Susan D. Gillespie | University of Florida (original) (raw)

Papers by Susan D. Gillespie

Género y Arqueologia en Mesoamérica: Homenaje a Rosemary A. Joyce, 2013

Within the scholarship concerning the Popol Vuh, the great K’iche’ Maya epic creation saga, criti... more Within the scholarship concerning the Popol Vuh, the great K’iche’ Maya epic creation saga, critical questions have arisen concerning the gender of one of its most popular protagonists, Xbalanque. He is ostensibly male, like his older brother Hunahpu. These two “Hero Twins” engage in male-oriented activities, including hunting with blowguns, clearing a corn field, and playing in a rubber ball game against the Lords of Death. Nevertheless, Xbalanque’s name has a prefix that normally marks female appellations. Furthermore, the siblings are transformed into the Sun and the Moon, with Xbalanque as the Moon. Many scholars consider this impossible because the Moon is female in Maya belief. The Popol Vuh has thus been declared corrupt, and the Hero Twins have been identified instead as Venus and the Sun, elder and younger brothers respectively. Although blaming the Popol Vuh authors or transcribers for this error in astronomical assignment may satisfy some analysts, the problem of Xbalanque’s gender lies with modern scholarship’s fetishization of gender as essentialized, fixed, dyadic, isolable, and compartmentalized. The modern Western concept of gender is at odds with the structure and nature of the Popol Vuh. As a cosmogonic account it explains how the different qualities associated with gender came into existence in concert with the origins of other components of sociocosmic order. These include the gradual development of gendered agency, relations, and goods, especially in connection with marriage exchange.

ANCIENT MESOAMERICA

La Venta, Mexico, the Middle Formative Olmec regional capital (ca. 1200-400 BC), is thought to ha... more La Venta, Mexico, the Middle Formative Olmec regional capital (ca. 1200-400 BC), is thought to have been ruled by powerful leaders based in part on the discovery of several well-endowed tombs dating to the last construction phase of the Complex A ceremonial center. However, their status as graves has been debated since soon after they were excavated in the 1940s, especially because they generally lacked osteological material. What remained was arrangements of costume items as if adorning a body, usually associated with a stone container. Most, but not all, archaeologists assumed that bones and teeth would not survive in tropical environments and accepted both the tomb attribution and their function as individual funerary monuments. Complex A was subsequently badly disturbed, its superficial structures destroyed, so attempts to resolve this debate rely on archived field records.
A detailed review of the available stratigraphic information from the 1940s-1950s Complex A excavations demonstrates that these assumptions are not warranted for two reasons. First, field data indicate the absence of expected taphonomic evidence of bodily decay that would have displaced the carefully arranged costume ornaments. Second, analysis of Mound A-2’s stratigraphy, aided by digitally enhanced profile and plan drawings, reveals its tomb-like features were erected in a single short construction phase, not over a span of decades as individual kings died.
These conclusions call for alternative explanations of these features. They are argued to function as surrogate burials, not simply as “pseudo-burials” or cenotaphs. They are only the last instances of a depositional practice that had a long history at Complex A going back to its first construction phase. By this means multiple generations of Olmec ritual officiants materially rendered absent bodies into “quasi-presences” in a durable form that, unlike a body, resisted decay.
https://www.doi.org/10.1017/S0956536122000232

Imagery and Creativity: Ethnoaesthetics and Art Worlds …, 1993

Prehispanic Mesoamerican elite art and architecture functioned in part to elucidate aspects of th... more Prehispanic Mesoamerican elite art and architecture functioned in part to elucidate aspects of the state and cosmos, in particular, the nature of rulership. Ruling groups throughout Mesoamerica appropriated certain natural features associated with access to otherworldly supernatural power to demonstrate the source and characteristics of legitimate sovereignty. The most salient of these natural features are the cave as underworld entrance, the great tree that links the vertical domains of the cosmos, and the sacred mountain that rises into the heavens. These three pre-eminent cosmic pathways to sacred power are repeated icons in elite art and architecture from the Formative through the Postclassic periods. Furthermore, they are all associated with a specific animal–the serpent–which has the ability to transcend the cosmic levels. However, there are significant differences in how the cosmic pathways are utilized in the Mesoamerica, conforming to a general dichotomy between the highland depersonalized or institutionalized quality of rulership versus personalized depictions of individual rulers more common in the lowlands.

One of the growing wedges dividing American archaeology from its home in anthropology departments... more One of the growing wedges dividing American archaeology from its home in anthropology departments is the enormous increase in employment of archaeologists outside of academia, mostly in response to legislation mandating the active stewardship of some cultural resources. The practice of professional archaeology has experienced a pronounced shift from what was once primarily an academic endeavor to what is now primarily an applied enterprise. Clark and Anderson (this volume) comment on the intellectual tensions that have long existed between academic and nonacademic archaeologies (the latter usually lumped together as cultural resource management), with CRM archaeology continuing to be stigmatized as good in methods but poor in theory and publication record. These tensions have exacerbated the stresses felt between archaeology and the rest of anthropology. The transformation in archaeological job placement is also impacting academia in terms of the teaching of archaeology. In recent y...

Estudios de Cultura Maya, 2013

Estudios recientes han clasificado la diversidad cultural de Mesoamérica según dos estrategias po... more Estudios recientes han clasificado la diversidad cultural de Mesoamérica según dos estrategias político-económicas opuestas. En la estrategia de red el poder es ejercido por individuos, mientras en la estrategia corporativa el poder es compartido entre grupos corporativos grandes. Se piensa que la civilización maya del periodo Clásico desarrolló la estrategia de red, mientras que Teotihuacan aprovechó la estrategia corporativa. Se considera como evidencia para la estrategia de red el énfasis de los mayas en las representaciones de reyes, entierros elaborados y palacios. Sin embargo, la literatura antropológica sobre el tema de personhood demuestra dificultades al distinguir entre individuos y grupos, y por eso surgen dudas acerca de la utilidad de la dicotomía red/corporativa. Examinar cómo los cuerpos de los reyes encarnaron los grupos corporativos (los gobernantes mayas del Clásico personificaron casas reales) revela nuevas ideas para comprender las estrategias políticas mayas.

Digital Applications in Archaeology and Cultural Heritage, 2014

La Venta was a large regional center located near the Gulf coast in Tabasco, Mexico. From ca. 800... more La Venta was a large regional center located near the Gulf coast in Tabasco, Mexico. From ca. 800-400 BC it was the major Olmec capital in Mesoamerica. Despite its significance La Venta has received little archeological attention. The clay structures of its ritual precinct, Complex A, excavated in the 1940s-50s, were subsequently destroyed. Unfortunately, the published reports on those excavations are inadequate, with misleading archeological drawings. In order to obtain a more precise and comprehensive understanding of La Venta the original excavation records were consulted, and field drawings and maps were digitized to create more accurate 2d images as well as a 3d model of Complex A. This article summarizes the process of digitizing the archival records and the interpretive benefits from utilizing 3d visualizations of the site. Recounting the process may inform similar projects dependent on archival records when field mapping or excavation are no longer possible.

Digital Applications in Archaeology and Cultural Heritage, 2014

La Venta was a large regional center located near the Gulf coast in Tabasco, Mexico. From ca. 800... more La Venta was a large regional center located near the Gulf coast in Tabasco, Mexico. From ca. 800-400 BC it was the major Olmec capital in Mesoamerica. Despite its significance La Venta has received little archeological attention. The clay structures of its ritual precinct, Complex A, excavated in the 1940s-50s, were subsequently destroyed. Unfortunately, the published reports on those excavations are inadequate, with misleading archeological drawings. In order to obtain a more precise and comprehensive understanding of La Venta the original excavation records were consulted, and field drawings and maps were digitized to create more accurate 2d images as well as a 3d model of Complex A. This article summarizes the process of digitizing the archival records and the interpretive benefits from utilizing 3d visualizations of the site. Recounting the process may inform similar projects dependent on archival records when field mapping or excavation are no longer possible.

… Research in Archaeology. Dusan Borić and John E. …, 2008

Ethnohistory, 1998

Eighteen essays provide an accessible, entertaining look into a system of millennia-old legends a... more Eighteen essays provide an accessible, entertaining look into a system of millennia-old legends and beliefs.Mythology is one of the great creations of humankind. It forms the core of sacred books and reflects the deepest preoccupations of human beings, their most intimate secrets, their glories, and their infamies.In 1990, Alfredo Lopez Austin, one of the foremost scholars of ancient Mesoamerican thought, began a series of essays about mythology in the Mesoamerican tradition, published in Mexico Indigena. Although his articles were written for general readers, they were also intended to engage specialists. They span a divers subject matter: myths and names, eclipses, stars, left and right, Mexican origins, Aztec incantations, animals, and the incorporation of Christian elements into the living mythologies of Mexico. The title essay relates the Mesoamerican myth explaining why there is a rabbit o the moon's face to a Buddhist image and suggests the importance of the profound mythical concepts presented by each image.The eighteen essays in this volume are unified by their basis in Mesoamerican tradition and provide an accessible, entertaining look into a system of millennia-old legends and beliefs.

Ancient Mesoamerica, 2010

The critical role of social or collective memory in ongoing processes of societal reproduction an... more The critical role of social or collective memory in ongoing processes of societal reproduction and transformation is well acknowledged by anthropologists and is being increasingly modeled in archaeological interpretations as well. Investigating how social memory impacted the materialities and historical trajectories of the Maya civilization has great potential for advancing archaeological methodologies as well as enlarging our knowledge of the Maya. In addition to the wealth of epigraphic, ethnographic, and early historical information available for the Maya, archaeologists are examining enduring architecture, representative imagery, and even mundane artifacts that constitute a “technology of memory” for clues to the interplay of recollection and forgetting in the operation and transformation of Maya societies. This commentary reviews issues and problems in archaeological studies of social memory and addresses the specific prospects for investigating social memory among the pre-Hisp...

Journal of Anthropological Archaeology, 2001

The archaeological identification of individuals has been an important component of both processu... more The archaeological identification of individuals has been an important component of both processual attempts to characterize social organization by the treatment of individuals in mortuary ritual and more recent agency theory applications to studies of political economy and social change. Both approaches have been critiqued for failing to adequately define the individual, instead applying the Western concept of the individual to other societies. These shortcomings are shown to be part of a larger problem in social theory: the continuing polarization between individualism and holism. They point to the need for renewed interest in the anthropological analysis of the "person"-a socially shaped construct-in order to better understand social relationships and recognize the collective aspects of agency. A case study from the Classic Maya civilization illustrates how emphasis on the individual, as represented in mortuary events, artistic depictions, and texts, has resulted in interpretive difficulties that can be avoided by viewing these data from the perspective of the social collectivity from which personhood was derived. Maya corporate kin-based groups, known as "houses," were a major source of the social identities expressed in political action and represented in mortuary ritual and monumental imagery.

Journal of Anthropological Archaeology, 2001

The archaeological identification of individuals has been an important component of both processu... more The archaeological identification of individuals has been an important component of both processual attempts to characterize social organization by the treatment of individuals in mortuary ritual and more recent agency theory applications to studies of political economy and social change. Both approaches have been critiqued for failing to adequately define the individual, instead applying the Western concept of the individual to other societies. These shortcomings are shown to be part of a larger problem in social theory: the continuing polarization between individualism and holism. They point to the need for renewed interest in the anthropological analysis of the "person"-a socially shaped construct-in order to better understand social relationships and recognize the collective aspects of agency. A case study from the Classic Maya civilization illustrates how emphasis on the individual, as represented in mortuary events, artistic depictions, and texts, has resulted in interpretive difficulties that can be avoided by viewing these data from the perspective of the social collectivity from which personhood was derived. Maya corporate kin-based groups, known as "houses," were a major source of the social identities expressed in political action and represented in mortuary ritual and monumental imagery.

Archeological Papers of the American Anthropological Association, 2008

Estudios Latinoamericanos

For the Maya reality is a unified whole within which every entity shares in the same fundamental ... more For the Maya reality is a unified whole within which every entity shares in the same fundamental animating principle. This is a relational ontology whereby no phenomenon is self-contained but emerges from relations with others, including humans and non-humans, in various fields of action. This ontology correlates with a more encompassing “process metaphysic” in which reality is in constant flux, continually “becoming.” The process metaphysic envisioned by philosopher Alfred North Whitehead provides a technical language for analyzing the composition and extension of Maya persons, using the model of personhood developed by anthropologist Marcel Mauss. In life individual Maya persons assembled divergent components endowed by their maternal and paternal ancestors, which were subsequently disassembled upon their deaths. They also assembled non-corporeal components–souls and names–that linked them to existences beyond the physical boundaries and timelines of their bodies. Aspects of ...

Hispanic American Historical Review

Género y Arqueologia en Mesoamérica: Homenaje a Rosemary A. Joyce, 2013

Within the scholarship concerning the Popol Vuh, the great K’iche’ Maya epic creation saga, criti... more Within the scholarship concerning the Popol Vuh, the great K’iche’ Maya epic creation saga, critical questions have arisen concerning the gender of one of its most popular protagonists, Xbalanque. He is ostensibly male, like his older brother Hunahpu. These two “Hero Twins” engage in male-oriented activities, including hunting with blowguns, clearing a corn field, and playing in a rubber ball game against the Lords of Death. Nevertheless, Xbalanque’s name has a prefix that normally marks female appellations. Furthermore, the siblings are transformed into the Sun and the Moon, with Xbalanque as the Moon. Many scholars consider this impossible because the Moon is female in Maya belief. The Popol Vuh has thus been declared corrupt, and the Hero Twins have been identified instead as Venus and the Sun, elder and younger brothers respectively. Although blaming the Popol Vuh authors or transcribers for this error in astronomical assignment may satisfy some analysts, the problem of Xbalanque’s gender lies with modern scholarship’s fetishization of gender as essentialized, fixed, dyadic, isolable, and compartmentalized. The modern Western concept of gender is at odds with the structure and nature of the Popol Vuh. As a cosmogonic account it explains how the different qualities associated with gender came into existence in concert with the origins of other components of sociocosmic order. These include the gradual development of gendered agency, relations, and goods, especially in connection with marriage exchange.

ANCIENT MESOAMERICA

La Venta, Mexico, the Middle Formative Olmec regional capital (ca. 1200-400 BC), is thought to ha... more La Venta, Mexico, the Middle Formative Olmec regional capital (ca. 1200-400 BC), is thought to have been ruled by powerful leaders based in part on the discovery of several well-endowed tombs dating to the last construction phase of the Complex A ceremonial center. However, their status as graves has been debated since soon after they were excavated in the 1940s, especially because they generally lacked osteological material. What remained was arrangements of costume items as if adorning a body, usually associated with a stone container. Most, but not all, archaeologists assumed that bones and teeth would not survive in tropical environments and accepted both the tomb attribution and their function as individual funerary monuments. Complex A was subsequently badly disturbed, its superficial structures destroyed, so attempts to resolve this debate rely on archived field records.
A detailed review of the available stratigraphic information from the 1940s-1950s Complex A excavations demonstrates that these assumptions are not warranted for two reasons. First, field data indicate the absence of expected taphonomic evidence of bodily decay that would have displaced the carefully arranged costume ornaments. Second, analysis of Mound A-2’s stratigraphy, aided by digitally enhanced profile and plan drawings, reveals its tomb-like features were erected in a single short construction phase, not over a span of decades as individual kings died.
These conclusions call for alternative explanations of these features. They are argued to function as surrogate burials, not simply as “pseudo-burials” or cenotaphs. They are only the last instances of a depositional practice that had a long history at Complex A going back to its first construction phase. By this means multiple generations of Olmec ritual officiants materially rendered absent bodies into “quasi-presences” in a durable form that, unlike a body, resisted decay.
https://www.doi.org/10.1017/S0956536122000232

Imagery and Creativity: Ethnoaesthetics and Art Worlds …, 1993

Prehispanic Mesoamerican elite art and architecture functioned in part to elucidate aspects of th... more Prehispanic Mesoamerican elite art and architecture functioned in part to elucidate aspects of the state and cosmos, in particular, the nature of rulership. Ruling groups throughout Mesoamerica appropriated certain natural features associated with access to otherworldly supernatural power to demonstrate the source and characteristics of legitimate sovereignty. The most salient of these natural features are the cave as underworld entrance, the great tree that links the vertical domains of the cosmos, and the sacred mountain that rises into the heavens. These three pre-eminent cosmic pathways to sacred power are repeated icons in elite art and architecture from the Formative through the Postclassic periods. Furthermore, they are all associated with a specific animal–the serpent–which has the ability to transcend the cosmic levels. However, there are significant differences in how the cosmic pathways are utilized in the Mesoamerica, conforming to a general dichotomy between the highland depersonalized or institutionalized quality of rulership versus personalized depictions of individual rulers more common in the lowlands.

One of the growing wedges dividing American archaeology from its home in anthropology departments... more One of the growing wedges dividing American archaeology from its home in anthropology departments is the enormous increase in employment of archaeologists outside of academia, mostly in response to legislation mandating the active stewardship of some cultural resources. The practice of professional archaeology has experienced a pronounced shift from what was once primarily an academic endeavor to what is now primarily an applied enterprise. Clark and Anderson (this volume) comment on the intellectual tensions that have long existed between academic and nonacademic archaeologies (the latter usually lumped together as cultural resource management), with CRM archaeology continuing to be stigmatized as good in methods but poor in theory and publication record. These tensions have exacerbated the stresses felt between archaeology and the rest of anthropology. The transformation in archaeological job placement is also impacting academia in terms of the teaching of archaeology. In recent y...

Estudios de Cultura Maya, 2013

Estudios recientes han clasificado la diversidad cultural de Mesoamérica según dos estrategias po... more Estudios recientes han clasificado la diversidad cultural de Mesoamérica según dos estrategias político-económicas opuestas. En la estrategia de red el poder es ejercido por individuos, mientras en la estrategia corporativa el poder es compartido entre grupos corporativos grandes. Se piensa que la civilización maya del periodo Clásico desarrolló la estrategia de red, mientras que Teotihuacan aprovechó la estrategia corporativa. Se considera como evidencia para la estrategia de red el énfasis de los mayas en las representaciones de reyes, entierros elaborados y palacios. Sin embargo, la literatura antropológica sobre el tema de personhood demuestra dificultades al distinguir entre individuos y grupos, y por eso surgen dudas acerca de la utilidad de la dicotomía red/corporativa. Examinar cómo los cuerpos de los reyes encarnaron los grupos corporativos (los gobernantes mayas del Clásico personificaron casas reales) revela nuevas ideas para comprender las estrategias políticas mayas.

Digital Applications in Archaeology and Cultural Heritage, 2014

La Venta was a large regional center located near the Gulf coast in Tabasco, Mexico. From ca. 800... more La Venta was a large regional center located near the Gulf coast in Tabasco, Mexico. From ca. 800-400 BC it was the major Olmec capital in Mesoamerica. Despite its significance La Venta has received little archeological attention. The clay structures of its ritual precinct, Complex A, excavated in the 1940s-50s, were subsequently destroyed. Unfortunately, the published reports on those excavations are inadequate, with misleading archeological drawings. In order to obtain a more precise and comprehensive understanding of La Venta the original excavation records were consulted, and field drawings and maps were digitized to create more accurate 2d images as well as a 3d model of Complex A. This article summarizes the process of digitizing the archival records and the interpretive benefits from utilizing 3d visualizations of the site. Recounting the process may inform similar projects dependent on archival records when field mapping or excavation are no longer possible.

Digital Applications in Archaeology and Cultural Heritage, 2014

La Venta was a large regional center located near the Gulf coast in Tabasco, Mexico. From ca. 800... more La Venta was a large regional center located near the Gulf coast in Tabasco, Mexico. From ca. 800-400 BC it was the major Olmec capital in Mesoamerica. Despite its significance La Venta has received little archeological attention. The clay structures of its ritual precinct, Complex A, excavated in the 1940s-50s, were subsequently destroyed. Unfortunately, the published reports on those excavations are inadequate, with misleading archeological drawings. In order to obtain a more precise and comprehensive understanding of La Venta the original excavation records were consulted, and field drawings and maps were digitized to create more accurate 2d images as well as a 3d model of Complex A. This article summarizes the process of digitizing the archival records and the interpretive benefits from utilizing 3d visualizations of the site. Recounting the process may inform similar projects dependent on archival records when field mapping or excavation are no longer possible.

… Research in Archaeology. Dusan Borić and John E. …, 2008

Ethnohistory, 1998

Eighteen essays provide an accessible, entertaining look into a system of millennia-old legends a... more Eighteen essays provide an accessible, entertaining look into a system of millennia-old legends and beliefs.Mythology is one of the great creations of humankind. It forms the core of sacred books and reflects the deepest preoccupations of human beings, their most intimate secrets, their glories, and their infamies.In 1990, Alfredo Lopez Austin, one of the foremost scholars of ancient Mesoamerican thought, began a series of essays about mythology in the Mesoamerican tradition, published in Mexico Indigena. Although his articles were written for general readers, they were also intended to engage specialists. They span a divers subject matter: myths and names, eclipses, stars, left and right, Mexican origins, Aztec incantations, animals, and the incorporation of Christian elements into the living mythologies of Mexico. The title essay relates the Mesoamerican myth explaining why there is a rabbit o the moon's face to a Buddhist image and suggests the importance of the profound mythical concepts presented by each image.The eighteen essays in this volume are unified by their basis in Mesoamerican tradition and provide an accessible, entertaining look into a system of millennia-old legends and beliefs.

Ancient Mesoamerica, 2010

The critical role of social or collective memory in ongoing processes of societal reproduction an... more The critical role of social or collective memory in ongoing processes of societal reproduction and transformation is well acknowledged by anthropologists and is being increasingly modeled in archaeological interpretations as well. Investigating how social memory impacted the materialities and historical trajectories of the Maya civilization has great potential for advancing archaeological methodologies as well as enlarging our knowledge of the Maya. In addition to the wealth of epigraphic, ethnographic, and early historical information available for the Maya, archaeologists are examining enduring architecture, representative imagery, and even mundane artifacts that constitute a “technology of memory” for clues to the interplay of recollection and forgetting in the operation and transformation of Maya societies. This commentary reviews issues and problems in archaeological studies of social memory and addresses the specific prospects for investigating social memory among the pre-Hisp...

Journal of Anthropological Archaeology, 2001

The archaeological identification of individuals has been an important component of both processu... more The archaeological identification of individuals has been an important component of both processual attempts to characterize social organization by the treatment of individuals in mortuary ritual and more recent agency theory applications to studies of political economy and social change. Both approaches have been critiqued for failing to adequately define the individual, instead applying the Western concept of the individual to other societies. These shortcomings are shown to be part of a larger problem in social theory: the continuing polarization between individualism and holism. They point to the need for renewed interest in the anthropological analysis of the "person"-a socially shaped construct-in order to better understand social relationships and recognize the collective aspects of agency. A case study from the Classic Maya civilization illustrates how emphasis on the individual, as represented in mortuary events, artistic depictions, and texts, has resulted in interpretive difficulties that can be avoided by viewing these data from the perspective of the social collectivity from which personhood was derived. Maya corporate kin-based groups, known as "houses," were a major source of the social identities expressed in political action and represented in mortuary ritual and monumental imagery.

Journal of Anthropological Archaeology, 2001

The archaeological identification of individuals has been an important component of both processu... more The archaeological identification of individuals has been an important component of both processual attempts to characterize social organization by the treatment of individuals in mortuary ritual and more recent agency theory applications to studies of political economy and social change. Both approaches have been critiqued for failing to adequately define the individual, instead applying the Western concept of the individual to other societies. These shortcomings are shown to be part of a larger problem in social theory: the continuing polarization between individualism and holism. They point to the need for renewed interest in the anthropological analysis of the "person"-a socially shaped construct-in order to better understand social relationships and recognize the collective aspects of agency. A case study from the Classic Maya civilization illustrates how emphasis on the individual, as represented in mortuary events, artistic depictions, and texts, has resulted in interpretive difficulties that can be avoided by viewing these data from the perspective of the social collectivity from which personhood was derived. Maya corporate kin-based groups, known as "houses," were a major source of the social identities expressed in political action and represented in mortuary ritual and monumental imagery.

Archeological Papers of the American Anthropological Association, 2008

Estudios Latinoamericanos

For the Maya reality is a unified whole within which every entity shares in the same fundamental ... more For the Maya reality is a unified whole within which every entity shares in the same fundamental animating principle. This is a relational ontology whereby no phenomenon is self-contained but emerges from relations with others, including humans and non-humans, in various fields of action. This ontology correlates with a more encompassing “process metaphysic” in which reality is in constant flux, continually “becoming.” The process metaphysic envisioned by philosopher Alfred North Whitehead provides a technical language for analyzing the composition and extension of Maya persons, using the model of personhood developed by anthropologist Marcel Mauss. In life individual Maya persons assembled divergent components endowed by their maternal and paternal ancestors, which were subsequently disassembled upon their deaths. They also assembled non-corporeal components–souls and names–that linked them to existences beyond the physical boundaries and timelines of their bodies. Aspects of ...

Hispanic American Historical Review