Aquí presentamos el descubrimiento de una banca jeroglífica esculpida del sitio maya de Ixtutz, Petén, Guatemala. Analizamos la inscripción jeroglífica en la banca y discutimos la historia del objecto en el contexto de su producción, su desmantelamiento y reutilización subsecuente, y la remoción de unas piezas del sitio. Mostramos que dos bloques inscritos de caliza, uno de ellos en una colección privada en Bruselas y el otro en el Los Angeles County Museum of Art, Los Angeles, California, pertenecen al mismo trono, y llamamos para su repatriación voluntaria a Guatemala.

Lidar reveals the presence of a precinct at the Classic Maya city of Tikal that probably reproduces the Ciudadela and Temple of the Feathered Serpent at the imperial capital of Teotihuacan.

In this article we analyze the content and form of 58 stone monuments at the archaeological site of Lacanjá Tzeltal, Chiapas, Mexico, which recent research confirms was a capital of the Classic Maya polity Sak Tz'i' (“White Dog”). Sak Tz'i' kings carried the title ajaw (“lord”) rather than the epithet k'uhul ajaw (“holy lord”) claimed by regional powers, implying that Sak Tz'i' was a lesser kingdom in terms of political authority. Lacanjá Tzeltal's corpus of sculptured stone, however, is explicitly divergent and indicates the community's marked cultural autonomy from other western Maya kingdoms. The sculptures demonstrate similarities with their neighbors in terms of form and iconographic and hieroglyphic content, underscoring Lacanjá Tzeltal artisans’ participation in the region's broader culture of monumental production. Nevertheless, sculptural experimentations demonstrate not only that lesser courts like Lacanjá Tzeltal were centers of innovation, but that the lords of Sak Tz'i' may have fostered such cultural distinction to underscore their independent political character. This study has broader implications for understanding interactions between major and secondary polities, artistic innovation, and the development of community identity in the Classic Maya world.

The role that vitamin D plays in pulmonary function remains uncertain. Epidemiological studies reported mixed findings for serum 25-hydroxyvitamin D (25(OH)D)–pulmonary function association. We conducted the largest cross-sectional meta-analysis of the 25(OH)D–pulmonary function association to date, based on nine European ancestry (EA) cohorts (n 22 838) and five African ancestry (AA) cohorts (n 4290) in the Cohorts for Heart and Aging Research in Genomic Epidemiology Consortium. Data were analysed using linear models by cohort and ancestry. Effect modification by smoking status (current/former/never) was tested. Results were combined using fixed-effects meta-analysis. Mean serum 25(OH)D was 68 (sd 29) nmol/l for EA and 49 (sd 21) nmol/l for AA. For each 1 nmol/l higher 25(OH)D, forced expiratory volume in the 1st second (FEV1) was higher by 1·1 ml in EA (95 % CI 0·9, 1·3; P<0·0001) and 1·8 ml (95 % CI 1·1, 2·5; P<0·0001) in AA (Prace difference=0·06), and forced vital capacity (FVC) was higher by 1·3 ml in EA (95 % CI 1·0, 1·6; P<0·0001) and 1·5 ml (95 % CI 0·8, 2·3; P=0·0001) in AA (Prace difference=0·56). Among EA, the 25(OH)D–FVC association was stronger in smokers: per 1 nmol/l higher 25(OH)D, FVC was higher by 1·7 ml (95 % CI 1·1, 2·3) for current smokers and 1·7 ml (95 % CI 1·2, 2·1) for former smokers, compared with 0·8 ml (95 % CI 0·4, 1·2) for never smokers. In summary, the 25(OH)D associations with FEV1 and FVC were positive in both ancestries. In EA, a stronger association was observed for smokers compared with never smokers, which supports the importance of vitamin D in vulnerable populations.

Maya script—the most elaborate and extensive system of native writing in the New World—was in active use across the Yucatán Peninsula from 300 BC–AD 1700. Maya epigraphy began in the late nineteenth century, developing through the efforts of key figures, often with oblique approaches from other disciplines. Today, the research landscape is increasingly virtual; new discoveries have been combined with greater precision in translation, providing unique access to the complex interactions of Maya society, where the elite shared a language across political boundaries that was incomprehensible to most of their subjects.

Most people think of Maya civilisation, if they do at all, while on vacation. A daytrip from a beach takes them to ruins nearby, crowded with tourists in correct holiday gear. In the recent past, others might have grown anxious about the portentous significance of the year 2012. Maya glyphs, so the hucksters affirmed, predicted a cascade of dire events, not one of which (predictably) has come to pass. Then there are those living in Mayaland itself, an area embracing parts of Guatemala, Mexico, Honduras, El Salvador and all of Belize. Their personal identities stem in part from a sense of direct inheritance, extending to rights of ownership and interpretation.