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David Freidel

Washington University in St. Louis, Anthropology, Faculty Member

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Professor of Anthropological Archaeology and Maya Archaeologist. Graduated from Harvard College and the GSAS with a PhD on the settlement patterns of Cozumel Island. Mentor of 30 doctoral students in archaeology. Director of long-term field projects in Belize, Mexico and Guatemala.

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Papers by David Freidel

Waka', el reino del ciempiés: la reina K'abel y su historia recién descubierta

by JUAN CARLOS PÉREZ CALDERÓN and David Freidel

espanolLa antigua ciudad de Waka’ (conocida hoy como sitio arqueologico El Peru) esta localizada ... more espanolLa antigua ciudad de Waka’ (conocida hoy como sitio arqueologico El Peru) esta localizada en el Parque Nacional Laguna del Tigre, en el corazon de la Reserva de la Biosfera Maya en Peten. Desde 2003, el Proyecto Arqueologico El Peru-Waka’ ha desarrollado investigaciones multidisciplinarias ininterrumpidas que han llevado a una comprension importante de la historia del sitio y de la historia regional del area maya occidental. A partir del descubrimiento en 2012 de una tumba real de inicios del siglo viii, del intenso trabajo de laboratorio y del descubrimiento en 2013 de una estela con inscripciones jeroglificas del siglo vi, se han ido revelando las delicadas lineas de la politica regional y, quiza, las peligrosas estrategias por la permanencia en el contexto politico-militar de las Tierras Bajas Mayas del periodo Clasico guiados por una de las mujeres mas influyentes del occidente de Peten: la reina K’abel. EnglishThe ancient city of Waka’ (known today as the archaeological ...

“Hoja” Chan Ahk: El descubrimiento de la tumba de un rey del Clásico Temprano en el Palacio Real de El Perú-Waka’, Guatemala

by JUAN CARLOS PÉREZ CALDERÓN and David Freidel

Anales del Museo de América, 2019

Visiones serpentinas y laberintos mayas

by David Freidel and Charles Suhler

Arqueología Mexicana, 1998

This is the english text version that was sent to Arqueologia Mexicana; they added the good graph... more

First Old WomanMan and the Mesoamerican Diphrastic Kenning of Engendering

Religions, Jan 25, 2024

This article is an open access article distributed under the terms and conditions of the Creative... more

Symbolic and Structural Archaeology. Ian Hodder, editor. Cambridge Seminar on Symbolic and Structural Archaeology, New Directions in Archaeology, Cambridge University Press, Cambridge, England, 1982. viii + 188 pp., illus., biblio., index. $39.50 (cloth)

American Antiquity, 1984

This volume is an articulate critique of the banal functionalism of New Archaeology (especially &... more This volume is an articulate critique of the banal functionalism of New Archaeology (especially "ecological," "settlement," and "human adaptation" approaches), and the shallow determinism of American materialists (the band-chiefdom-state evolutionists). In the words of the editor, Ian Hodder, it is a "reactionary" tribute to V. G. Childe. The 15 papers—some data-heavy, rigorous and sophisticated; some theoretically dense (in materials with which archaeologists are probably totally unfamiliar, such as semiotic theory)— focus on context and meaning, on artifact as ideology. And apart from two chapters (these the poorest ones), each contribution involves attention to issues in contemporary Marxism—from Althusserian critique to research in iconics and social history. Symbolic and Structural Archaeology is intelligent, informed, and it merits study and discussion. The volume is occasion for general commentary on the results of the Cambridge Seminar and on the implications for archaeology. Importantly, as Leone notes in his concluding statement, "structure" here is far more Marx than it is Levi-Strauss. Similarly, Childe is more celebrated for his insertion of politics into archaeology than for his study of evolution or any specific analysis. But unfortunately there is not the accompanying political responsibility this might seem to suggest. Although this might be expected in the Philistine world of science worship where political analyses are dismissed, I do not think this accounts for the irresponsibility here. One minimal example of their irresponsibility is the use of "man" to mean "person." But theoretically, the implications are far reaching, for by not establishing explicit political reading and critique, the authors are forced to retreat to rationalist determination, thereby accepting the classical ideology/ knowledge dichotomy with its epistemological appeal. Despite their trappings, then, these questions are not political (i.e., about better ways to arrange social relations), but, rather, are about better ways to elucidate truth or reality. And this means political readings and political discourses (objections, say, to certain social relations by assigning certain significance to artifacts) are avoided in favor of debates about the "concealed," "real" social relations, "misrepresentations," "illusions," "inverted" social relations, or elucidation of existing contradictions or structures that lie hidden. That these notions are conventional Marxist orthodoxy does not privilege them from identity with the standard range of empiricist discovery techniques; the revelation or revealing of structures or ideologies is epistemologically identical to the discovery of facts. Politics, then, is reduced to determination in political guise. It can be achieved with the methodologies now in place, the testable "truth" and reality correspondence that is the object of New Archaeology. Knowledge is what "we" produce, ideology is what "they" (the human social form whose remains we investigate, or archaeologists with whom we disagree) produced. Moreover, the archaeological object is premised in conventional notions of totality ("society," "modes of production") rather than in strategically/theoretically posited social relations. Thus functional processes must be evoked, necessary to the continuity or existence ("reproduction," "articulation") of such totality. There is no fundamental epistemological way in which the articulations of modes of production or the unfolding of contradictions or structures differ from the condemned techno-eco-demo-coefficients or entropy determinations. Artifacts-as-ideology, if taken seriously as a political project, means that there can be no objects independent of discourse about such objects. This is not debate about existence; it is, rather, an issue of conditions (politically conferred) under which such objects can exist.

A Village Reemergent

Science, May 28, 1993

Lords of the Life Force and Their People

Book Reviews: Mesoamerican Sites and World Views by Elizabeth P. Benson, ed

Arch, 1984

Nuts, Bolts, and Bridges

2020 “Nuts, Bolts and Bridges, some reflections” in Nuts and Bolts of the Real Business of Ancient Maya Economies: From Farmers’ Fields to Royal Realms Edited by Marilyn Masson, David Freidel and Arthur Demarest, pp. 3-13. University Press of Florida , Sep 8, 2020

This chapter highlights some key themes of the chapters in the book, such as markets, low-density... more

The Distribution and Significance of E Groups

Maya E Groups, 2017

The significance of E Groups to the ancient Maya has been recognized for almost a century. Placed... more The significance of E Groups to the ancient Maya has been recognized for almost a century. Placed facing each other across a formal plaza, a western pyramid and a long eastern platform that usually supports three structures form the architectural arrangement known as an E Group. The solar alignments within an E Group were recognized first at Uaxactún, Guatemala, and were interpreted to mean that the entire complex functioned as a giant calendrical device. Because this architectural arrangement could be recognized at other Maya sites, it became viewed as central to the rise of Maya civilization. This chapter briefly reviews the history of E Group research and sets the stage for the more detailed studies that follow.

First Old WomanMan and the Mesoamerican Diphrastic Kenning of Engendering

This article is an open access article distributed under the terms and conditions of the Creative... more

The Futures of Our Pasts: Ethical Implications of Collecting Antiquities in the Twenty-first Century

E Groups, Cosmology, and the Origins of Maya Rulership

<p>The material symbol-systems of the Preclassic (1000 BCE–250 CE) Maya reflect a focus on ... more <p>The material symbol-systems of the Preclassic (1000 BCE–250 CE) Maya reflect a focus on the daily and annual cycles of the sun and the relationship between these and the cycles of the agrarian year, particularly as represented in the anthropomorphic Maize God. The Maya sun gods, the Maize God, and the solar avatar of the Creator God Itzamnaaj or the Principal Bird Deity are depicted in architectural decoration, murals and carvings in Preclassic contexts. They are also depicted in later Classic Period (250-950 CE) contexts. I explore these images and ideas to show that the E Group phenomenon was one part of the development of a pan-peninsular religion, worldview and ideology establishing the basis for Preclassic Maya rulership. Finally, I explore the prospect that the site of Cerros has an Eastern Triadic Structure, Structure 29, rather than an E Group. I propose on iconographic grounds that this building is a solar commemorative structure and possibly a bundle house.</p>

The monumental architecture

Ancestors in Cosmologies

SFI Working Papers contain accounts of scientific work of the author(s) and do not necessarily re... more SFI Working Papers contain accounts of scientific work of the author(s) and do not necessarily represent the views of the Santa Fe Institute. We accept papers intended for publication in peer-reviewed journals or proceedings volumes, but not papers that have already appeared in print. Except for papers by our external faculty, papers must be based on work done at SFI, inspired by an invited visit to or collaboration at SFI, or funded by an SFI grant. ©NOTICE: This working paper is included by permission of the contributing author(s) as a means to ensure timely distribution of the scholarly and technical work on a non-commercial basis. Copyright and all rights therein are maintained by the author(s). It is understood that all persons copying this information will adhere to the terms and constraints invoked by each author's copyright. These works may be reposted only with the explicit permission of the copyright holder.

Middle Formative Origins of the Early Classic Period Stela Cult

The 80th Annual Meeting of the Society for American Archaeology, 2015

Lords of the Life Force and Their People

The Origins of Maya Civilization . Richard E. W. Adams

American Anthropologist, Mar 1, 1979

Before Kukulkán: Bioarchaeology of Maya Life, Death, and Identity at Classic Period Yaxuná

The University of Arizona Press eBooks, 2017

The Cycling of an Era: Chichén Itzá and the Decline of Yaxuná Notes References Index PREFACE AND ... more The Cycling of an Era: Chichén Itzá and the Decline of Yaxuná Notes References Index PREFACE AND ACKNOWLEDGMENTS • XvII and 1990 through the good offices of George Stuart and from the National Endowment for the Humanities in 1988 and 1991. This project also received funding from a group of philanthropists in Dallas, Texas, through a nonprofit foundation originally organized by T. Tim Cullum. The Dallas group was convened and inspired by Stanley Marcus, long-term mentor to David Freidel during his years at Southern Methodist University. These Dallas friends have supported David Freidel's fieldwork and scholarship throughout his career. Finally, Jerome E. Glick began his support of David Freidel's work with the Yaxuná project, and that support has continued ever since. Distinguished professional colleagues in northern lowland archaeology, Edward Kurjack, Anthony P. Andrews, and Tomás Gallereta Negrón originally took David Freidel to Yaxuná and introduced him to the site and the community. Their collegiality and support ensured the successful launching of the first Yaxuná project. Fernando Robles Castellanos supported and participated in the Yaxuná research in ways critical to the discoveries and analyses presented in this book. The PIPCY project owes a great debt to the Consejo de Arqueología of the Instituto Nacional de Antropología e Historia for granting the permits to conduct this research, in particular Nelly Robles, Pedro Francisco Sánchez Nava, and María de los Ángeles Olay Barrientos, as well as all of our colleagues in the Mérida regional center, including Lourdes Toscano Hernández, José Osorio León, and Francisco Pérez, who have offered invaluable insight as responsables of the archaeological sites in the Municipio de Yaxcabá. Project co-directors over the years, Aline Magnoni, Traci Ardren, and Scott Hutson, deserve special thanks for getting this project off the ground and nurturing the research to the state it is in today. We thank the many students from the Universidad de las Américas Puebla who worked in a number of capacities on the project over the years, especially

Maritime Adaptation and the Rise of Maya Civilization: The View from Cerros, Belize

Elsevier eBooks, 1978

Waka', el reino del ciempiés: la reina K'abel y su historia recién descubierta

by JUAN CARLOS PÉREZ CALDERÓN and David Freidel

espanolLa antigua ciudad de Waka’ (conocida hoy como sitio arqueologico El Peru) esta localizada ... more espanolLa antigua ciudad de Waka’ (conocida hoy como sitio arqueologico El Peru) esta localizada en el Parque Nacional Laguna del Tigre, en el corazon de la Reserva de la Biosfera Maya en Peten. Desde 2003, el Proyecto Arqueologico El Peru-Waka’ ha desarrollado investigaciones multidisciplinarias ininterrumpidas que han llevado a una comprension importante de la historia del sitio y de la historia regional del area maya occidental. A partir del descubrimiento en 2012 de una tumba real de inicios del siglo viii, del intenso trabajo de laboratorio y del descubrimiento en 2013 de una estela con inscripciones jeroglificas del siglo vi, se han ido revelando las delicadas lineas de la politica regional y, quiza, las peligrosas estrategias por la permanencia en el contexto politico-militar de las Tierras Bajas Mayas del periodo Clasico guiados por una de las mujeres mas influyentes del occidente de Peten: la reina K’abel. EnglishThe ancient city of Waka’ (known today as the archaeological ...

“Hoja” Chan Ahk: El descubrimiento de la tumba de un rey del Clásico Temprano en el Palacio Real de El Perú-Waka’, Guatemala

by JUAN CARLOS PÉREZ CALDERÓN and David Freidel

Anales del Museo de América, 2019

Visiones serpentinas y laberintos mayas

by David Freidel and Charles Suhler

Arqueología Mexicana, 1998

This is the english text version that was sent to Arqueologia Mexicana; they added the good graph... more

First Old WomanMan and the Mesoamerican Diphrastic Kenning of Engendering

Religions, Jan 25, 2024

This article is an open access article distributed under the terms and conditions of the Creative... more

Symbolic and Structural Archaeology. Ian Hodder, editor. Cambridge Seminar on Symbolic and Structural Archaeology, New Directions in Archaeology, Cambridge University Press, Cambridge, England, 1982. viii + 188 pp., illus., biblio., index. $39.50 (cloth)

American Antiquity, 1984

This volume is an articulate critique of the banal functionalism of New Archaeology (especially &... more This volume is an articulate critique of the banal functionalism of New Archaeology (especially "ecological," "settlement," and "human adaptation" approaches), and the shallow determinism of American materialists (the band-chiefdom-state evolutionists). In the words of the editor, Ian Hodder, it is a "reactionary" tribute to V. G. Childe. The 15 papers—some data-heavy, rigorous and sophisticated; some theoretically dense (in materials with which archaeologists are probably totally unfamiliar, such as semiotic theory)— focus on context and meaning, on artifact as ideology. And apart from two chapters (these the poorest ones), each contribution involves attention to issues in contemporary Marxism—from Althusserian critique to research in iconics and social history. Symbolic and Structural Archaeology is intelligent, informed, and it merits study and discussion. The volume is occasion for general commentary on the results of the Cambridge Seminar and on the implications for archaeology. Importantly, as Leone notes in his concluding statement, "structure" here is far more Marx than it is Levi-Strauss. Similarly, Childe is more celebrated for his insertion of politics into archaeology than for his study of evolution or any specific analysis. But unfortunately there is not the accompanying political responsibility this might seem to suggest. Although this might be expected in the Philistine world of science worship where political analyses are dismissed, I do not think this accounts for the irresponsibility here. One minimal example of their irresponsibility is the use of "man" to mean "person." But theoretically, the implications are far reaching, for by not establishing explicit political reading and critique, the authors are forced to retreat to rationalist determination, thereby accepting the classical ideology/ knowledge dichotomy with its epistemological appeal. Despite their trappings, then, these questions are not political (i.e., about better ways to arrange social relations), but, rather, are about better ways to elucidate truth or reality. And this means political readings and political discourses (objections, say, to certain social relations by assigning certain significance to artifacts) are avoided in favor of debates about the "concealed," "real" social relations, "misrepresentations," "illusions," "inverted" social relations, or elucidation of existing contradictions or structures that lie hidden. That these notions are conventional Marxist orthodoxy does not privilege them from identity with the standard range of empiricist discovery techniques; the revelation or revealing of structures or ideologies is epistemologically identical to the discovery of facts. Politics, then, is reduced to determination in political guise. It can be achieved with the methodologies now in place, the testable "truth" and reality correspondence that is the object of New Archaeology. Knowledge is what "we" produce, ideology is what "they" (the human social form whose remains we investigate, or archaeologists with whom we disagree) produced. Moreover, the archaeological object is premised in conventional notions of totality ("society," "modes of production") rather than in strategically/theoretically posited social relations. Thus functional processes must be evoked, necessary to the continuity or existence ("reproduction," "articulation") of such totality. There is no fundamental epistemological way in which the articulations of modes of production or the unfolding of contradictions or structures differ from the condemned techno-eco-demo-coefficients or entropy determinations. Artifacts-as-ideology, if taken seriously as a political project, means that there can be no objects independent of discourse about such objects. This is not debate about existence; it is, rather, an issue of conditions (politically conferred) under which such objects can exist.

A Village Reemergent

Science, May 28, 1993

Lords of the Life Force and Their People

Book Reviews: Mesoamerican Sites and World Views by Elizabeth P. Benson, ed

Arch, 1984

Nuts, Bolts, and Bridges

2020 “Nuts, Bolts and Bridges, some reflections” in Nuts and Bolts of the Real Business of Ancient Maya Economies: From Farmers’ Fields to Royal Realms Edited by Marilyn Masson, David Freidel and Arthur Demarest, pp. 3-13. University Press of Florida , Sep 8, 2020

This chapter highlights some key themes of the chapters in the book, such as markets, low-density... more

The Distribution and Significance of E Groups

Maya E Groups, 2017

The significance of E Groups to the ancient Maya has been recognized for almost a century. Placed... more The significance of E Groups to the ancient Maya has been recognized for almost a century. Placed facing each other across a formal plaza, a western pyramid and a long eastern platform that usually supports three structures form the architectural arrangement known as an E Group. The solar alignments within an E Group were recognized first at Uaxactún, Guatemala, and were interpreted to mean that the entire complex functioned as a giant calendrical device. Because this architectural arrangement could be recognized at other Maya sites, it became viewed as central to the rise of Maya civilization. This chapter briefly reviews the history of E Group research and sets the stage for the more detailed studies that follow.

First Old WomanMan and the Mesoamerican Diphrastic Kenning of Engendering

This article is an open access article distributed under the terms and conditions of the Creative... more

The Futures of Our Pasts: Ethical Implications of Collecting Antiquities in the Twenty-first Century

E Groups, Cosmology, and the Origins of Maya Rulership

<p>The material symbol-systems of the Preclassic (1000 BCE–250 CE) Maya reflect a focus on ... more <p>The material symbol-systems of the Preclassic (1000 BCE–250 CE) Maya reflect a focus on the daily and annual cycles of the sun and the relationship between these and the cycles of the agrarian year, particularly as represented in the anthropomorphic Maize God. The Maya sun gods, the Maize God, and the solar avatar of the Creator God Itzamnaaj or the Principal Bird Deity are depicted in architectural decoration, murals and carvings in Preclassic contexts. They are also depicted in later Classic Period (250-950 CE) contexts. I explore these images and ideas to show that the E Group phenomenon was one part of the development of a pan-peninsular religion, worldview and ideology establishing the basis for Preclassic Maya rulership. Finally, I explore the prospect that the site of Cerros has an Eastern Triadic Structure, Structure 29, rather than an E Group. I propose on iconographic grounds that this building is a solar commemorative structure and possibly a bundle house.</p>

The monumental architecture

Ancestors in Cosmologies

SFI Working Papers contain accounts of scientific work of the author(s) and do not necessarily re... more SFI Working Papers contain accounts of scientific work of the author(s) and do not necessarily represent the views of the Santa Fe Institute. We accept papers intended for publication in peer-reviewed journals or proceedings volumes, but not papers that have already appeared in print. Except for papers by our external faculty, papers must be based on work done at SFI, inspired by an invited visit to or collaboration at SFI, or funded by an SFI grant. ©NOTICE: This working paper is included by permission of the contributing author(s) as a means to ensure timely distribution of the scholarly and technical work on a non-commercial basis. Copyright and all rights therein are maintained by the author(s). It is understood that all persons copying this information will adhere to the terms and constraints invoked by each author's copyright. These works may be reposted only with the explicit permission of the copyright holder.

Middle Formative Origins of the Early Classic Period Stela Cult

The 80th Annual Meeting of the Society for American Archaeology, 2015

Lords of the Life Force and Their People

The Origins of Maya Civilization . Richard E. W. Adams

American Anthropologist, Mar 1, 1979

Before Kukulkán: Bioarchaeology of Maya Life, Death, and Identity at Classic Period Yaxuná

The University of Arizona Press eBooks, 2017

The Cycling of an Era: Chichén Itzá and the Decline of Yaxuná Notes References Index PREFACE AND ... more The Cycling of an Era: Chichén Itzá and the Decline of Yaxuná Notes References Index PREFACE AND ACKNOWLEDGMENTS • XvII and 1990 through the good offices of George Stuart and from the National Endowment for the Humanities in 1988 and 1991. This project also received funding from a group of philanthropists in Dallas, Texas, through a nonprofit foundation originally organized by T. Tim Cullum. The Dallas group was convened and inspired by Stanley Marcus, long-term mentor to David Freidel during his years at Southern Methodist University. These Dallas friends have supported David Freidel's fieldwork and scholarship throughout his career. Finally, Jerome E. Glick began his support of David Freidel's work with the Yaxuná project, and that support has continued ever since. Distinguished professional colleagues in northern lowland archaeology, Edward Kurjack, Anthony P. Andrews, and Tomás Gallereta Negrón originally took David Freidel to Yaxuná and introduced him to the site and the community. Their collegiality and support ensured the successful launching of the first Yaxuná project. Fernando Robles Castellanos supported and participated in the Yaxuná research in ways critical to the discoveries and analyses presented in this book. The PIPCY project owes a great debt to the Consejo de Arqueología of the Instituto Nacional de Antropología e Historia for granting the permits to conduct this research, in particular Nelly Robles, Pedro Francisco Sánchez Nava, and María de los Ángeles Olay Barrientos, as well as all of our colleagues in the Mérida regional center, including Lourdes Toscano Hernández, José Osorio León, and Francisco Pérez, who have offered invaluable insight as responsables of the archaeological sites in the Municipio de Yaxcabá. Project co-directors over the years, Aline Magnoni, Traci Ardren, and Scott Hutson, deserve special thanks for getting this project off the ground and nurturing the research to the state it is in today. We thank the many students from the Universidad de las Américas Puebla who worked in a number of capacities on the project over the years, especially

Maritime Adaptation and the Rise of Maya Civilization: The View from Cerros, Belize

Elsevier eBooks, 1978

Maya E Groups: Calendars, Astronomy, and Urbanism in the Early Lowlands.

by David Freidel, Anne S. Dowd, and Jerry Murdock

MAYA E GROUPS: CALENDARS, ASTRONOMY, AND URBANISM IN THE EARLY LOWLANDS, Jul 2017

In ancient Maya cities, "E Groups" are sets of buildings aligned with the movements of the sun. T... more In ancient Maya cities, "E Groups" are sets of buildings aligned with the movements of the sun. This volume presents new archaeological data to reveal that E Groups were constructed earlier than previously thought. In fact, they are the earliest identifiable architectural plan at many Maya settlements. More than just astronomical observatories or calendars, E Groups were gathering places for emerging communities and centers of ritual--the very first civic-religious public architecture in the Maya lowlands. Investigating a wide variety of E Group sites in different contexts, this volume pieces together the development of social and political complexity in the ancient Maya civilization.

Book Review Essays Uncommon Ground

American Anthropologist 97(1): 126-127, 1995

Reassessing Shamanism and Animism in the Art and Archaeology of Ancient Mesoamerica

by Eleanor Harrison-Buck and David Freidel

Religions, 2021

Shamanism and animism have proven to be useful cross-cultural analytical tools for anthropology, ... more Shamanism and animism have proven to be useful cross-cultural analytical tools for anthropology, particularly in religious studies. However, both concepts root in reductionist, social evolutionary theory and have been criticized for their vague and homogenizing rubric, an overly romanticized idealism, and the tendency to ‘other’ nonwestern peoples as ahistorical, apolitical, and irrational. The alternative has been a largely secular view of religion, favoring materialist processes of rationalization and “disenchantment.” Like any cross-cultural frame of reference, such terms are only informative when explicitly defined in local contexts using specific case studies. Here, we consider shamanism and animism in terms of ethnographic and archaeological evidence from Mesoamerica. We trace the intellectual history of these concepts and reassess shamanism and animism from a relational or ontological perspective, concluding that these terms are best understood as distinct ways of knowing the world and acquiring knowledge. We examine specific archaeological examples of masked spirit impersonations, as well as mirrors and other reflective materials used in divination. We consider not only the productive and affective energies of these enchanted materials, but also the potentially dangerous, negative, or contested aspects of vital matter wielded in divinatory practices.

1995 - SAA - Northern Maya Architecture, Ritual, and Cosmology

by Charles Suhler and David Freidel

We lived closely with the Maya in Yaxuna, literally at the eastern village road entrance; we were... more We lived closely with the Maya in Yaxuna, literally at the eastern village road entrance; we were employers, patrons, and participants in their life. We worked within asemblea, sponsored benediciones to bless the work, we attended cha-chaak with the people; drank black soda jai-bol, drenched ourselves in copal smoke, and ran through the monte at night. This paper is an attempt to weave all that in with the archaeology.

Plataformas de Baile en Yaxuna

by Charles Suhler and David Freidel

I believe there are 3 of these in the archetypical triadic "hearthstone" arrangement. We have fo... more