By Arthur A. Joyce
Mixtecs, Zapotecs, and Chatinos: historical Peoples of Southern Mexico examines the origins, heritage, and interrelationships of the civilizations that arose and flourished in Oaxaca.
Provides an up to date precis of the present nation of study findings and archaeological evidenceContent:
Chapter One humans, tradition, and heritage (pages 1–34):
Chapter Peoples and Landscapes at the Eve of the Spanish Conquest (pages 35–63):
Chapter 3 From Foragers to Village existence (pages 64–83):
Chapter 4 Negotiating neighborhood and Complexity (pages 84–117):
Chapter 5 From Village to urban: The Founding and Early improvement of Monte Alban (pages 118–159):
Chapter Six Political Centralization within the Mixteca and Coast (pages 160–196):
Chapter Seven Authority and Polity within the vintage interval (pages 197–247):
Chapter 8 cave in and Reemergence (pages 248–282):
Chapter 9 Conclusions (pages 283–295):
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Extra info for Mixtecs, Zapotecs, and Chatinos: Ancient Peoples of Southern Mexico
Research in historical linguistics has also been used by archaeologists to develop models on the divergence of ethnolinguistic groups (Josserand et al. 1984). Oaxaca’s ethnographic and linguistic record provides a means for understanding indigenous cultural principles and practices. In subsequent chapters, this view of indigenous belief and practice will provide a basis for developing relational analogies (Stahl 1993; Wylie 1985) that in conjunction with archaeological data can be used to make inferences about prehispanic society and culture.
Finally, agency has often been equated with power, as in the ability to effect change in society. Another debate surrounding the use of agency in archaeology is whether agency exists at the level of individuals (Flannery 1999) or groups (Gillespie 2001). I believe that much of the debate over agency in archaeology misses the point at the heart of practice theory – the recursivity of social life and the inseparability (duality) of the subject and society, including both their ideational and material dimensions.
For example, in ancient Oaxaca, rulers used language, dress, and ritual practices to at times foreground a distinct “international” identity that connected them to likeminded nobles throughout Mesoamerica, whereas in other contexts they acted as the “father or mother” of the community, foregrounding affiliations with their subjects. At times the intersection of these local and “international” identities embodied unresolved conflicts and social tensions (Barber 2005; A. Joyce 2006). People therefore embody an intersection of identities that never represent a unified, consistent, fixed, and integrated whole.
Mixtecs, Zapotecs, and Chatinos: Ancient Peoples of Southern Mexico by Arthur A. Joyce