O período Epiclássico na Mesoamérica: implicações para a questão tolteca e o sítio arqueológico de Chichén Itz The Epiclassic period in Mesoamerica: implications to the toltec question and the archaeologycal site of Chichén Itzá

A Arqueologia de Chichén Itzá sugere que sua construção data fundamentalmente do período Clássico Terminal ou Epiclássico (700-950 d.C.), ao invés do Pós-Clássico Inicial (950-1100 d.C.). Esta afirmação chama a atenção para as implicações de cronologia para o muito conhecido problema tolteca. Estamos trabalhando com a premissa que a ocupação de Chichén Itzá é, em sua maior parte, anterior à fase Tollán de Tula (900-1200 d.C.), o que nos leva a crer que o que geralmente é identificado como iconografia tolteca e, portanto, de origem das terras altas centro-mexicanas, de fato data do horizonte Epiclássico.<br>The Archaeology of Chichén Itzá suggests that its construction fundamentally date of the period Classic Terminal or Epiclassic (700-950 AD), instead of the Post-Classic Periodo (950-1100 AD). This draws attention to the implications of chronology for the well known problem tolteca. We are working with the assumption that the occupation of Chichén Itzá is, in the most part, prior to the stage Tollán of Tula (900-1200 AD), which leads us to believe that what is usually identified as tolteca iconography and therefore uplands of origin of the center-Mexican, in fact date Epiclassic horizon

Odontometric investigation of the origin of freestanding shrine ossuaries at Mayapan

Mayapan was the largest and most densely populated city in the Maya area during the Late Postclassic period (ca. AD 1200–1450), but was it truly cosmopolitan? This question was investigated through biodistance and population genetic analyses of heritable dental metric traits, the first such study conducted at this site.The analyses concentrated on burials excavated from a diverse array of contexts, such as mass graves, residences, and plaza floors, with a particular focus on freestanding shrine ossuaries. The results of both univariate and multivariate analyses suggest individuals interred in freestanding shrine ossuaries are genetically distinct from contemporary and earlier populations from northwestern Yucatan, suggesting this new burial practice was introduced by foreigners. These findings also have implications for the larger question of whether pan-Mesoamerican elite identity formationin the Postclassic period (AD 900–1543) was accompanied by more intense long-distance mixing of populations, rather than just the exchange of goods and ideas. Given the important role played by exchange in the regeneration of sociopolitical complexity in ancient societies from different parts of the world (Schwartz,2006), this study also contributes to the broader discussion of how cultures survive and respond to upheaval, as well as to a more nuanced consideration of the role of migration in culture change