From ‘collapse’ to urban diaspora: the transformation of low-density, dispersed agrarian urbanism - Volume 89 Issue 347 - Lisa J. Lucero, Roland Fletcher, Robin Coningham

The Classic Maya (ad 250–950) landscape was imbued with sacred, animate qualities. Of particular significance were openings in the earth, such as caves and pools because, as portals to the underworld, the Maya could communicate with gods and ancestors to petition for plentiful rain and crops. The 25 pools of Cara Blanca, Belize embody such a place; their isolation from settled communities and the relatively sparse but unique architecture near pools suggest that it served as a pilgrimage destination. Growing evidence from exploratory dives and excavations at a possible water temple indicate that the Maya increased their visits in response to several prolonged droughts that struck between c.ad 800 and 900. Not only do we present results from a type of site that has been little explored, we also detail how non-elites dealt with climate change via ritual intensification and pilgrimage. It also serves as a lesson for how we deal with climate change today — that relying on traditional means rather than changing our course of action can have detrimental repercussions.

The geochemical analysis of an extinct giant sloth tooth from Belize reveals past climate, seasonality, diet, and adaptation.

The Classic Maya of the southern lowlands were one with world rather than one with nature, a view that promoted the conservation of their world for millennia, what I term a cosmology of conservation. I explore how their cosmocentric worldview fostered biodiversity and conservation by discussing the ceremonial circuit and pilgrimage destination of Cara Blanca, Belize. Here the Maya left a minimal footprint in the form of ceremonial buildings from which they performed ceremonies, doing their part to maintain the world at several of the 25 water bodies/portals to the underworld. The Maya intensified their visits when several prolonged droughts struck between 800 and 900 ce; it was to no avail, and many Maya emigrated and have successfully renegotiated their relationship in the world to the present day. Their history of engagement serves as a lesson for present society, one that cannot be ignored.

Classic Maya inscriptions and iconography reveal more than just royal customs since their origins lie in traditional Maya practices. They provide a key to unlocking how commoners created their own domestic universe. To explore how commoners mapped their cosmology and recorded their history, I discuss domestic ceramic clusters based on color, placement, and association with other artifacts at the minor center of Saturday Creek, Belize. Results show that cached items served to contextualize their place in the cosmos. Commoners may not have had the written word, but they had the means to record their own history, one with which they interacted daily — under their feet, within walls, and under their roof.