Katuns

Resumen: Los mayas del Clásico (300-1000 d.C.) usaban varios calendarios, entre ellos la llamada Cuenta de los K'atunes o K'atuno'ob, que señala un período de 20 años (k'atun) mediante el signo ajaw, costumbre que continuó existiendo durante el Pos-clásico. Sin embargo, aunque se conoce su mecanismo calendárico, no se ha puesto mucha atención a la presentación morfológica y sintáctica en los textos epigráficos para distinguirla de otras formas que también permiten anotar una fecha del k'atun, como el día ajaw del Tzolk'in, el cual sólo marca el último día pero no el período en sí. Ade-más de presentar los argumentos correspondientes, esta contribución hace también hincapié en algunos rituales regionales importantes relacionados con la Cuenta de los K'atuno'ob en el Clásico, como la llamada práctica del medio k'atun, descrita aún en el siglo XVI por fray Diego de Landa, y la relación que guarda esta cuenta para referirse a gobernantes muertos y ancestros. PalabRas clave: ajaw, k'atun, medio k'atun, Diego de Landa, rituales. abstRact: The Classic Maya (AD 300-1000) used different calendars, one of them named as " the Count of the k'atun " or " k'atuno'ob " which emphasized a period of 20 years (k'atun) by means of the sign ajaw, a practice that continued to exist during the Postclassic Period. While the calendar mechanism is well-known, not much attention has been paid on the morphology and syntax in the hieroglyphic texts in order to differentiate it from other forms to annotate equally the date of the k'atun. For example the system of the tzolk'in day ajaw, which allows the recording of a k'atun as well, however only the final day of the period gets recorded but not the period itself. The present paper not only develops the corresponding arguments but also emphasizes on regional uses related to this count in the Classic, among them the so-called practice of the half-k'atun still described by fray Diego de Landa in the XVI century and the relation with death kings and ancestors.

The notion that the ancient Maya used astronomical and/or astrological observations to prophesy that December 21, 2012, will bring physical catastrophes, a radical transformation of human consciousness, or other changes to effect the beginning of a "New Age" is an unanticipated and unintentional consequence of speculation about ancient Maya cosmology by credentialed academic scholars. The 2012 phenomenon (Sitler 2006) has also grown as a result of its interpretation through the lens of speculative metaphysics by individuals with both academic and nonacademic backgrounds .
This article provides a historical review of key
ideas and authors who contributed to the emergence
of mythology about 2012.

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