Nicolas Caretta

Summary of the recent research carried out in the Site of Cerro de Santiago, Aguascalientes, that shows the cultural dynamic that developed in the Río Verde Grande basin during the Epi-classic period (600-900 CE). This chapter seeks to show the general public the regional panorama with the results of material analysis recovered after several years of research, in order to give a better understanding of the region.

Adoranten 2011 The archeology of northern Mexico has revealed several peculiarities of the prehispanic societies that occupied that region for a long time. As compared to groups in Nuclear Mesoamerica, these are very significant differences. It has been proven that the northern region was, by no means, an insurmountable desert, and that the societies dwelling there were part of a very complex interaction system from very early times in their Pre-Columbian History (Foster and Gorestein 2000). One of the identified characteristics of the region is its “rock art” (petroglyphs and paintings), which was usually attributed (not exclusively though) to bands of huntergatherers; their interaction with other groups is clearly seen in the archeological evidence through the pecked cross circles. These representations owe their name to their cruciform design that is traced through a series of dots drilled or pecked on rocks or stucco. They are about 2 centimeters in diameter and they are placed ...

In many ways, the state of Aguascalientes in Mexico is unknown territory in terms of understanding its Pre-Hispanic cultures. Recent research at the archaeological site of Cerro de Santiago shows a population with characteristics that link them to their southern neighbors and provides evidence of certain Mesoamerican canons in the creation of their material culture. This chapter draws on data from field surveys and excavations to present diagnostic cultural features and their implications for the dynamics of macro-regional social interaction in Epiclassic Mesoamerica (ca. AD 600–900). These data not only illuminate the Pre-Hispanic occupation of the site, but also augment archaeological understanding of the processes of interaction that took place throughout the expansive north-central border of Greater Mesoamerica involving regional societies at the time. The authors depart from a World Systems Theory, which allows for a more nuanced understanding of regional history, as well as th...

En este documento se busca presentar algunas observaciones sobre la concepción de la fauna desde una perspectiva de los grupos amerindios. Algunas de las ideas que se presentan permiten notar los cambios que se gestan dentro de las sociedades llamadas tradicionales y la transformación que se da en aquellas que optaron por un modo de vida ajeno al cazador- recolector.

La política económica de México en materia de turismo planea para 2012 un incremento promedio anual de 5.7% del flujo de visitantes extranjeros a sus diversos centros de ocio y recreación; es decir, 28.9 millones de turistas internacionales. Sin embargo, aunque el gobierno del estado promueve múltiples sitios turísticos, no cuenta con estudios suficientes que evalúen su capacidad para atender la demanda que se espera captar. El presente trabajo, con base en los recursos naturales-culturales, la infraestructura y el acceso desarrolla una metodología que determina el potencial turístico de la Huasteca Potosina; revela además que la zona de estudio, si bien posee una importante oferta básica, carece de la oferta complementaria que asegure un turismo más dinámico.

ABSTRACT: Studies on the Cerro de San Pedro municipality emphasize the apparent environmental continuity encouraged by mining activity; however, this perception undervalues other dynamics that take place in the region. This article illustrates processes not considered heretofore, such as the exploitation of vegetable resources and pasturing as economic activities parallel to mining. The information is based on field observations, analysis of vegetable covers, interviews with the inhabitants of the region, revision of cartography and archivied work. ttps://www.colson.edu.mx:4433/Revista/Articulos/48/7Martinez.pdf 05/2010; XXII(48):211-241.

This aims reveal the natural attractions suitable for ecotourism development in the Huasteca region of the state of San Luis Potosi. This was sorted and classified natural tourism resources and, subsequently, differentiated levels of territorial units for the quantity and types of existing resources. Finally we discuss the elements to consider for community ecotourism project implemented in a territory whose municipal human development indexes show an ethnically heterogeneous context within such actions most be developed.

En este documento se hace énfasis en la forma en la que las sociedades actuales y particularmente las occidentales tienden a hacer observaciones y categorizaciones de aquello que se ha definido como “arte”, y por otra parte, la manera en que las sociedades extintas (y tradicionales) que producen este “arte", como la observaron, entendieron, explicaron, nombraron, clasificaron y representaron aquello con lo que compartieron el cosmos. Esta acción es un principio básico de los seres humanos, principalmente de las sociedades arqueológicas y tradicionales, y que frecuentemente olvidan las sociedades contemporáneas de núcleos urbanos y particularmente las occidentalizadas.

En este trabajo se presentarán algunos elementos para identificar la primera ruta o camino que se quiso establecer como Camino Real que llevó a las minas de plata de Zacatecas, basado en la identificación arqueológica de sitios en el Cañón de Juchipila y la información que proporcionan las primeras fuentes que dan cuenta de las rutas usadas por los colonos conquistadores. A su vez, en este documento, se busca explorar los conflictos provocados entre los caxcanes y los españoles y sus aliados que, finalmente, culminaron con la guerra del Mixtón y lo que pasó a ser la ruta definitiva del Camino Real de Guadalajara a Zacatecas.

In this document we discuss about the archaeological site of Santiago in Aguascalientes, Mexico, site that without any doubt is one of the settlements with greater perspective of research in the Centre-North of the country. The research in this area enable us to understand about the processes of social development to the interior of the site, and also help us to understand how the social group of that inhabited this site established and strengthened their social interactions with other groups in the surrounding areas including Mesoamerica. In addition, this study will allow us to reaffirm the hypothesis that the Chichimec Sea area was inhabited by societies with a different social development, in particular the economic activities.

El trabajo evalúa los atractivos naturales aptos para el desarrollo del ecoturismo en la región Huasteca del estado de San Luis Potosí. Para ello se clasificaron y ponderaron los recursos turísticos naturales y, posteriormente, se diferenciaron niveles de unidades terri-toriales ...

El trabajo evalúa los atractivos naturales aptos para el desarrollo del ecoturismo en la región Huasteca del estado de San Luis Potosí. Para ello se clasificaron y ponderaron los recursos turísticos naturales y, posteriormente, se diferenciaron niveles de unidades terri-toriales ...

Las recientes investigaciones en el Sitio Arqueológico Cerro de Santiago, en el actual estado de Aguascalientes, nos presentan nuevos datos que muestran, no sólo la ocupación prehispánica del mismo; también, nos ayudan a entender sobre los procesos de interacción que se llevaban a cabo a lo largo de la extensiva frontera centro-norte de Mesoamérica mayor, que involucraron a las sociedades en esta región durante el Epiclásico.

Recent research at the archaeological site of Cerro de Santiago, in the present-day state of Aguascalientes (Mexico), provides new data that illuminates not only its pre-Hispanic occupation; it also helps us to understand the interaction processes that took place throughout the extensive north-central border of Greater Mesoamerica involving the societies living in the region during the Epiclassic period.

En este trabajo se presentarán algunos elementos para identificar la primera ruta o camino que se quiso establecer como Camino Real que llevó a las minas de plata de Zacatecas, basado en la identificación arqueológica de sitios en el Cañón de Juchipila y la información que proporcionan las primeras fuentes que dan cuenta de las rutas usadas por los colonos conquistadores. A su vez, en este documento, se busca explorar los conflictos provocados entre los caxcanes y los españoles y sus aliados que, finalmente, culminaron con la guerra del Mixtón y lo que pasó a ser la ruta definitiva del Camino Real de Guadalajara a Zacatecas.

Recent research at the archaeological site of Cerro de Santiago, in the present-day state of Aguascalientes (Mexico), provides new data that illuminates not only its pre-Hispanic occupation; it also helps us to understand the interaction processes that took place throughout the extensive north-central border of Greater Mesoamerica involving the societies living in the region during the Epiclassic period.

Casi 10,00años a.n.e. ya habían dejado de existir los camélidos y los caballos en el Nuevo Mundo, por tales razones, los nativos que vivieron posteriores a esas fechas no conocieron a estas especies, y por tanto carecieron de bestias de tiro y de transporte. Si bien las llamas y alpacas tenían parcialmente esta función para el mundo andino, para el Centro y Norte América estos no existían antes de la llegada de los colonizadores. Con el proceso de conquista, y particularmente con los españoles, la presencia del caballo como instrumento, compañero y objeto de valor en el proceso de colonización tuvo una gran importancia; sin embargo, durante este proceso y el avance de conquista hacia el Norte muchos de estos pasaron a manos de los indígenas transformando sus vidas, en especial la de algunos grupos del Norte de la Nueva España, y entre ellos, el grupo que mejor capitalizaría este animal: los comanches. Este documento discute sobre la importancia de un regalo inesperado, la llegada del caballo a los comanches, sin duda los mejores jinetes indígenas americanos.

En la Nueva España todavía dentro del oscurantismo medieval en el siglo XVI, no existía una delimitación entre la ciencia de la magia y la magia de la ciencia. Dentro de la tradición europea la astrología fue cátedra de la universidad, complemento de la cosmografía, la geografía, la física celeste y las matemáticas. Los conocimientos de las ciencias de los fenómenos y objetos celestes tenían como finalidad pronosticar el futuro y sus repercusiones con el mundo físico, además de servir de apoyo al conocimiento y la práctica médica de la época. En este documento buscamos dar unas breves observaciones sobre la astrología judiciaria llegada del Viejo Mundo y su repercusión en el Mundo Novohispano y su remanente precolombino.

A philosophical and epistemological reflection on archaeological methods its expound upon the problem of inferring pre-Hispanic warfare from archaeological remains and urges physical anthropologists to become more involved in these analyses.

El presente trabajo tiene por objetivo reflexionar sobre las actitudes positivas, negativas y neutras del patrimonio cultural. De antemano sabemos que hablar de patrimonio cultural es hablar de una gama de aspectos como los valores culturales, el medio ambiente, transformación del espacio, entre otros aspectos.

Naturaleza y cosmovisión en la sociedad maya El proceso de globalización iniciado en la segunda mitad del siglo XX ha originado la transformación social, económica y política de varias sociedades que viven bajo el capitalismo democrático o " democracia liberal. " La globalización al ser un asunto dinámico en la comunicación y la economía han causado que la identidad de ciertos grupos indígenas se vaya perdiendo. Sin embargo, es de relevancia señalar que a pesar de las diversas vertientes sociales y económicas que se han dado aún sigue vigente la persistencia de su identidad como grupo étnico. El interés de esta exposición se centra en identificar como los mayas precolombinos observaban el paisaje y como lo vinculaban en su modo de vida. La cosmovisión y la ideología nos remiten a cuestionarnos por qué dichos conceptos prevalecen hoy en día en el pensamiento indígena.

An intense interaction necessarily takes place between the individuals of any given society and the animals that share the same habitat, a relation that goes beyond the limits of biological depredation and that has changed according to the needs and the greed of humankind throughout history. The first type of interaction between humans and fauna was not a religious one but rather something more prosaic: survival. Nevertheless, the animals not only help to satisfy the stomach but also to provide answers to many of society's questions and needs. With them and because of them people learned about animals' natural history, their habitats, their marvels and their times. Animals taught humans how to behave, how to approach them and what was needed in order to hunt them. The displacement of certain fauna provoked the mobility of societies and the acquisition of a way of life that would be taken as a symbol of courage, anger, boldness, survival and power. Societies of ancient times had learned how to find food and what was good to hunt or to eat by observing the animals. This information was gathered, codified and transmitted from generation to generation through rituals, verbal communication (histories), and images (drawings, paintings, carving, sculpture, etc.). Animals participated actively in all kind of narratives and showed features in common with society's deities and other cosmic forces, enhancing their stories and giving them ethical and moral values to follow. In the stories animals were heroes, saviors, teachers, mediums, alter egos and victims. They established different levels of complexity because of the intermediary position they played between the sacred world and humankind. Animals could be found at any cosmic level and in any direction, some more versatile than others in the sacred histories and also in everyday activities. The evidence of this can be observed in the wide variety of cultural expressions and actions in what has been called a total vision of the world: a cosmovision. Sacred histories, components of this cosmovision, are as old as humankind and have helped to explain the natural world, its relation with societies and the order of the universe. But how was this perception of the animal in the eyes of the Native American Indians? How much did they differ from the XVI century conquerors that gave accounts of the fauna found in the New World? The main objective of this dissertation is to explore the functions played by animals in the mentality of Mesoamerican societies, seeking to provide the elements or factors that may help us to understand the intricate interaction human-nature. Social development and religion created differences in the relation between societies and the natural world, where hunters and gatherers considered animals as something closely related, while agricultural-urban societies began a process of separation that led them to see non-domesticated animals as something distant. These differences in conceptions raised a new set of questions that give direction to this investigation and that intends to cope with: a) how did Mesoamerican peoples perceive animals? b) what kind of factors (natural and cultural) affected the symbolic values they attributed to the animals? c) which features were conserved by agricultural societies from their hunting ancestors or neighboring hunter communities? d) what was the general perception of the natural world of the first European settlers when they arrived in the New World? SUMMARY 404 I have taken the Mexica as a case study, examining different sources the use and functions of animals in their precolonial society. Last to enter into the scenario of Mesoamerica's history, the Mexica shared a common cultural tradition with all the societies of this superarea. At the same time they were also the main group that provided the information that was recorded in many of the early Spanish written sources, documents considered essential for this study. But, the history of the Mexica is complex and fragmented as it was severely affected by the sword and the cross of the conquerors. This makes it even more necessary to use other disciplines and techniques (anthropology, ethnography, history, biology, iconography, etc.) to provide the elements to discuss and back up the main argument. The information gathered and presented in the text allows the relation that the Mexica had with the fauna to be determined and compared to that of hunter-gatherer societies. This makes it possible to note the process of change that the Mexica suffered in relation to the Chichimecs. The fusion of the natural and the cultural world in the perception of hunter-gatherers is slightly different to that of the Mexica as a state society, where a process of separation was starting, but still quite different to the one present in the mind of the Europeans. Information about the Mexica's behavior towards the animals that shared the natural areas they controlled is likewise presented here. This information has been used to point out the perception this society had, as well as the others that share the cultural tradition, and allowed to infer a wide range of values contributing to the detailed and comprehensive knowledge of the species and their environment. The ways in which these ideas, values, and beliefs were incorporated within the socio-cultural sphere are examined, but above all, this investigation emphasizes the intensity in which the seemingly external elements of the natural world merge with culture. The vision of the cosmos is an element of interaction between religious thought and the physical world in which the Mexica lived. It is important to note that ethnographical data are used to support some of the arguments presented in order to understand prehispanic societies, as I (as well as others) consider that contemporary indigenous beliefs are derived from a common ancient religion. Some ideas still haunting the literature, such as the qualification of the precolonial world as cannibal, ecologist or idyllic, are refuted; the data simply do not support such theses. This research has been structured and presented in the following way.