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Research on the acquisition of Mayan languages has shown child-directed communication (CDC) to be low in frequency. Nevertheless, long-term linguistic-anthropological research with the Tsotsil Mayan in Southern Mexico has documented episodes in family life when children engage in interactional routines or interactional formats (IFs) with their multigenerational caregivers. These interactions are sequentially organized communicative acts (verbal and nonverbal) that call forth specific responses from the child in turn-taking episodes (e.g. muts'o la sate 'close your eyes', chibat, uto 'say, good-bye'). This study analyzes IFs in four communicative events involving four children (11–17 months; M = 15) each from multigenerational families with a household average of 7.75 members. Three research questions are addressed: What types and functions of IFs characterize CDC experienced by Tsotsil children? How do IF types distribute across specific communicative events? How do IF types distribute across multigenerational caregivers? The study used both qualitative and quantitative methods. IFs were classified on the basis of their pragmatic function: directive, prompting, teasing, referential, regulatory, and evaluation. The six IF types and their relative frequencies reveal core language socialization practices among the Tsotsil Mayan of the study. Quantitative analysis makes clear a significant association between IFs and event, and IFs and caregivers' CDC. A central finding is that non-parental input from multigenerational caregivers (i.e. grandmothers and sisters) is a more significant source of CDC than parental input. [ABSTRACT FROM AUTHOR]

Classic period Maya populations were mobile, and both burial patterns and dietary analyses suggest that many movers were incorporated into local communities. This paper presents a multi‐isotopic (Sr, O, S, C, and N) study of the diet and mobility of 18 Late (AD 550–800) and Terminal Classic (AD 800–900) individuals from the site of Pacbitun, Belize. Three distinct isotope systems identify where people lived at different stages of life, from the childhood origins of migrant and local Pacbitun populations to their final residences. The enamel strontium isotope ratios of the Court 3 individuals were higher than local ranges established by faunal and human bone values, suggesting elite migration, or even residential mobility within the polity. Sulfur isotope values reveal information about the local population, where all but one individual in the sample lived at the site for many years before they died. The exception was an isotopically nonlocal individual in a dedicatory deposit, as reported in other studies. Diet also informs on the receiving community and how migrants assimilated, as people with local and nonlocal isotope values ate isotopically similar foods. Individuals from elite site core contexts and those in Pacbitun's peripheral settlements both consumed C4‐enriched proteins, though there were more isotopically diverse protein sources in peripheral settlements during the Terminal Classic period. Sulfur, carbon, and nitrogen isotope data also reveal some differences in where food was acquired, including use of nonlocal fauna. Combining isotope systems that sample different body tissues also may blur the line between migrants and locals, terms that may describe the same person at different stages of life and show the need for a more nuanced discussion of ancient mobility. [ABSTRACT FROM AUTHOR]

In colonial Yucatán, Mexico, the owners of plantation-like estates known as haciendas conscripted saints and cows to expropriate land from Indigenous Maya farming communities. In this paper, I trace the role of hacienda saints by framing them as an introduced or adventive species, capable of forming both mutualistic and invasive interspecies relationships in their new habitat. I examine the introduction of saints to the region by Franciscans, early attempts by Maya people to build anticolonial coalitions with saints and cows, the participation of hacienda saints in extractivist ranching practices, and the ultimate reclaiming and possible naturalization of saints by Maya rebels. This paper extends conceptualizations of the plantation—as both a site of species extinction and a site of interspecies collaboration—to include Catholic saints, so as to interrogate the dynamic role of supernatural entities in deep and ongoing histories of extractivism. [ABSTRACT FROM AUTHOR]

Objective: To analyze the changes in children's height, weight, BMI and rates of stunting and overweight and obesity over three periods: 1986–1987, 1996–1998, and 2023 for the community of Yalcoba in the Yucatan Peninsula. Material and Methods: Four hundred forty (6‐to‐15 years) children measured in 2023 were compared with data obtained in 1986–1987 (n = 675) and 1996–1998 (n = 628). Z‐scores of height and BMI were calculated to estimate percentages of stunting and high BMI‐for‐age (overweight and obesity). Comparisons of anthropometric parameters by sex and age groups between years of measurement were performed through one way ANOVAs. Results: Differences in anthropometric parameters were significant in all age groups of both sexes. Boys measured in 2023 were, on average, 6.4 and 3.3 cm taller than boys measured in the 1980s and 1990s, respectively. Increases in girls were 12 and 7.3 cm, respectively. Average increases in weight of boys measured in 2023 were 7.9 kg compared to the 1980s and 5.8 kg compared to 1990s. Average increases in girls measured in 2023 were 11.3 kg compared to the 1980s, and 7.6 kg compared to the 1990s. Stunting between the 1980s and 1990s decreased by 15 percentage points and between the 1990s and 2023 decreased by 47 percentage points. The percent of children deemed overweight/obese during these periods increased from 8 to 12–50 by 2023. Conclusion: Results reflect the overall trends seen in the Yucatan where stunting has decreased substantially but the numbers of overweight/obese youths have increased dramatically in the past 30 years. [ABSTRACT FROM AUTHOR]

Objectives: This study aimed to evaluate the change in the Dietary Diversity (DD) Index of Maya women of reproductive age living in rural areas of the Western Highlands of Guatemala after nutrition, health, and agroecology interventions. Methods: This is a secondary analysis study on DD from two matched groups from three villages in the Lake Atitlan area in the department of Sololá. The first cohort was recruited in 2017 (sample of n = 77). The second cohort was recruited in 2020 (sample of n = 61). Both were followed until 2021. The program provided various resources for assistance for food production and home improvements (sessions from 2018 to 2022). Agroecology sessions were conducted in the test farm. Due to the COVID-19, adjustments were made to continue the education and training sessions. Results: Both cohort samples had a statistically significant increase in participants who consumed at least 15 g from five groups of foods (2017: p =.00002; 2020: p =.045). There was a statistically significant increase in mean food groups consumed daily (2017: p <.00001; 2020: p =.005). Conclusions for Practice: Implementing interventions that include nutrition, health, and agroecology practices in the long term has demonstrated a statistically significant increase in the Dietary Diversity Index of Maya women in their reproductive years living in rural villages in the Western Highlands. Significance: Indigenous Maya women face numerous health challenges, including stunting, poor nutrition, and maternal mortality. Low dietary diversity and limited food access in rural areas of Guatemala exacerbate these issues. The intervention in this study statistically increased the Dietary Diversity Index of Maya women, notably raising the consumption of Vitamin B and Vitamin A-rich foods, which are essential for maternal and fetal health. These findings highlight the potential for culturally appropriate nutrition programs to enhance dietary diversity in this population, promoting overall health. [ABSTRACT FROM AUTHOR]

The research of Uaxactun monuments (Peten, Guatemala) in 2000s made it possible to reconstruct the dynastic history of this Classic Maya political center (300-900). The study of inscriptions is complicated by the poor preservation of stone monuments, therefore, digital methods currently help in the analysis of monuments (photogrammetry, 3D modeling). This allowed us to determine also the royal title of the local dynasty and the main stages of its evolution. The analysis of the inscriptions identified about 20 examples of Uaxactun Emblem Glyph (a marker of the independent Maya polity) and related toponyms. It can be concluded that in the Early Classic after 300 AD Uaxactun lords used the traditional Emblem Glyph “king of Kʹanwitz”, which toponym Kʹanwitz (“Flat hill”) possibly was associated with the Group A of the site - the early ceremonial center located on a top of the high hill. Then, after 378, the usual Emblem Glyph disappears from inscriptions, what was caused by the Uaxactun subordination to the Teotihuacan power. Then until the early 6th cent. the dynasty began to be associated with another toponym Kʹan…kok (complete reading is unclear), which meant the neighboring architectural complex - Group B. After the Uaxactun hiatus period in the 6th-7th cent. the dynasty was revived again around 700 and its kings used the new title “king of Kʹan…kok”, adding the royal title ʹajaw to the Early Classic toponym. Finally at the last stage of the city’s history after 800, during the collapse of the Classic Maya political system, the kings of Uaxactun added the title kʹuhul (“sacred”) to their Emblem Glyph, equating themselves with the most authoritative dynasties of the Classic epoch.

As the world is threatened by new and powerful climate-driven hazards, how are states and societies likely to react? In this paper, I explore the role of regime type in determining the likelihood of state survival under extreme environmental conditions. I begin with a theoretical and empirical analysis of public goods provision under different regime types, finding no evidence for the contention that any one particular regime is superior to others. Following from this, I argue that the survival of the state under increased hazard conditions will at least partly be a function of political flexibility, with more democratic regimes better able to weather crisis than non-democratic ones. I explore this argument by analysing two historical cases of climate change: the non-democratic Maya civilisation in the first millennium and the quasi-democratic Icelandic state at the start of the second millennium. These historical cases highlight potential advantages to the democratic system in allowing states to survive a world with increased hazards but also underscore how rising competition and political instability can negatively impact those same democratic institutions.

In the Biosphere Reserve of the Maya Lowlands, the large‐scale characterisation of the current wetlands ecology and the exploitation and management of their natural resources by the ancient Maya is severely constrained by the forest. This paper presents an integrated geomatic, geoarchaeological and ecological approach, developed to overcome this obstacle in the microregion of the Naachtun Maya city. It is based on the analysis of LiDAR, and field and laboratory data. This approach has revealed the mosaic of current ecological conditions of the wetlands, thanks to the characterisation and spatial modelling of the landforms, hydrology, vegetation and soil cover. It has enabled the characterisation of numerous hydraulic and agricultural structures: 70 large reservoirs, raised fields (the largest over 1.5 km²), canals and ditches (with a cumulative length of over 300 km) and dikes. Eight morphological types of hybrid structures—hydraulic and agricultural—are described. These constructions have enabled the intensive exploitation of water and soil resources, their management and the resulting environmental risks. This study has shown that the agroecosystems of lowland areas were created as early as ~1500 B.C.E. and evolved in a polyphasic way, until a phase of radical decline around 1000 C.E. This study has made it possible to characterise the legacy of the Maya Early Anthropocene on current wetlands, as well as their important natural and cultural heritage. [ABSTRACT FROM AUTHOR]

This article synthesizes monumentality, governance, urbanism, and regional statecraft in the Northern Maya Lowlands during the Preclassic and Classic periods. As in some parts of the Southern Lowlands, ceremonial spaces likely predated sedentism and monumental construction predated large-scale inequality. Nevertheless, the process of construction and the resulting monuments facilitated complex societies. In the Late Preclassic, some political centers featured factional competition, and there is less evidence for individual rulers than in the Southern Lowlands. The Classic period exhibits remarkable variation in governance. Both dynastic rulership and collective governance in the form of shared decision making are common in the Northern Lowlands throughout the Classic period, with a shift toward the former in later centuries. Northern Lowland cities, while more densely settled than most Southern Lowland centers, do not follow settlement scaling expectations. Density contributed to neighborhood formation and collective action, yet minimal spatial clustering of households makes neighborhoods more difficult to identify. Intra-household inequality appears not to correlate with forms of governance. Marketplaces facilitated the both leadership strategies and household livelihoods. Scholars debate the nature or governance at Chichen Itza, yet several recent projects in its hinterlands clarify the nature of regional statecraft at Chichen, whose leaders exercised a variety of strategies, enabling the enrichment of some of its neighbors. [ABSTRACT FROM AUTHOR]

The genus Cnidoscolus (Euphorbiaceae) contains some species with socioeconomic and cultural relevance in the Yucatán Peninsula, Mexico. There is little published information on the traditional knowledge of this genus, and the recent movements of younger people to more populated cities and towns risks this knowledge being forgotten. To preserve this knowledge, we wanted to answer the questions: what are the species or varieties of the plant with the generic name chaya that the contemporary Maya population uses in the Yucatan Peninsula, and in which agroecosystems are these species or varieties found? Nine local communities were selected for interviews in which the general population and healers shared their knowledge about the uses and management of Cnidoscolus spp. Through these interviews, we identified eight species or cultivars used by these communities: six cultivars of C. aconitifolius ( chay , makat chay , chay sin espinas, ch'inch'in chay , tsaj , and tsaj / hoja de papaya), C. multilobus ( tsaj ), and C. souzae ( tsaj ). Within homegardens chay , makat chay and chay sin espinas are utilized for their feeding, medicinal and fodder value; while ch'inch'in chay and tsaj are utilized for their feeding, medicinal, and living-fence potential. In paddocks, ch'inch'in chay and tsaj are utilized as livestock feed. Tsaj is used for handcrafts, and tsaj / hoja de papaya possesses spiritual-religious attributes. The feeding, medicinal, fodder, living-fence, spiritual-religious, and handcraft potential of species and cultivars of Cnidoscolus reflect their biocultural importance for Maya inhabiting the peninsula of Yucatan. [ABSTRACT FROM AUTHOR]

Machine learning can offer an efficient method to identify and map caves, sinkholes, and other cave-like features (i.e. sinkholes, rockshelters, voids) using remotely sensed imagery. While there exists a body of work applying machine learning for sinkhole identification, little work exists for caves. In the densely forested and rugged Maya Lowlands, developing such a methodology can help archaeologists to identify previously unknown caves that may contain important archaeological materials. Here, we introduce a proof-of-concept project that uses random forest and lidar-derived landscape morphometrics to map caves and other cave-like features in northwest Belize. Several undocumented caves and cave-like features were identified in our study area based on model results. Next steps towards making a more robust version of this model include the addition of more training data and integration of a larger number of morphologic parameters. Based on the results described here as well as those in cited works focused on caves, we proposed machine learning as a first step in cave and cave-like feature identification, followed then by fieldwork and ground-truthing. [ABSTRACT FROM AUTHOR]

Copyright of Archaeologies is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In recent years, it has been determined in various studies that many fermented products produced by natural fermentation have probiotic potential. It is reported that shalgam juice, which is one of the traditional vegetable-based fermented foods unique to our country and has a microbiota rich in lactic acid bacteria (LAB) and yeasts, has probiotic potential and the consumption of this product is beneficial for health. However, in order to call the product as "probiotic food", and to have positive effects on health, it must contain at least 106 CFU/mL-g of viable probiotic cells. This study was carried out to examine whether traditional and commercially produced turnip juices sold in different provinces of Turkey contain sufficient amounts of viable cells. In the study, the LAB counts of the samples were determined between 1.55-6.51 log CFU/mL, while the yeast counts of the samples were found between 1.13-5.32 log CFU/mL. These results revealed that shalgam juices commonly do not contain viable cells sufficient to call the product as probiotic. In addition, there is a need for studies in which the culturable microorganisms obtained from shalgam juices should be investigated in terms of probiotic properties. [ABSTRACT FROM AUTHOR]

English Abstract: Corazón de Maíz gathers the stories and recipes for traditional Maya cooking in the regions of Huehuetenango, and is designed to promote the survival of the culinary system of the grand-mothers, and the food that they prepared with love for the whole family. This “culinary novel” contains myths, legends, stories of the origin of some foods, cooking tech-niques and methods. The foods prepared in the altiplano region developed from millenary traditions, the Hispanic invasion, the ravages of climate change bringing droughts and plagues that destroy life, and the various consequences and influences of migration. For the Maya, corn has always been the main and most sacred food. The stories and recipes given in this factual and artist's view of Q'anjob'al Maya food have continuing connections to the worldview embodied in the Popol Wuj, which states that everything that exists on earth has life, if it has life it has a spirit and if it has a spirit then it is sacred, thus the grandparents say that corn is a sacred food that has its own spirit and energy. Document is in Spanish. Resumen español: Corazón de Maíz está centrado en el arte culinario maya y está diseñado para promover la supervivencia del arte y sistema culinario de las abuelas en las diferentes regiones de Huehuetenango, comida que ellas preparaban con amor para toda la familia. Esta «novela culinaria» contiene mitos, leyendas, relatos del origen de algunos alimentos, técnicas y métodos de cocción. Los alimentos que se preparan en la región del alti-plano se desarrollaron a partir de las tradiciones milenarias, la invasión hispana, los estragos del cambio climático que trae sequías y plagas que destruyen la vida, y las diversas con-secuencias e influencias de la emigración. Para los mayas, el maíz siempre ha sido el alimen-to principal y más sagrado. Las historias y recetas dadas en esta visión factual y artista de la comida de los mayas q'anjob'al tienen conexiones continuas con la visión del mundo plasma-da en el Popol Wuj, que afirma que todo lo que existe en la tierra tiene vida, si tiene vida tiene un espíritu y si tiene un espíritu entonces es sagrado, por lo que los abuelos dicen que el maíz es un alimento sagrado que tiene su propio espíritu y energía.

AbstractBackground Knowledge about the influence of early developmental factors on cardiometabolic health in the Maya is limited.Aim To analyse the relationship between birthweight (BW) and cardiometabolic parameters in a sample of rural Maya children from Yucatan, Mexico.Subjects and methods We took anthropometric measurements and obtained data on BW and fasting blood samples in a sample of 75 children aged 5–14 years. Dependent variables were: fat mass index (FMI), body mass index (BMI), glucose (G), triglycerides (TG), total cholesterol (TC), high-density lipoprotein cholesterol (HDL), low-density lipoprotein cholesterol (LDL), LDL/HDL and TC/HDL ratios and metabolic index (TGxG/HDL2). Outcomes were transformed to y = 100 log(e)x and the resulting estimates are interpreted as symmetrical percentage differences. The main independent variable was BW z-score. Multiple linear regression analyses were used to assess the relationship between BW and outcomes.Results An increase of one standard deviation in BW predicted 6.6% (95% CI [–11.6, −1.6]) decrease in HDL and 11% (95% CI [3.7, 18.4]), 7.8% (95% CI [2.3, 13.2]) and 19.6% (95% CI [3.1, 36]) increases in LDL/HDL, TC/HDL and metabolic index, respectively.Conclusion Higher birthweights were associated with adverse levels of biochemical parameters in this sample of rural Maya children.

This article revisits ear ornament data from Tikal—both material and visual—to better understand the varied roles of ear ornamentation in ancient Maya society over time. The author discusses relevant terms and terminology, then emphasizes the social aspects of ear piercing and stretching as well as the place of ear ornaments in economic exchange. Ear ornamentation was a critical aspect of socialization for ancestral Mayas, but the extent of this practice was classed. Whereas the styles of nonelite ear ornaments were more resistant to change over time, the jade earflares of elites became more standardized in form while growing in complexity. With this standardization, jade earflares achieved a status close to currency, not just to be coveted or collected but also to be displayed on the body to the fullest extent possible. However, like many currencies, jade earflares were more complex than simple tokens of exchange. The symbolic dimensions that gave these objects meaning and economic value were integral to their power. [ABSTRACT FROM AUTHOR]

Sounds produced by humans and their environment are perceived and codified based on people's experiences as members of social groups, resulting in some sounds being used as means of communication. In this article, we present an archaeoacoustic study of diverse types of instruments excavated or collected from Comalcalco and Jonuta, two important pre-Hispanic Maya sites located in the modern state of Tabasco (Mexico). We propose a methodology to analyze organological and acoustic characteristics for each type of instrument, considering their relevant archaeological information, so as to provide some interpretations of how sounds could have been materialized, shared, and used in specific moments of Maya ritual and daily life. [ABSTRACT FROM AUTHOR]

In this study, I use the type-variety-mode analysis to define the diagnostic ceramic material for the Ik'hubil Ceramic Complex dating to the Terminal Classic (ca. a.d. 780–930/1000). The percentages of shared ceramic content indicate that multiple sites in the mid-to-lower Sibun Valley are members of an Ik'hubil Ceramic Sphere. My preliminary analyses of sites in the lower Belize River valley suggest that the Ik'hubil Sphere may extend across a broader area of north-central Belize during the Terminal Classic, discrete from the Spanish Lookout Sphere in the upper Belize Valley. Northern Yucatec traits are identified in ceramics and architecture in the eastern Sibun and Belize Valleys, along with marked changes in foodways. The presence of trading diasporas and more intimate social relationships, such as intermarriage, may explain this mix of local and hybrid forms of material culture introduced by the ninth century in this part of the eastern Maya Lowlands. [ABSTRACT FROM AUTHOR]

Children's literature is not devoid of political discourse. Notwithstanding the value of subtle political messaging, this article examines children's literature with overt political content that provides all readers—children and adults—tools to engage contemporary movements like "Water is Life" or "Black Lives Matter." Such is the case with Maya Gonzalez's (2017a) When a Bully is President: Truth and Creativity for Oppressive Times/Cuando el Presidente es un Bulí: La Verdad y la Creatividad en Tiempos Opresivos , which incorporates major themes such as colonization, slavery, war, and xenophobia through a queer and feminist of color political lens. Rather than shielding readers from social inequalities, Gonzalez reframes these within bully discourse and social justice responses to bullying through what I am identifying as temporal interconnection and collective creativity—as evidenced by the book's call for "truth and creativity." Created during dire times, When a Bully is President invites us to pause, witness, reflect, and engage in collective action in order to cultivate a queer and feminist of color future. [ABSTRACT FROM AUTHOR]

In 2019, the Maya Leaders Alliance unveiled "The Future We Dream," a vision document sharing a common interest among the Mopan and Q'eqchi' Maya people of Belize for a future in which they are committed to sustaining a reciprocal relationship with and stewardship of the land. In this context, this paper shares results from three communities bordering a forest reserve who were asked to identify important practices, which they considered "traditional" and "environmentally sustainable," as part of a collaborative NGO project to promote indigenous forest management. Through analysis of data collected alongside Indigenous Community Promoters (ICPs), it explores how these terms were defined and deployed to discuss healthy forests and healthy communities. The paper discusses how collaborative and community- led data collection addresses both the need to decolonize sustainability discourse and produce better data for better project outcomes (Maya, traditional ecological knowledge, forest management, environmental sustainability, indigenous land rights). [ABSTRACT FROM AUTHOR]

This article explores ethnographically the impact of foreign missionaries in a Maya Mam community of Guatemala between 1954 and the end of the 1970s. As previously evidenced, the development-oriented activities of the missionaries were well received by local youths as they enabled their empowerment before the Ladino population and endorsed rebellion against the civil-religious status quo of communal power. This article proposes that, despite causing a rupture that sometimes escalated into violence, the communal order reshaped by rebellious youths maintained elements of continuity with the past. By analysing the persistent entanglement of power and religion and an emerging relevance of basketball through the lens of Graeber and Sahlins’ reflections on the divine origins of power, we can see how, under the surface of the explicit rupture, there was a hidden attempt to appropriate modernity by placing it within the Indigenous logics of rituality and power. [ABSTRACT FROM AUTHOR]

The slash-and-burn cultivation system is a millenarian practice still used in many countries today, with significant environmental impacts. However, identifying evidence of this agricultural method in soil records is challenging due to natural and human factors that can obscure or alter fire signals. This challenge is particularly evident in the Yucatán Peninsula, where the ancient Maya practiced slash-andburn agriculture in a dynamic tropical karst environment, making it difficult to pinpoint the origins and consequences of this practice. In this study, we use a recent agricultural burning in a karstic landscape in Chiapas as a model to understand alterations in soil properties. We then apply these insights to identify similar features at a Maya site on the Yucatán Peninsula, specifically at Coyote Quarry. For both cases, we conducted micromorphological analysis, soil physical-chemical characterization, thermogravimetry and differential scanning calorimetry analysis, and radiocarbon dating of mollusk shells, soil organic carbon, and charcoal fragments (the latter exclusively at Coyote Quarry). Our findings reveal significant effects on the soils from the Chiapas site post-burning, including changes in grain size distribution, pH, and total organic and inorganic carbon. These results were compared to those obtained from the Coyote Quarry soils and pedosediments. Key findings include micromorphological features, the presence of charcoal and other burned materials, and pyrogenic carbon identified through thermal analyses. The preservation of these burned features was facilitated by the typical karstic vertical soil erosion and redeposition as pedosediments in karstic depressions. The intrinsic association of the fire signals found in these karstic sinkholes and their radiocarbon dates enables us to link this evidence to the initiation of slash-and-burn agriculture by the Maya in the Yucatán Peninsula during the transition between the Archaic and Early Pre-Classic periods. [ABSTRACT FROM AUTHOR]

In this study, the isolation of yeasts originated from Shanklish cheeses produced and consumed in Turkey, their identification using the SCoT marker method, and the determination of their enzymatic activities were aimed. Twenty-four yeasts were isolated from these ripened Shanklish cheeses and they are grouped by obtaining DNA fingerprints using the SCoT marker method and then representative isolates from each group were sequenced for identification. Based on the identification results, 19 Kluyveromyces lactis, 2 Pichia kudriavzevii, 1 Pichia fermentans, 1 Pichia membranifaciens and 1 Clavispora lusitaniae strains were identified and their enzymatic characterizations were determined using the API-ZYM enzyme test kit. Among these strains, K. lactis ANO17 showed high esterase lipase, leucine arylamidase, valine arylamidase, cysteine arylamidase, acid phosphatase, naphtol-ASBI-phosphohydrolase, α-glucosidase, and β-glucosidase activities, while showing moderate esterase, β-galactosidase, and low-level alkaline phosphatase activities and so this strain was identified as the most promising strain in terms of its enzymatic activity. According to these study results, it is considered that the use of K. lactis ANO17 strain in potential starter/adjunct culture combinations with lactic acid bacteria can be utilized to obtain technologically superior cheese. [ABSTRACT FROM AUTHOR]

The introduction of innovations can be more successful when launched under an established brand name, e.g. as a brand extension. However, the role of the appearance of the design is often underexposed, whereas the visual appearance of products is known as a critical determinant of consumer response and product success. Based on current literature, designers and design managers only know what to design, but suffer from a lack of knowledge how to design more successful brand extensions. When designing the visual appearance of these extensions we can rely on the strong and recognizable identity of the brand (typicality), but also have to create a completely new product (novelty) referring to the much-debated MAYA Principle (Most Advanced, Yet Acceptable). In this paper we recognize the limitations of the MAYA principle and claim that the success of brand extensions cannot be explained by a simple negative linear equation of opposites as typicality versus novelty. The results of two design case studies about speakers and headphones show that at least three determinants play an important role when designing the appearance of brand extensions; product typicality (does the design look like the archetype product), novelty (how novel is the design) and brand fit (does the design refer to the brand characteristics). Besides that we argue that the optimal balance between those three actors will also be determined by the type of product (archetype or multitype). The results indicate a higher importance of a novel visual styling for speakers and a stronger connection between typicality and brand fit for headphones. To support the design process even further, we will present our findings with the aid of the Triangular Designers space that helps designers and design managers to strategically make decisions to launch successful brand extensions. [ABSTRACT FROM AUTHOR]

Recent research has shown that by the age of 4, preschool children tend to associate social power with the male gender. The present study examined this association with a group of children from a Maya community in Guatemala, where gender inequalities are high, and tested the prediction that a strong gender hierarchy reduces girls' perception of themselves as being dominant in dyadic power situations. However, contrary to our predictions, we did not find that children associated power with the male gender. In Experiment 1, we asked 4 to 7 years-old children (N = 70) to identify themselves with a dominant or subordinate character in same-gender and mixed-gender relationships. In contrast, to what was previously observed with French children, the results showed no significant difference between male and female participants, both of whom strongly identified with the dominant character. In Experiment 2, we asked 4 to 6 years-old participants (N = 70) to assign a gender to a dominant and subordinate character and found a strong own-gender effect, with all participants, males and females, assigning their own gender to the powerful character. Again, this contrasts with previous findings indicating that children from France, Norway and Lebanon did consistently associate power with the male gender. The absence of a male-power association in Maya children is discussed in terms of cultural differences regarding exposure to gender stereotypes, power values and representations of female-male comparisons. [ABSTRACT FROM AUTHOR]

Copyright of Archaeologies is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Cacao seeds, Theobroma cacao, provide the basis for a ceremonially important Mesoamerican food. Past efforts to identify cacao in ceramics focused on highly decorative vessel forms associated with elite ceremonial contexts, creating assumptions as to how cacao was distributed and who could access it. This study examines 54 archaeological ceramic sherds from El Pilar (Belize/Guatemala) of Late Classic (600 to 900 CE) residential and civic contexts representing a cross-section of ancient Maya inhabitants. Identification of cacao in ancient sherds has depended on the general presence of theobromine; we used the discrete presence of theophylline, a unique key biomarker for cacao in the region. Analysis was done by grinding off all outside surfaces to reduce contamination, pulverizing the inner clay matrix, extracting absorbed molecules, and concentrating the extractions. In order to obtain especially high selectivity and low limits of detection, our study utilized the technique of resonance-enhanced multiphoton ionization coupled with laser-desorption jet-cooling mass spectrometry. This technique isolates molecules in the cold gas phase where they can be selectively ionized through a resonant two-photon process. Of the sherds analyzed, 30 samples (56%) were found to contain significant amounts of theophylline and thus test positive for cacao. Importantly, cacao is present in all contexts, common to all Maya residents near and far from centers.

In colonial Yucatán, Mexico, the owners of plantation-like estates known as haciendas conscripted saints and cows to expropriate land from Indigenous Maya farming communities. In this paper, I trace the role of hacienda saints by framing them as an introduced or adventive species, capable of forming both mutualistic and invasive interspecies relationships in their new habitat. I examine the introduction of saints to the region by Franciscans, early attempts by Maya people to build anticolonial coalitions with saints and cows, the participation of hacienda saints in extractivist ranching practices, and the ultimate reclaiming and possible naturalization of saints by Maya rebels. This paper extends conceptualizations of the plantation—as both a site of species extinction and a site of interspecies collaboration—to include Catholic saints, so as to interrogate the dynamic role of supernatural entities in deep and ongoing histories of extractivism.

The present text refers to the bad treatment that the ixawal 'owner of the land' had with her workers. The Tojol-ab'al rebelled against her injustices in several localities. This story focuses on the events that occurred in Bajucú, a community located in the so-called Cañada Tojol-ab'al where the rebellion took place. The author of the narrative, Don Lampo Vázquez, is recognized in the town as a great storyteller. [ABSTRACT FROM AUTHOR]

Pre-Columbian food production in the Maya Lowlands was long characterized as reliant on extensive, slash-and-burn agriculture as the sole cultivation system possible in the region, given environmental limitations, with maize as the dominant crop. While aspects of this "swidden thesis" of Maya agriculture have been chipped away in recent years, there has been an underappreciation of the many forms of long-term capital investments in agriculture made by ancient Maya people. Here, we review the last three decades of research that has overturned the swidden thesis, focusing on long-term strategies. We demonstrate long-lasting agricultural investments by Maya people, in social capital including multigenerational land tenure, in cultivated capital including long-lived trees, and in landesque capital including soil amendments and landscape engineering projects, such as terracing and wetland modification. [ABSTRACT FROM AUTHOR]

Ancestral Maya engineered wetland fields and canals in floodplains for plant cultivation and water management. Canals and reservoirs, however, also provide aquatic resources to supplement agriculture. Maya created multi-trophic ecological aquaculture by modifying the waterscape to increase the amounts of foods and useful materials, such as fish, turtles, waterfowl, and reeds. While archaeological and ethnographic investigations across the Maya area explore aquatic constructions, technology, and foodstuffs, they have not focused on aquaculture. In the western Maya lowlands, including the site of Mensabak, Chiapas, Mexico, ancestral Maya modified floodplains around lakes and rivers for farming fish and aquatic resources near their settlements and fields. These extensive modifications for ecological aquaculture enhanced the productivity and resiliency of natural ecosystems. The domesticated waterscapes near the ritually important Mirador Mountain at Mensabak also followed pan-Mesoamerican beliefs in origin mountains that generated water, plants, and fish for humans. Importantly, Maya integrated subsistence is illuminated by research on domesticated landscapes and ecological aquaculture that examines a range of resources rather than just plants. Certainly across Mesoamerica, ecological aquaculture allowed people to intensify production of "farms" of aquatic species, particularly fish. [ABSTRACT FROM AUTHOR]

This article describes the journey I embarked on as a teacher-researcher to better understand the realities of two of my Maya English learners (ELs) in our learning environment. This yearlong (2018–2019) study took the form of a qualitative case study inquiry whose purpose was to explore how two Maya migrant youth from Guatemala experienced and negotiated language, culture, and identity in a suburban U.S. high school. Findings highlight the need for acknowledging the participants' Mayan culture, and including academic resources and support in their first languages (Mam and Q'eqchi'), instead of Spanish, to learn English. In addition, recorded conversations with the participants shed light on the complexities dwelling at the intersection of language, culture, and identity in formal education settings and beyond. [ABSTRACT FROM AUTHOR]

My research explores the relationship between metabolic health and the rise of capitalist food and labor systems, through interviews and long-term ethnographic research with Maya peoples of southern Belize. As work has been replaced with wage labor and farm foods with store-bought alternatives, diabetes has begun to affect Indigenous communities in Southern Belize. "Eating the money" earned by paid labor through consumption of commodity foods and accumulation of resources is seen to produce inequality and nutritional disease. The co-occurrence of diabetes with economic success represents the emergent and contradictory risks posed by integration into consumer capitalist economies. Concern over nutritional diseases like diabetes has led to reflexive critique of the deleterious health effects of modern food and labor relationships. Research participants' narratives emphasize the nutritional consequences of consumer culture as well as the challenges of balancing health and economic concerns in a rapidly changing world. By engaging Maya paradigms of health as embodiment with social scientific literature on political ecology and cultural studies of food systems, this article reveals that diabetes is endemic to the commodification of food and work. These findings demonstrate the integral role of commodification and consumption-oriented cultural practices to the global rise of nutrition-related diseases. [ABSTRACT FROM AUTHOR]

At the great city of Tikal, the ancient Maya placed and oriented their ceremonial architecture and monuments in accordance with cosmological principles. Its earliest ceremonial plaza, the Mundo Perdido, is one of the oldest pre‐Classic E‐Groups of the Petén, the astronomical utility of which has been a topic of debate by archeologists and archaeoastronomers alike over the past century. In 1988, Aveni and Hartung surveyed the great temples of Tikal and revealed the relationship between their astronomical and dynastic aspects. Yet, over the intervening decades breakthroughs in the decipherment of the Maya glyphs have greatly increased our understanding of Tikal's dynastic history while interpretations in the field of archaeoastronomy have become more rigorous. For instance, more recent surveys and interpretations by Ŝprajc (2021a, 2021b) have demonstrated the importance of the Maya ritual calendar in the placement and orientation of ceremonial public architecture. The aim of this paper is to reassess this earlier fieldwork in archaeoastronomy, provide recent corroborative measurements of the orientation of key buildings, and provide a cohesive summation of the cosmological principles found in the design and construction of the city of Tikal. [ABSTRACT FROM AUTHOR]

This contemplative piece is an interological, khoralogical reception of and response to Flusser's little known fable on the philosophy of language, which he spells out more systematically in his monographs. Proceeding at a sprightly pace, it ventures beyond Flusser and points to the at once illusion-prone and culturally productive nature of language as a human secretion, a world-making sieve, and a womb-like dwelling. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Journal of Agriculture & Food Sciences is the property of Cukurova University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Boletín del Museo Chileno de Arte Precolombino is the property of Museo Chileno de Arte Precolombino and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article is devoted to the psycholinguistic and psychological grounds for the interest in the language and culture of the Maya people by Yuri Knorozov, a genius native of Kharkiv. It was Knorozov who deciphered the Mayan script, which made it possible to read Mayan books, inscriptions on monuments, and continue to replenish the treasury of knowledge about this people. The figure of the scientist and his research methods have been largely distorted in a number of scientific works and in the media. This article refutes these insinuations and explains the prerequisites for Yurii Knorozov's interest in Maya writing. Such a study is being conducted for the first time. The origins of Knorozov's interest in Mayan culture lie in his childhood. Yurii's parents used a deeply thought-out system of child-rearing, developing a love of literature and art in their children. Yurii Knorozov's children's drawings have been preserved, some of which are illustrations to Konstantin Balmont's works about Mexico, primarily about the history, mythology, and archaeological sites of the Maya. The family used to write coded notes to each other. In the future, this helped Yurii Knorozov to find a system for deciphering Mayan hieroglyphics. During his student years, Knorozov began researching Mayan books. He developed a method of positional statistics and cross-reading, identifying 355 hieroglyphs; he also discovered the sign-phonetic syllable relationship in Mayan writing. Yurii Knorozov's scientific heritage, research methods, and biographical facts require further analysis. The figure of the scientist and his works should be popularized in Ukraine.

Günümüzde kullanılan mayalar büyük oranda hayvanî, bitkisel, mikrobiyal ve genetiği değiştirilmiş mikroorganizma kaynaklı olup hayvanî olanların büyük kısmı da şirden mayasından oluşmaktadır. Biz Türkçeye şirden olarak tercüme edilen infeha kelimesine yüklenen mananın söz konusu tartışmalarda önemli bir etkiye sahip olduğunu dikkate alarak çalışmamızda öncelikle infeha kelimesinin epistemolojik açıdan tahlilini yapmaya gayret ettik. Söz konusu tartışmaların özellikle “infehatü’l-meyte” yani ölmüş hayvanın şirden mayası konusunda yoğunlaştığı ve bu ifadeye yüklenen manaya göre farklı hükümlerin ortaya çıktığı söylenebilir. Bu sebeple infeha kelimesinin sözlük ve terim olarak kullanıldığı manalar açıklığa kavuşturulduktan sonra onun mayasının helalliği ve haramlığı konusunda bir sonuca varmanın sağlıklı olacağını belirtmek gerekir. İnfehatü’l-meyte (ölmüş hayvanın şirdeni) ile öncelikle geviş getiren hayvanların yavrusunun (oğlak, buzağı ve kuzu) süt ile beslendikleri dönemde meşru bir şekilde kesilmeden öldüğünde şirdeninin içindeki süt ve enzim karışımı madde kastedilmiş ve bu ölmüş hayvanın sütüne benzetilerek temiz ve helal kabul edilmiştir. İnfeha lafzının şirdenin kendisi manasında kullanılması durumunda ise şirden hayvanın eti konumunda olduğundan meytenin şirdeni necis yani yenilmesi helal olmamaktadır. Ayrıca geçmiş dönemlerde hem şirdenin içindeki madde hem de şirdenin kendisi maya olarak kullanılmakla birlikte günümüzde şirden mayası denilince genellikle şirdeninin kendisinden elde edilen enzimle yapılan maya anlaşıldığından bu değişimin önemli olduğunu belirtmek gerekir.

Paleoclimatic evidence indicating a series of droughts in the Yucatan Peninsula during the Terminal Classic period suggests that climate change may have contributed to the disruption or collapse of Classic Maya polities. Although climate change cannot fully account for the multifaceted, political turmoil of the period, it is clear that droughts of strong magnitude could have limited food availability, potentially causing famine, migration, and societal decline. Maize was undoubtedly an important staple food of the ancient Maya, but a complete analysis of other food resources that would have been available during drought remains unresolved. Here, we assess drought resistance of all 497 indigenous food plant species documented in ethnographic, ethnobotanical, and botanical studies as having been used by the lowland Maya and classify the availability of these plant species and their edible components under various drought scenarios. Our analysis indicates availability of 83% of food plant species in short-term drought, but this percentage drops to 22% of food plant species available in moderate drought up to 1 y. During extreme drought, lasting several years, our analysis indicates availability of 11% of food plant species. Our results demonstrate a greater diversity of food sources beyond maize that would have been available to the Maya during climate disruption of the Terminal Classic period than has been previously acknowledged. While drought would have necessitated shifts in dietary patterns, the range of physiological drought responses for the available food plants would have allowed a continuing food supply under all but the most dire conditions.