In the territories of the former lakes in the Basin of Mexico, a tlatel was an insular settlement associated with the exploitation of lacustrine resources. This study examines the stratigraphy and geomorphological context of three tlateles in the eastern part of the former Lake Texcoco and correlates their phases of development with regional paleoclimatic trends from the seventh century b.c. to the sixteenth century. The results of this research indicate that fluvio-lacustrine (i.e., deltaic) sedimentation and freshwater springs in the lake basin were important features for the establishment of tlatel settlements in the highly dynamic and saline lacustrine environment. The formation and abandonment of the studied tlateles correlate with changes in other settlements and developments recorded in other parts of Lake Texcoco. Sites and sediments in the eastern part of Lake Texcoco provide proxy information on the lacustrine changes that accompanied the development of Tenochtitlan and other lacustrine settlements in its western part.

Functional determinations of stone tools gleaned through high-magnification usewear analysis enable archaeologists to reconstruct ancient household practices and identify diversity across regional domestic economies. A systematic obsidian usewear study with 300 specimens from the site of Altica, Mexico presented here reveals that tools from the Early–Middle Formative (1250–800 cal. b.c.) occupation were used for woodworking and subsistence-related activities. The high frequency of woodworking usewear patterns can be attributed to the construction and maintenance of the newly established settlement's households and agricultural plots. Combined with previous analyses of the site's paleoethnobotanical, osteological, and isotopic datasets, the usewear data further indicate a subsistence strategy that balanced foraging and non-intensive maize agriculture. Thanks to their proximity to the Otumba source and other sites exploiting it, Altica residents were able to employ a unifunctional tool-use approach with expedient percussion tools, which contrasts the multifunctional tool-use approaches documented at other Middle Formative sites.

Previous studies have interpreted greenstone objects referred to as Olmec “spoon” pendants based on hypothetical utilitarian functions that they might have served. This study argues that the unique form of these pendants is actually based on the shell of the wing oyster (Pteria), a nacreous pearl-forming bivalve found on either coast of Mesoamerica. The study of these skeuomorphic recreations of shells sheds light on conceptual relationships between jade and iridescent shell, as well as the ideological motivations behind such material substitutions. Although wing oyster pendants were produced during only the Formative period, the Classic Maya continued to value pearls, formed by such nacre-producing mollusks. This study demonstrates the frequent appearance of pearls in Mesoamerican artwork. Wing oyster pendants constitute an early basis for the ritual interchangeability of jade, shell, and pearl, and the widespread conceptual associations of these valued materials with breath, wind, and ancestors among later Mesoamerican traditions.

The Temple of the Inscriptions at Palenque, Mexico, is an outstanding example of Classic Maya architecture erected in the seventh century as the funerary building for ruler K'inich Janab Pakal. For decades, scholars have speculated on its construction sequence and the potential existence of hidden rooms on either side of Pakal's mortuary chamber. This article aims to advance understanding of the Temple's architectural context in light of new 3D data. After reviewing the application of drone-based photogrammetry and terrestrial Light Detection and Ranging in the Maya area, we argue that these techniques are capable of enhancing the architectural analysis of the Temple of the Inscriptions and showing that this structure was part of a larger architectural project, encompassing the adjacent Temple XIII, and the connecting stepped building platform. Our findings demonstrate that the basal platforms for the Temple of the Inscriptions and Temple XIII were erected contemporaneously and that the design of their mortuary chambers follows a tripartite layout we identified in Palenque's elite funerary architecture and associated mortuary practices. We conclude that these three buildings were part of a mausoleum architectural project, the construction of which was initiated by Pakal to reshape Palenque's site-core and enshrine the ruling family's power and ancestors.

El estudio del aprovechamiento animal en las ciudades mayas de tierras bajas ha ido en considerable aumento durante los últimos años, incorporando metodologías que han permitido discernir prácticas de cacería, manejo, y cautiverio de algunas especies. En Palenque, los estudios zooarqueológicos poseen una tradición netamente biológica, los cuáles han sido relevantes para entender el aprovechamiento de la fauna en el sitio. Sin embargo, orientados casi en su totalidad en identificar las especies encontradas, carecen de un enfoque social. Desde 2016, el Proyecto Regional Palenque (PREP) ha llevado a cabo estudios zooarqueológicos en el Grupo IV de Palenque, un conjunto habitacional de élite del clásico tardío, en dónde a través de la flotación de sedimentos se ha recuperado una variada fauna, principalmente peces dulceacuícolas, así como restos botánicos que nos permite una interpretación más detallada de los paleopaisajes que rodeaban los asentamientos y discernir prácticas de manejo de poblaciones animales dentro y en los alrededores de las ciudades mayas.

In this study, we present evidence for the use of slingstones and other projectile stones among the ancient Maya peoples of the Usumacinta River region. Rounded stones are frequently found across Maya archaeological sites and are given a range of interpretations, including objects for flintknapping, cooking, ritual, divination, and less often as weapons. Here we provide new evidence for the identification of rounded stones as weapons based on their morphology as well as their context of recovery. We employ data from the sites of Macabilero, Guatemala, and Budsilha, Mexico, which strongly suggest rounded stones at these sites were manufactured to be used as weapons. These findings have implications for how we understand warfare and hunting in ancient Mesoamerica and inform our interpretation of how the Maya prepared for such activities. As a class of weapon potentially accessible to most members of Maya society, the results presented here show the importance of more inclusive perspectives on Maya warfare and the necessity of contextualizing artifact analysis within the occupation history of the broader site and region.

The role of craft producers in past economies provides information that helps contextualize the role of economies in broader sociopolitical systems. Through this examination of lowland Maya lithic producers in the Late to Terminal Classic period (a.d. 600–890), this article explores the centrality of economic activities in integrating craft producers into larger regional political communities and simultaneously buffering them against regional political conflicts. Through a study of lithic extraction and production at Callar Creek Quarry, Belize, this article examines the relevance of crafting activities in the minimization of economic uncertainty. These data indicate that lithic reduction served to diversify economic activities for lithic producers, and thus minimized economic risk. The use of economic activity to minimize risk provides evidence for the continuity of small-scale householders. This illustrates the independence of economic activities from political frameworks, and suggests that economic diversification serves as a critical stabilizing force for rural Classic-period Maya residents.

This article deals with the cultural activities linked to subsistence in aquatic environments (fishing, hunting, gathering, and manufacture) in Michoacán from ca. a.d. 1540 to the present. First, I present an ethnohistorical account of aquatic landscapes and resources based on the major written sources from the sixteenth to the nineteenth centuries. Second, I discuss the extant ethnographic information about subsistence activities in the Lake Pátzcuaro Basin (Michoacán) during the twentieth century. Finally, I discuss the archaeological implications of all the information presented here, through an ethnoarchaeological analysis of the subsistence strategies and the material culture associated with the aquatic lifeway in the study area. The main goal of this study is to provide bridging arguments for the reconstruction and interpretation (through analogy) of the archaeological assemblages associated with production and consumption activities in aquatic landscapes within the Tarascan region and elsewhere in Mesoamerica.

Of the many items that were traded throughout the Postclassic (A.D. 850/900–1350) Aztatlan network, obsidian was perhaps the most prevalent. In this study, large assemblages of obsidian from five Aztatlan centers on the coastal plain are discussed: San Felipe Aztatan, Chacalilla, Amapa, Coamiles, and Peñitas. In total, over 12,000 obsidian artifacts were analyzed macroscopically and through handheld portable X-ray fluorescence. The results of these analyses illustrate regional patterns of obsidian use that appear consistent across the coastal plain. Generally, only three obsidian sources were used with frequency. The most proximal source was utilized for generalized reduction and probably acquired directly, while more distant obsidians from the Jalisco highlands are commonly found in the form of prismatic blades. These trends in obsidian use indicate an increase in source diversity concurrent with the development of the Aztatlan trade networks despite the local availability of quality obsidians. Finally, synchronic patterns of source distribution further indicate that sources were unevenly distributed as certain individuals likely had greater access to imported blades. In conclusion, this large study provides a regional perspective of obsidian use in Western Mexico on the coastal plain and showcases the pervasiveness of the obsidian trade during the Postclassic.

During the early Colonial period, Native writers, working under the aegis of mendicant friars, composed Christian texts in the Nahuatl language as part of the Roman Catholic Church's efforts to indoctrinate the Indigenous population of New Spain. Yet these Native “ghost-writers” were far from passive participants in the translation of Christianity. Numerous studies since the 1980s have demonstrated how Native writers exerted influence on the presentation of Christianity, in effect “indigenizing” the message and allowing for the persistence of essential elements of the Mesoamerican worldview. This article focuses on descriptions of demons and sinners drawn from Nahuatl-Christian texts and argues that Native writers drew on an ancient Mesoamerican repertoire of imagery involving physical deformity and transgressive behavior (the “monster-clown complex”). In pre-contact times, such imagery was associated with specific figures, including Olmec dwarfs, Maya “fat men,” and comic performers attached to the Mexica royal court. In each of these figures, both physical deformity and humor rendered them powerful, liminal beings often referred to as ritual clowns. By drawing upon this “monster-clown complex,” Native writers transformed what were intended to be terrifying motivators of conversion into something very different: morally neutral, supernaturally powerful, and ultimately essential members of the Mesoamerican sacred realm.