<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>0185-2574</journal-id>
<journal-title><![CDATA[Estudios de cultura maya]]></journal-title>
<abbrev-journal-title><![CDATA[Estud. cult. maya]]></abbrev-journal-title>
<issn>0185-2574</issn>
<publisher>
<publisher-name><![CDATA[Universidad Nacional Autónoma de México, Instituto de Investigaciones Filológicas]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S0185-25742019000100173</article-id>
<article-id pub-id-type="doi">10.19130/iifl.ecm.2019.53.948</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[Pisom q&#8217;aq&#8217;al: la majestad envuelta. Poder, reliquias y el "poder de las reliquias" entre los mayas prehispánicos]]></article-title>
<article-title xml:lang="en"><![CDATA[Pisom q&#8217;aq&#8217;al: the bundled majesty. Power, relics, and the "power of relics" among the prehispanic maya]]></article-title>
<article-title xml:lang="fr"><![CDATA[Pisom q'aq'al : sa majesté enveloppée. Pouvoir, reliques et le «pouvoir des reliques» parmi les mayas préhispaniques]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Maza García de Alba]]></surname>
<given-names><![CDATA[Rocío]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,École Pratiques des Hautes Étude  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Francia</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2019</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2019</year>
</pub-date>
<volume>53</volume>
<fpage>173</fpage>
<lpage>204</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_arttext&amp;pid=S0185-25742019000100173&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_abstract&amp;pid=S0185-25742019000100173&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_pdf&amp;pid=S0185-25742019000100173&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen La preservación de restos humanos, muchas veces contenidos en envoltorios, fue una práctica común entre los mayas prehispánicos. Este artículo explica el interés por conservar tales reliquias en virtud del contenido anímico que resguardaban, que parece haber sido una cualidad solar, masculina, con poder seminal y de manifestación majestuosa. En un primer momento discuto, a través de la información presente en fuentes históricas, algunos de los tratamientos mortuorios que conducían a la generación de reliquias, así como los contextos en los que éstas eran conservadas y los usos sociales a los que estaban destinadas en tiempos cercanos a la llegada de los españoles. Distingo tres tipos principales de reliquias: las reliquias domésticas relacionadas con un linaje, las de los dioses o ancestros fundadores, de importancia comunitaria, y las de los sacrificados y cautivos, asociadas con la noción de trofeos de guerra. El análisis conjunto de estas categorías abre las vías para interrogar las concepciones mayas sobre los ancestros, la conformación de la persona y el ejercicio de la autoridad, que explican la importancia ritual de las reliquias y su papel en la legitimación del poder. A partir de estas cuestiones, indago en un segundo momento en la naturaleza del poder intrínseco que se adjudicaba a dichos objetos. Para ello parto de la denominación dada al envoltorio sagrado de los fundadores quichés: pisom q&#8217;aq&#8217;al, término que revela la consideración de las reliquias como custodias de cierto &#8220;fuego&#8221;, q&#8217;aq&#8217;, o &#8220;majestad&#8221;, q&#8217;aq&#8217;al, identificable con una fuerza o calor vital asociado con el poder, que ha sido documentado tanto etnográficamente como en fuentes históricas y lingüísticas coloniales entre distintos grupos mayas con nombres variables, pero manteniendo rasgos característicos que dan cuenta de una concepción compartida, con antecedentes en las cualidades solares de los señores del período Clásico.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract Ancient Maya used to preserve relics, commonly wrapped in sacred bundles. Archaeological and historical sources allow us to know the mortuary treatments which led to obtain those relics, the different contexts in which they were placed and the social uses to which they were destined. I distinguish between three types of relics: domestic relics related to a lineage; those of gods or founding ancestors of a community, and those of the sacrificed and captives, associated with war trophies. Their joint analysis provides important information regarding Maya conceptions about ancestors, personhood and authority, which explain the ritual importance of relics, the meanings available in them and their role in legitimating power. The name of the sacred bundle left by Quiche founders, the pisom q&#8217;aq&#8217;al -bundled majesty-, leads.us to think that relics were preserved and venerated because they held a certain &#8220;fire&#8221;, q&#8217;aq&#8217;, or &#8220;majesty&#8221;, q&#8217;aq&#8217;al, whose characteristics can be identified with a vital force or soul component, which increases by the exercise of authority that ethnographers and linguists have recorded under various names. Among them are derived forms of q&#8217;aq&#8217;al in Quiché, Cakchiquel and Tzotzil, and k&#8217;inam in Yucatec which seem to be closely related with the classical k&#8217;ihnich by its fiery, fierce and solar qualities.]]></p></abstract>
<abstract abstract-type="short" xml:lang="fr"><p><![CDATA[Resume La préservation de reliques était une pratique courante chez les mayas précolombiens. Nous connaissons certains des traitements mortuaires qui favorisaient la génération des reliques ; les contextes rituels dans lesquels elles étaient inscrites et les usages sociaux auxquels on les destinait. Parmi les reliques, on peut distinguer: les reliques domestiques d&#8217;un lignage; celles des dieux ou des ancêtres fondateurs, d&#8217;importance communautaire -souvent des paquets sacrés- et celles des captifs et des sacrifiés, associées avec la notion de trophée de guerre. Leur analyse nous permet d&#8217;approcher les conceptions des anciens mayas concernant les ancêtres, l&#8217;autorité, et la notion de la personne, qui expliquent l&#8217;importance rituelle des reliques, ainsi que leur rôle dans la légitimation du pouvoir. Pisom q&#8217;aq&#8217;al (la majesté enveloppée), le nom du paquet sacré des fondateurs des lignages dominants quichés, nous permet d&#8217;avancer qu&#8217;elles étaient censées être des réceptacles d&#8217;un certain feu, q&#8217;aq&#8217;, ou majesté, q&#8217;aq&#8217;al, que nous proposons d&#8217;identifier, d&#8217;après ses caractéristiques, avec une force vitale recensée par les ethnologues et les linguistes parmi des groupes mayas différents sous des noms également diverses, mais dont les caractéristiques, tels que son association aux charges de pouvoir, et sa capacité d&#8217;être cumulée au cours du temps, par exemple, rendent compte d&#8217;une conception largement partagé et dont la profondeur historique est manifeste dans les liens qui rapprochent le q&#8217;aq&#8217;al ou k&#8217;ak&#8217;al des quiché et des tzotziles et la force k&#8217;inam des yucatèques contemporains et de la période coloniale, avec le terme k&#8217;ihnich de la période Classique.]]></p></abstract>
<abstract abstract-type="short" xml:lang="fr"><p><![CDATA[Résumé La préservation de reliques était une pratique courante chez les mayas précolombiens. Nous connaissons certains des traitements mortuaires qui favorisaient la génération des reliques; les contextes rituels dans lesquels elles étaient inscrites et les usages sociaux auxquels on les destinait. Parmi les reliques, on peut distinguer: les reliques domestiques d&#8217;un lignage; celles des dieux ou des ancêtres fondateurs, d&#8217;importance communautaire -souvent des paquets sacrés- et celles des captifs et des sacrifiés, associées avec la notion de trophée de guerre. Leur analyse nous permet d&#8217;approcher les conceptions des anciens mayas concernant les ancêtres, l&#8217;autorité, et la notion de la personne, qui expliquent l&#8217;importance rituelle des reliques, ainsi que leur rôle dans la légitimation du pouvoir. Pisom q&#8217;aq&#8217;al (la majesté enveloppée), le nom du paquet sacré des fondateurs des lignages dominants quichés, nous permet d&#8217;avancer qu&#8217;elles étaient censées être des réceptacles d&#8217;un certain feu, q&#8217;aq&#8217;, ou majesté, q&#8217;aq&#8217;al, que nous proposons d&#8217;identifier, d&#8217;après ses caractéristiques, avec une force vitale recensée par les ethnologues et les linguistes parmi des groupes mayas différents sous des noms également diverses, mais dont les caractéristiques, tels que son association aux charges de pouvoir, et sa capacité d&#8217;être cumulée au cours du temps, par exemple, rendent compte d&#8217;une conception largement partagé et dont la profondeur historique est manifeste dans les liens qui rapprochent le q&#8217;aq&#8217;al ou k&#8217;ak&#8217;al des quiché et des tzotziles et la force k&#8217;inam des yucatèques contemporains et de la période coloniale, avec le terme k&#8217;ihnich de la période Classique.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[mayas]]></kwd>
<kwd lng="es"><![CDATA[reliquias]]></kwd>
<kwd lng="es"><![CDATA[poder]]></kwd>
<kwd lng="es"><![CDATA[envoltorios sagrados]]></kwd>
<kwd lng="es"><![CDATA[k&#8217;inam]]></kwd>
<kwd lng="es"><![CDATA[pisom q&#8217;aq&#8217;al]]></kwd>
<kwd lng="en"><![CDATA[Maya]]></kwd>
<kwd lng="en"><![CDATA[relics]]></kwd>
<kwd lng="en"><![CDATA[authority]]></kwd>
<kwd lng="en"><![CDATA[sacred bundles]]></kwd>
<kwd lng="en"><![CDATA[k&#8217;inam]]></kwd>
<kwd lng="en"><![CDATA[pisom q&#8217;aq&#8217;al]]></kwd>
<kwd lng="fr"><![CDATA[mayas]]></kwd>
<kwd lng="fr"><![CDATA[reliques]]></kwd>
<kwd lng="fr"><![CDATA[pouvoir]]></kwd>
<kwd lng="fr"><![CDATA[paquets sacrés]]></kwd>
<kwd lng="fr"><![CDATA[k&#8217;inam]]></kwd>
<kwd lng="fr"><![CDATA[pisom q&#8217;aq&#8217;al]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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