This book examines Maya sacrifice and related posthumous body manipulation. The editors bring together an international group of contributors from the area studied: archaeologists as well as anthropologists, forensic anthropologists, art historians and bioarchaeologists. This interdisciplinary approach provides a comprehensive perspective on these sites as well as the material culture and biological evidence found there

The human body represents the perfect element for relating communities of the living with the divine. This is clearly evident in the mythological stories that recount the creation of humans by deities among ancient and contemporaneous societies across a very broad geographical environment. Thus, parts of selected human body parts or skeletal elements can then become an ideal proxy for connecting with the supernatural as demonstrated by the cult of the human skulls among Neolithic communities in the Near East as well as the cult of the relics of Christian saints. The aim of this volume is to undertake a cross-cultural investigation of the role played in antiquity by humans and human remains in creating forms of relationality with the divine. Such an approach will highlight how the human body can be envisioned as part of a broader materialization of religious beliefs that is based on connecting different realms of materiality in perceiving the supernatural by the community of the livings. Case studies on ritual aspects of funerary practices is presented, emphasising the varied roles of body parts in mortuary rituals and as relics. Other papers take a wider look at regional practices in various time periods and cultural contexts to explore the central role of the corpse in the negotiation of death in human culture.

The Central American country of Guatemala was populated by the Maya people whose empire extended from Honduras to the south to today's southern Mexico. Remnants of their presence are found throughout this region, with monumental architecture, cities, palaces, and great pyramids. Wherever one looks, the explosion of growth and development captures the viewer in its thrall. Even the many glyphs adorning these sites with their unique writing style are a marvel to behold. They lived here for an estimated two thousand years, and then, in the early 16th century, the Spanish came and conquered these people. By then, their greatness had already ended in the midst of the 10th century, when their culture and civilization collapsed. But they retained their culture by way of thousands of pictographic books which detailed their way of life and their advancements. But the Spaniards, zealous in their Catholicism, sought out and destroyed every such book they could find and burned them all. Except for three such books, known as the Maya Codices. Historians and scholars began the slow process of deciphering the Maya past. Great effort was expended and the reality of their lives, culture, kings, wars and daily practice began to emerge. And the world was astounded by the emerging picture. Perhaps a first in the world, was their mathematical calculation with 'zero,' a phenomenal achievement. Interestingly, the glyph of the zero depicted a woman - what mathematical genius was she to use zero in calculations? Their astronomy of the heavenly spheres was astoundingly precise, as was their knowledge of geometry and trigonometry. Their religion, however, included human sacrifices, following the practice of other nearby civilizations, such as the Aztecs, the Inca in South America, and others. The Spaniards stopped such worship and offerings and now subjugated these people into serfdom called encomiendas, or enforced working for the conquistadors and their descendants. Independence from Spain came in 1821, but the Mayan living conditions did not change. The country became divided between the Spanish descendants, now known as the Criollos, the middle class, known as Ladinos (not to be confused with Jews in 9th century Castilian Spain), and the Maya and other indigenous. The social distance from the upper to lower classes was immense. And that distance came forward during Guatemala's Civil War, from 1960 to 1996. The violence and massacres during this period was so evil, the president of the country, Rios Montt, was charged and convicted of Genocide, the first time a country charged its own leader with this crime. At a previous age and time, the face of Guatemala presented immense achievements. Today, violence, crime, and cultural penury is self-evident. Guatemala is a third-world country, where the majority of its people live in great poverty while the upper class has the land, its abundance and vast wealth.

Sacrifice is not simply an expression of religious beliefs. Its highly symbolic nature lends itself to various kinds of manipulation by those carrying it out, who may use the ritual in maintaining and negotiating power and identity in carefully staged 'performances'. This Element will examine some of the many different types of sacrifice and ritual killing of human beings through history, from Bronze Age China and the Near East to Mesoamerica to Northern Europe. The focus is on the archaeology of human sacrifice, but where available, textual and iconographic sources provide valuable complements to the interpretation of the material.

Illustrates new methodological directions in analyzing human social and biological variation Offers a wide array of research on past populations around the globe Explains the central features of bioarchaeological research by key researchers and established experts around the world

This book examines the subtle ways in which rhetorics of sacrifice have been re-appropriated into the workings of the global political economy in the 21st century. It presents an in-depth analysis of the ways in which ritual practices are deployed, under a diverse set of political and legal contexts, as legitimation devices in rendering exploitative structures of the prevailing political-economic system to appear inescapable, or even palatable. To this end, this work explores the deeper rhetorical and legal basis of late-capitalist governmentality by critically interrogating its mythical and ritual dimensions. The analysis gives due consideration to the contemporary incarnations of ritual sacrifice in the transnational neoliberal discourse: from those exploitative yet inescapable contractual obligations, to calendrical multi-billion dollar 'offerings' to the insatiable needs of 'too-big-to-fail' corporations. The first part of the book provides a working interpretative framework for understanding the politics of ritual sacrifice – one that not only accommodates multidisciplinary, interdisciplinary knowledge of ritual practices, but that can also be employed in the integrated analysis of sacrificial rituals as political rhetoric under divergent historical and societal contexts. The second conducts a series of case studies that cut across the wide variability of ritual public takings in late-capitalism. The book concludes by highlighting several key common doctrines of public ritual sacrifice which have been broadly observed in its case studies. These common doctrines tend to reflect the rhetorical and legal foundations for public takings under hegemonic market-driven governance. They define 'appropriate and proper' occasions for suspending pre-existing legal protections to regularize otherwise transgressive transfers of rights and possessions for the 'greater good' of the economic order.