The prehistoric native peoples of the Mississippi River Valley and other areas of the Eastern Woodlands of the United States shared a complex set of symbols and motifs that constituted one of the greatest artistic traditions of the pre-Columbian Americas. Traditionally known as the Southeastern Ceremonial Complex, these artifacts of copper, shell, stone, clay, and wood were the subject of the groundbreaking 2007 book Ancient Objects and Sacred Realms: Interpretations of Mississippian Iconography, which presented a major reconstruction of the rituals, cosmology, ideology, and political structures of the Mississippian peoples. Visualizing the Sacred advances the study of Mississippian iconography by delving into the regional variations within what is now known as the Mississippian Iconographic Interaction Sphere (MIIS). Bringing archaeological, ethnographic, ethnohistoric, and iconographic perspectives to the analysis of Mississippian art, contributors from several disciplines discuss variations in symbols and motifs among major sites and regions across a wide span of time and also consider what visual symbols reveal about elite status in diverse political environments. These findings represent the first formal identification of style regions within the Mississippian Iconographic Interaction Sphere and call for a new understanding of the MIIS as a network of localized, yet interrelated religious systems that experienced both continuity and change over time.
... Yale University Press, 1948); Robert J. Mullen, Dominican Architecture in SixteenthCentury Oaxaca (Tempe: Arizona State University Press, 1975); Roberto Meli, The urban plan also contained structures for the native populations.
The present volume deals with the multiple ways this urban site is visualized, imagined, and culturally represented by different actors and groups.
EVANGELIZATION. This chapter outlines the expansion and organization of missions established to attempt to evangelize native populations beyond the Chichimeca frontier in Mexico and in lowland South America, the area of Jesuit activity.
Piscuintla Pames 35 159 Tancama Pames 161 652 Soyapilca Pames 100 386 Malila Pames 147 599 Amatlán Pames 88 260 Source: Robert H. Jackson, “The Chichimeca Frontier and the Evangelization of the Sierra Gorda, 1550-1770,” Estudios de ...
... sacred and profane. Sinha's interpretation of the image amounts to a summary of the secularist position on Indian visual culture: it is sacred and secular at the same time. Outside of its sacred function, its attributes as an image—what ...
My name is Michael William AngelOh, and this is my own true, and personal, NDE story, which has been transcribed directly from my own Personal Diaries, which I have entitled; "My NDE beneath the SEA".
Ya'pata is the brother of Wi'saka, the Culture Hero, and has charge of the realm ofthe Dead... • Po'kitapawa, known as ''Knocks-a-hole-in-the-head'' or ''Brain-Taker,'' guards the bridge on the trail to the aerworld.
There's not a single Clovis point found anywhere in North America that's above that black mat. They're all in it or below it. And there's not a single mammoth skeleton anywhere in North America that's above it.
... Lieselotte Kötzsche, “Das Heilige Grab in Jerusalem und seine Nachfolger,” in Akten des XII: internationalen Kongresses ... eds., Heiliges Grab: Heilige Gräber: Aktualität und Nachleben von Pilgerorten (Berlin: Lukas Verlag, 2014).
... 95–96 Chanel-Verdura cuffs, 93, 94, 94, 96; illusionism, realism and, 95 Chapelle du Rosaire, 36–38, 37 Charles-Roux, Edmonde, 92–93 Chelsea-Walker-1, 117 Chen Yulipstick, 73 Chester Weinberg, 103 Christian Dior, 54, 100; Ferré and, ...