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Maya society concerns the social organization of the Pre-Hispanic Mayas, its political structures and social classes. ==Kingdom, Court, and Royal== A Classic period Maya polity was a small kingdom (''ajawil'', ''ajawlel'', ''ajawlil'') headed by a hereditary ruler – ''ajaw'', later ''k’uhul ajaw''. Both terms appear in early Colonial texts including ''Papeles de Paxbolón'' where they are used as synonyms for Aztec and Spanish terms for rulers and their domains. These are ''tlatoani'' and ''tlahtocayotl'' in Nahuatl, and the Spanish words ''rey'', ''majestad'', and ''reino'' and ''señor'' for ruler/leader/lord and ''señorío'' or ''dominio'' of realm. Such kingdoms were usually no more than a capital city with its neighborhood and several dependent towns (similar to a city-state). There were also larger polities that controlled larger territories and subjugated smaller polities; the extensive systems controlled by Tikal and Caracol serve as examples of these. Each kingdom had its name that did not necessarily correspond to any locality within its territory. Its identity was that of a political unit associated with a particular ruling dynasty. For instance, the archaeological site of Naranjo was the capital of the kingdom of Saal. The land (''chan ch’e’n'') of the kingdom and its capital were called ''Wakab’nal'' or ''Maxam'' and were part of a larger geographical entity known as ''Huk Tsuk''. Despite constant warfare and eventual shifts in regional power, most kingdoms never disappeared from the political landscape until the collapse of the whole system in the 9th century. In this respect, Classic Maya kingdoms were similar to late Postclassic polities encountered by the Spanish in Yucatán and Central Mexico: some polities were subordinate to hegemonic centers or rulers through conquest and/or dynastic unions and yet even then they persisted as distinct entities. Mayanists have been increasingly accepting the "court paradigm" of Classic Maya societies that puts the emphasis on the centrality of the royal household and especially the person of the king. This approach focuses on the totality of Maya monumental spaces as the embodiment of the diverse activities of the royal household. It considers the role of places and spaces (including dwellings of royalty and nobles, throne rooms, temples, halls and plazas for public ceremonies) in establishing and negotiating power and social hierarchy, but also in producing and projecting aesthetic and moral values that define the order of a wider social realm. Spanish sources invariably describe even the largest Maya settlements of Yucatán and Guatemala as dispersed agglomerations of dwellings grouped around the temples and palaces of the ruling dynasty and lesser nobles. Though there was economic specialization among Classic period Maya centers (see Chunchucmil, for example), it was not conducted at a scale similar to that of the Aztec capital of Tenochtitlan. Some argue that Maya cities were not urban centers〔Sanders and Webster 1988:523-524.〕 but were, instead, structured according to and conceptualized as enormous royal households, the locales of the administrative and ritual activities of the royal court. Within the theoretical framework of this model, they were the places where privileged nobles could approach the holy ruler, where aesthetical values of the high culture were formulated and disseminated, and where aesthetic items were consumed.〔Sanders and Webster 1988:524.〕 They were the self-proclaimed centers and the sources of social, moral, and cosmic, order. The fall of a royal court as in the well-documented cases of Piedras Negras or Copán would cause the inevitable ‘death’ of the associated settlement. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Maya society」の詳細全文を読む スポンサード リンク
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