Architecture as animate landscape: circular shrines in the ancient Maya lowlands.
Architecture as animate landscape: circular shrines in the ancient Maya lowlands.
复制标题
建筑作为生动的景观：古代玛雅低地的圆形神殿。
DOI：
10.1111/j.1548-1433.2011.01397.x
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发表时间：
2012
影响因子：
3.5
通讯作者：
Eleanor Harrison
中科院分区：
文献类型：
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作者：
Eleanor Harrison
在这项研究中，我开发了一个景观考古学的理论，将“万物有灵论”的概念作为一种认知方法。目前人类学的趋势是更加强调土著的观点，近几十年来，万物有灵论在人类学理论中死灰复燃。万物有灵论作为一种与（而不是）自己的世界相关联的方式，是一种与景观考古学有直接关系的思维模式。然而，美国考古学家一直缓慢地将这一概念作为景观理论的一个组成部分。我认为万物有灵论和努里特鸟大卫（1999年）的“相关性”理论，以及如何在中美洲考古学表达这样的观点。我研究了海洋贝壳和洞穴形成的分布，作为古代玛雅圆形神殿建筑的建筑元素。我认为，这些材料不仅仅是神圣地理的“符号”，它们还代表着通过与世界上的人类和非人类代理人的持续关系而使神殿充满活力的生命实体。
In this study, I develop a theory of landscape archaeology that incorporates the concept of “animism” as a cognitive approach. Current trends in anthropology are placing greater emphasis on indigenous perspectives, and in recent decades animism has seen a resurgence in anthropological theory. As a means of relating in (not to) one's world, animism is a mode of thought that has direct bearing on landscape archaeology. Yet, Americanist archaeologists have been slow to incorporate this concept as a component of landscape theory. I consider animism and Nurit Bird-David's (1999) theory of “relatedness” and how such perspectives might be expressed archaeologically in Mesoamerica. I examine the distribution of marine shells and cave formations that appear incorporated as architectural elements on ancient Maya circular shrine architecture. More than just “symbols” of sacred geography, I suggest these materials represent living entities that animate shrines through their ongoing relationships with human and other-than-human agents in the world.