited as proof that the site was for warriors, actually shows eagle and jaguar warriors weeping as they sing a war song, perhaps alluding to the martial sacrifices of the empire as it fought to preserve and expand its boundaries. I conclude that the Mexica designed Malinalco as a space for the performance of politico-religious regime-legitimating rituals, permanently declaring their dominance in their empire's hinterland. / text

Paleoecology has been only in recent decades applied to Mesoamerica; this thesis provides new records of paleoenvironmental changes in Guatemala. Paleoecological reconstructions are developed based mainly on pollen in the Lachuá lowlands and Purulhá highlands of the Las Verapaces Region. For the first time, quantitative vegetation and climate analyses are developed, and plant indicator taxa from vegetation belts are identified. Changes in vegetation are explained partially by elevation and climatic parameters, topography, drainage divides, and biogeography. Pollen rain and indicator plant taxa from vegetation belts were linked through a first modern pollen rain analysis based on bryophyte polsters and surface sediments. The latter contain fewer forest-interior plant taxa in both locations, and in the highlands, they contain higher local pollen content than in the lowlands. These calibrations aided vegetation reconstructions based on fossil pollen in sediment records from the Lachuá and Purulhá regions. Reconstructions for the last ~2000 years before present (BP) were developed based on fossil pollen from cores P-4 on a floodplain in Purulhá, and L-3, a wetland in Lachuá. Core P-4 suggests that Mayan populations developed a system of agricultural terraces in a former paleolake-swamp environment, which was abandoned at the time of the Spanish Conquest (~400 BP). Core L-3 indicates the abandonment of Mayan “Forest Gardens” at the time of the early Postclassic. These gardens likely prevailed during the Classic period (~300-1100 yrs BP) at the outskirts of the ancient city of Salinas de los Nueve Cerros. Following abandonment, forest recovery took place for about 800 yrs. Cultural factors are found to be more important in determining vegetation dynamics in this region, since no clear evidence of climate forcing was found. The P-4 and L-3 cores provide likely evidence that Mayan populations were, contrary to other evidence, innovative landscape managers. Scenarios in the Las Verapaces Region have been drastically modified in recent times (e.g. after the European Conquest), as suggested by pollen evidence in the top of both P-4 and L-3 cores, possibly due mostly to modern large scale natural resources exploitation, which represent environmental threats greater than any seen in the last ca. 2000 years.

Paleoecology has been only in recent decades applied to Mesoamerica; this thesis provides new records of paleoenvironmental changes in Guatemala. Paleoecological reconstructions are developed based mainly on pollen in the Lachuá lowlands and Purulhá highlands of the Las Verapaces Region. For the first time, quantitative vegetation and climate analyses are developed, and plant indicator taxa from vegetation belts are identified. Changes in vegetation are explained partially by elevation and climatic parameters, topography, drainage divides, and biogeography. Pollen rain and indicator plant taxa from vegetation belts were linked through a first modern pollen rain analysis based on bryophyte polsters and surface sediments. The latter contain fewer forest-interior plant taxa in both locations, and in the highlands, they contain higher local pollen content than in the lowlands. These calibrations aided vegetation reconstructions based on fossil pollen in sediment records from the Lachuá and Purulhá regions. Reconstructions for the last ~2000 years before present (BP) were developed based on fossil pollen from cores P-4 on a floodplain in Purulhá, and L-3, a wetland in Lachuá. Core P-4 suggests that Mayan populations developed a system of agricultural terraces in a former paleolake-swamp environment, which was abandoned at the time of the Spanish Conquest (~400 BP). Core L-3 indicates the abandonment of Mayan “Forest Gardens” at the time of the early Postclassic. These gardens likely prevailed during the Classic period (~300-1100 yrs BP) at the outskirts of the ancient city of Salinas de los Nueve Cerros. Following abandonment, forest recovery took place for about 800 yrs. Cultural factors are found to be more important in determining vegetation dynamics in this region, since no clear evidence of climate forcing was found. The P-4 and L-3 cores provide likely evidence that Mayan populations were, contrary to other evidence, innovative landscape managers. Scenarios in the Las Verapaces Region have been drastically modified in recent times (e.g. after the European Conquest), as suggested by pollen evidence in the top of both P-4 and L-3 cores, possibly due mostly to modern large scale natural resources exploitation, which represent environmental threats greater than any seen in the last ca. 2000 years.

Theories of writing are one of the fundamental ways by which Indigenous peoples have been labeled as "uncivilized." In these discussions, writing becomes synonymous with history, literacy, and often times Truth. As such, scholars studying Nahua codices and Andean khipu sometimes juxtapose the two because together they present a break in an evolutionary theory of writing systems that links alphabetic script with the construction of "complex civilizations." Contemporary scholars tend to offer an "inclusive" approach to the study of Latin American histories through challenging exclusive definitions of writing. These definitions are always informed and limited by language-the extent to which these "writing" systems represent language. However, recentering discussions of writing and language on what Gregory Cajete has called Native Science shifts the discussion to matters of ecology in a way that intersects with current scholarship in bicocultural diversity studies regarding the link between language, culture, and biodiversity. Because of the ways in which language configures rhetoric and writing studies, a shift in understanding how language emerges bears great impact on how we understand not only the histories tied to codices and khipu but also how they function as epistemologies. In my dissertation, I build a model of relationality using Indigenous and decolonial methodologies alongside the Nahua concept of in ixtli in yollotl (a wise face/a wise heart) and embodied rhetorics. The model I construct here offers a path for understanding "traditional" knowledges as fluid and mobile. I specifically look at the relationship between land, bodies, language, and Native Science functions on the reciprocal relationship between those three components in making meaning. I then extend this argument to show how the complex web of relations that we might call biocultural diversity produces and is produced by "things" like images from codices and khipu that in turn help to (re)produce biocultural diversity. Thing theory, in emerging material culture studies, argues for the agency of cultural artifacts in the making of various realities. These "things" always-already bear a relationship to bodies and "nature." Thing theory, then, can challenge us to see artifacts like khipu and Nahua images as language artifacts and help us connect Nahua images and khipu to language outside of a text-based model. Ultimately, I argue that Native Science asks us to see language as a practice connected to biocultural diversity.

abstract: This dissertation investigates socio-economic strategies adopted by a small craftworking community situated on the edge of one of the earliest, largest and most complex cities in Mesoamerica. The focus of investigation is San Jose 520, a hamlet located on the southeastern margin of Teotihuacan and occupied primarily during the Tlamimilolpa and Xolalpan phases (ca. A.D. 200-500). Its inhabitants were potters of low socio-economic status living in small, architecturally simple residential structures. The investigation complements much more numerous studies of higher-status groups residing in Teotihuacan's famous apartment compounds, much larger and architecturally more formal structures clustered primarily within built-up parts of the city. The founding residents of San Jose 520 might have initially been immigrants, arriving at Teotihuacan after most of the city was already filled in and occupied, and therefore settling in a spatially marginal area with limited potential for farming. Archaeological field and lab investigations demonstrate that they adopted ceramic production as a strategy of economic survival in a competitive urban system. They specialized in the manufacture of the outcurving bowl--a vessel widely used at Teotihuacan for food service and certain ritual activities. At smaller scales of production, these potters also made other types of serving and ritual vessels and figurines. Evidence relating to mortuary and domestic rituals indicates participation in a number of the rituals typical of other sectors of Teotihuacan society, but not all. The most general goal of this investigation is to improve understanding of how socially and spatially marginal peoples possessing low economic status developed and exploited viable economic niches in pre-industrial urban systems. The San Jose 520 potters appear dynamic in their economic adjustment--in part by enhancing their production system over time through the adoption of various specialized pot-making tools (some as yet undocumented for Teotihuacan), and to some extent by modifying their product line, they survived for many generations. Nevertheless, they never succeeded in significantly raising their economic status; at the time of their apparent disappearance sometime in the Xolalpan phase, these potters and their households continued to constitute a case study of urban poverty in a massive pre-industrial city. / Dissertation/Thesis / Ph.D. Anthropology 2011

abstract: This archaeological study applies a world-systems-based approach in evaluating regional economic interaction among independent polities. It focuses specifically on interaction between local polities and Teotihuacan-affiliated populations in the Western Tuxtlas Region of the Gulf Coast of Veracruz, Mexico during the Early Classic and Middle Classic periods (A.D. 300-650). Changes in regional economics followed the founding of the Teotihuacan-linked center of Matacapan in the Catemaco River Valley. To assess these changes, this research characterizes the consumption of Matacapan-produced imports in two independent neighboring polities to reconstruct regional distribution networks and assess Matacapan’s impact on the region. The Central Highland capital of Teotihuacan had variable influence throughout Mesoamerica. One pronounced occurrence of this influence has been identified at Matacapan, which displays strong material culture and architectural connections to Teotihuacan. This research therefore employs a modified world-systems framework which removes the assumption of hierarchy and instead focuses on regional interaction within the periphery. It views the establishment of regional distribution networks centered at Matacapan that articulate with the two neighboring polities as a form of incorporation, the process wherein external groups are brought into a system. To assess incorporation, four potential Matacapan-centered networks are analyzed. These networks consist of the distribution of two ceramic types and obsidian blades produced from two sources. Artifacts from survey, surface collection, and excavation were subjected to ceramic analysis, lithic analysis, petrography, neutron activation analysis, and X-ray fluorescence analysis to identify source, form, and production technology. These data aid in determining network participation in each polity. By assessing importation in these local polities, the form and degree of their incorporation will be identified. Incorporation of indigenous polities into regional networks was not uniform within the Western Tuxtlas Region. Two Matacapan-centered networks were identified, and they differ in form and extent. One indigenous polity, Teotepec, participated in both networks while the other, Totocapan, participated in one. I argue that Teotepec’s incorporation into a second network was strategic in that it was mutually beneficial to both involved parties. Additionally, indigenous Tuxtlas’ polities were able to negotiate interaction with their Teotihuacan-affiliated neighbor for desired goods without forfeiting political or cultural autonomy. / Dissertation/Thesis / Doctoral Dissertation Anthropology 2016

abstract: This project investigates social mobility in premodern states through a contextualized program of isotopic research at the archaeological site of Teotihuacan, Mexico. Due to the lack of a concrete methodology that can be used to recover information concerning rates of social mobility from archaeological remains, many traditional archaeological models either ignore social mobility or assume that boundaries between socioeconomic strata within archaic states were largely impermeable. In this research, I develop a new methodological approach to the identification of socially mobile individuals in the archaeological record based on changes in the diet across the lifecourse that can be detected through isotopic paleodietary indicators. Drawing upon cross-cultural research surrounding the relationship between diet and socioeconomic status and established methodologies in the biogeochemical analysis of human remains, this methodological approach provides a basis for broader comparative studies evaluating the nature of social mobility within archaic states. I then test the practical application of this methodology by applying it to a mortuary sample including individuals from distinctive socioeconomic groups from the pre-Hispanic city of Teotihuacan, Mexico. The study recovers and uses the dietary isotope ratios within bone and tooth samples from 81 individuals buried throughout the city 1) to define the dietary correlates of wealth and status at Teotihuacan and 2) to identify individuals displaying lifetime dietary changes consistent with changes in socioeconomic status. In addition to supplementing our current understanding of Teotihuacan foodways and processes of geographic migration into the city, I identify an adult male individual from the La Ventilla B apartment compound who displays dietary changes throughout his life that are consistent with downward socioeconomic mobility from a high status socioeconomic group in early adolescence to an intermediate status group later in adulthood. I conclude by identifying ways to move forward with the comparative archaeology of socioeconomic mobility in premodern contexts and highlight the applicability of archaeological information to our understanding of present-day processes of social mobility. / Dissertation/Thesis / Doctoral Dissertation Anthropology 2017