15 Maya society

Bloodletting was the ritualized self-cutting or piercing of an individual's body that served a number of ideological and cultural functions within ancient Mesoamerican societies, in particular the Maya. When performed by ruling elites, the act of bloodletting was crucial to the maintenance of sociocultural and political structure. Bound within the Mesoamerican belief systems, bloodletting was used as a tool to legitimize the ruling lineage's socio-political position and, when enacted, was important to the perceived well-being of a given society or settlement.

The role of the children in ancient Mayan civilization was first and foremost to help their elders. Once children turned five or six they were expected to contribute to the family and community. They were treated as young adults and received more responsibilities as they grew older.

In archaeology, the classic Maya collapse is the decline of the Classic Maya civilization and the abandonment of Maya cities in the southern Maya lowlands of Mesoamerica between the 8th and 9th centuries, at the end of the Classic Maya Period. At Ceibal, the Preclassic Maya experienced a similar collapse in the 2nd century.

In pre-Columbian Maya civilization, ceremonial dance had great importance. However, since dance is a transient art, it is inherently difficult for archeologists to find and evaluate evidence of its role. There is little material information left behind, beyond a few paintings on murals and vases. This lack of direct evidence leads to several different archaeological interpretations.

Death rituals were an important part of Maya religion. The Maya greatly respected death; they were taught to fear it and grieved deeply for the dead. They also believed that certain deaths were more noble than others.

Ancient Maya cuisine was varied and extensive. Many different types of resources were consumed, including maritime, flora, and faunal material, and food was obtained or produced through strategies such as hunting, foraging, and large-scale agricultural production. Plant domestication concentrated upon several core foods, the most important of which was maize.

The representation of jaguars in Mesoamerican cultures has a long history, with iconographic examples dating back to at least the mid-Formative period of Mesoamerican chronology. The jaguar is an animal with a prominent association and appearance in the cultures and belief systems of pre-Columbian Mesoamerican societies in the New World, similar to the lion and tiger in the Old World. Quick, agile, and powerful enough to take down the largest prey in the jungle, the jaguar is the biggest felid in Central or North America, and one of the most efficient and aggressive predators. Endowed with a spotted coat and well adapted for the jungle, hunting either in the trees or water, making it one of the few felines tolerant of water, the jaguar was, and remains, revered among the indigenous Americans who live closely with the jaguar.

Maya medicine concerns health and medicine among the ancient Maya civilization. It was a complex blend of mind, body, religion, ritual and science. Important to all, medicine was practiced only by a select few, who generally inherited their positions and received extensive education. These shamans acted as a medium between the physical world and spirit world. They practiced sorcery for the purpose of healing, foresight, and control over natural events. Since medicine was so closely related to religion, it was essential that Maya medicine men had vast medical knowledge and skill.

Until the discovery that Maya stelae depicted kings instead of high priests, the Maya priesthood and their preoccupations had been a main scholarly concern. In the course of the 1960s and over the following decades, however, dynastic research came to dominate interest in the subject. A concept of royal ʼshamanismʼ, chiefly propounded by Linda Schele and Freidel, came to occupy the forefront instead. Yet, Classic Maya civilization, being highly ritualistic, would have been unthinkable without a developed priesthood. Like other Pre-Hispanic Mesoamerican priesthoods, the early Maya priesthood consisted of a hierarchy of professional priests serving as intermediaries between the population and the deities. Their basic skill was the art of reading and writing. The priesthood as a whole was the keeper of knowledge concerning the deities and their cult, including calendrics, astrology, divination, and prophecy. In addition, they were experts in historiography and genealogy. Priests were usually male and could marry. Most of our knowledge concerns Yucatán in the Late Postclassic, with additional data stemming from the contemporaneous Guatemalan Highlands.

Midwifery is a women's profession that assists women from pregnancy to newborn care. In some traditional Maya communities, a goddess of midwifery is invoked, and midwives are generally believed to be assigned their profession through signs and visions. In pre-Spanish Yucatan, the aged midwife goddess was called Ixchel.

The music of the ancient Mayan courts is described through native and Spanish 16th-century texts and is depicted in the art of the Classic Period. The Maya played instruments such as trumpets, flutes, whistles, and drums, and used music to accompany funerals, celebrations, and other rituals. Although no written music has survived, archaeologists have excavated musical instruments and painted and carved depictions of the ancient Maya that show how music was a complex element of societal and religious structure. Most of the music itself disappeared after the dissolution of the Maya courts following the Spanish Conquest. Some Mayan music has prevailed, however, and has been fused with Spanish influences.

Sacrifice was a religious activity in Maya culture, involving the killing of humans or animals, or bloodletting by members of the community, in rituals superintended by priests. Sacrifice has been a feature of almost all pre-modern societies at some stage of their development and for broadly the same reason: to propitiate or fulfill a perceived obligation towards the gods.

The extensive trade networks of the Ancient Maya contributed largely to the success of their civilization spanning three millennia. The Maya royals control and wide distribution of foreign and domestic commodities for both population sustenance and social affluence are hallmarks of the Maya visible throughout much of the iconography found in the archaeological record. In particular, moderately long distance trade of foreign commodities from the Caribbean and Gulf Coasts provided the larger inland Maya cities with the resources they needed to sustain settled population levels in the several thousands. Though the ruling class essentially controlled the trade economy, a middle merchant class supervised import and export from cities and trade ports. Not much is known of the Maya merchant class; however, merchants of royal lineage are sometimes represented in the iconography. Notably, a canoe paddle often accompanies the royal merchant depictions, signifying their association with marine resources. Water lilies are also a recognizable feature of Maya iconography, appearing on ceramics and murals in landlocked cities like Palenque where the lilies cannot grow, further indicating the important political symbolism of water connections. The dugout style canoes of the Maya and other small watercraft are also represented in various codices, sometimes ferrying royal figures or deities. The rich tradition of maritime trade has continued into the modern era, exemplified by the resource exploitation of the coastal lagoons and cay locations along the Caribbean coast of Mexico, Belize, Guatemala, and Honduras. Eventually, the intensification of maritime trade reliance aided in the collapse of interior Maya power regimes, shifting political influence to coastal polities such as Uxmal and Chichen Itza in the Terminal Classic. A seaborne trade economy would continue to dominate the Maya civilization until the period of European Contact.

A tzompantli or skull rack is a type of wooden rack or palisade documented in several Mesoamerican civilizations, which was used for the public display of human skulls, typically those of war captives or other sacrificial victims. It is a scaffold-like construction of poles on which heads and skulls were placed after holes had been made in them. Many have been documented throughout Mesoamerica, and range from the Epiclassic through early Post-Classic. In 2017 archeologists announced the discovery of the Hueyi Tzompantli, with more than 650 skulls, in the archeological zone of the Templo Mayor in Mexico City.

During the 7th and 8th centuries in Mesoamerica, there was an evident shift in the roles women played in ancient Maya society as compared with the previous two centuries. It was during this time that there was a great deal of political complexity seen both in Maya royal houses as well as in the Maya area. Warfare was a significant factor in political competition and marriage was one of the ways that alliances were made between the different polities. This was accompanied by a shift in women's roles from wife and mother to playing integral parts in courtly life, such as participating in rituals involving the supernatural world and at times ruling individual polities.