By Joseph Gelfer
21 December 2012 was once believed to mark the top of the 13th B'ak'tun cycle within the lengthy count number of the Mayan calendar. many of us believed this date to mark the tip of the realm or, a minimum of, a shift to a brand new kind of worldwide cognizance. analyzing how a lot of the phenomenon relies at the historic list and what kind of is modern fiction, the booklet explores the panorama of the trendy apocalyptic mind's eye, the economics of the religious market, the commodification of countercultural values, and the cult of superstar.
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Extra info for 2012: Decoding the Countercultural Apocalypse
28–36. , Theaters of Conversion: Religious Architecture and Indian Artisans in Colonial México (Albuquerque, NM: University of New Mexico Press, 2001). Frumker, Bruce, “Nights Errant: A Look at Wayward Lords of the Night,” Maya Research Reports 43 (Washington, DC: Center for Maya Research, 1999). com/ (accessed 20 December 2008). Jiménez Moreno, Wigberto, “Diferente Principio del Año entre Diversos Pueblos y sus Consecuencias pare Cronología Prehispanica,” El México antiguo 9 (1961): 137–55. famsi.
Why the “Maya Prophecies” Should Be Read Sceptically First, they are very fragmentary. Original Maya prophetic texts are meagre. Maya texts of any sort are rare enough, after the depredations of conquest, disease, forced conversion, jungle rot, and neglect. Even widening our net to include anything remotely comparable to look ahead, what we have to work with are only a few disconnected passages from lost stories. Second, they often contradict each other. Though Aztec, Mixtec, and Maya sources provide us with a number of narratives, different versions often disagree, even within the same cultural group.
The dates associated with the Maya “end date,” Aztec “end dates,” Maya gods’ significant days, and the “return of Quetzalcoatl” all disagree. Further, a growing body of evidence suggests each Maya city-state had their own peculiar version of creation mythology, and 3 Maya Prophecies 33 that some of these diverged substantially. Related to this is the fact that the Long Count was employed exclusively by the Maya and their Isthmian neighbours; the Aztecs and Mixtecs, for example, had no use for it.
2012: Decoding the Countercultural Apocalypse by Joseph Gelfer