Abstract

Large material accumulations from single events found in the archaeological record are frequently defined as evidence of ritual. They are interpreted as generalized deposit categories that imply rather than infer human motivations. While useful in the initial collection of data, these categories can, over time, become interpretations in and of themselves. The emic motivations behind the formation process of ‘ritual deposits’ ought to be considered using a relational ontology as an approach to understanding how past populations interacted with non-human actors, such as structures and natural features on the landscape. The present study evaluates the assembly and possible function of a dense deposit of artifacts recovered from a Classic period sweat bath at Xultun, Guatemala. Analyses of the various artifact types and human remains in the deposit in relation to what is known of the social history of the sweat bath itself illustrate ontological relationships among offered materials as well as between the offering and the personified place in which it was recovered. We observe that with a better understanding of place, it is possible to evaluate the ritual logic in Classic Maya material negotiations.

Highlights

  • Maya ontology is one where few binary distinctions are drawn between the animate and inanimate

  • As Harrison-Buck (2015, 65) explains, recent approaches depart from traditional definitions of animism as a set of beliefs (Tylor [1871] 1993) and instead consider ‘a relational ontology centred on relationships between human and “other-than-human” agents’ (e.g. Haber 2009; Harrison-Buck 2018; Harvey 2006)

  • As there is a considerable history in the negotiations with personified sweat baths in Mesoamerica, we argue that it is possible to evaluate the relationship among offered materials as well as between multiple social actors engaged in this ritual discourse

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Summary

Introduction

Maya ontology is one where few binary distinctions are drawn between the animate and inanimate. We consider a problematical deposit as evidence of a ritual discourse between human and non-human social actors, namely individuals from Xultun and a supernatural entity that embodied a particular sweat bath structure. Enveloping the façades of the Xultun sweat bath, Los Sapos, is an individual with limbs composed of iguana/toad conflations positioned so that the doorway is between their legs (Fig. 2).

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