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Journal articles on the topic 'Maya astronomy'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Šprajc, Ivan, and Pedro Francisco Sánchez Nava. "Astronomy and Architecture in the Maya Lowlands." Journal of Skyscape Archaeology 2, no. 2 (February 10, 2017): 189–215. http://dx.doi.org/10.1558/jsa.30050.

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This article summarises recent systematic research into the use and significance of astronomical orientations in ancient Maya architecture, and shows how by applying a more rigorous methodology to a large number of orientations we were able to detect alignment patterns that shed light on the validity of former hypotheses and provide a basis for novel interpretations. Our measurements and analysis confirm that orientations to the Sun’s position on the horizon, which largely prevail, allowed the use of observational calendars composed of multiples of 13 and 20 days and were also intended to facilitate proper scheduling of agricultural activities. Further, while some buildings recorded Venus extremes, a previously unknown orientation group has been found to refer to major lunar standstill positions. Some important buildings, aside from exhibiting astronomical orientations, are aligned to prominent features of natural or cultural landscape, implying a deliberate selection of these places for their construction. Discussing some relevant contextual evidence, we argue that Maya architectural and urban planning was dictated by a complex set of rules, in which astronomical considerations and their practical uses were embedded in a broader framework of cosmological concepts.

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MacPherson, H. G. "The Maya lunar season." Antiquity 61, no. 233 (November 1987): 440–49. http://dx.doi.org/10.1017/s0003598x00072999.

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Archaeoastronomy in Europe, when it comes to megalithic sites, is still at the perhaps stage: perhaps there was some systematic understanding of the heavens that can be called astronomy, perhaps there was not. In the Americas matters are different, with the ‘long-count’ and other systems showing a clear interest in calendars, and in the timely movements of the heavens. Here the lunar order of the Maya scheme of things is set out.

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Sullivan, Lauren A. "Maya Political Science: Time, Astronomy, and the Cosmos." History: Reviews of New Books 33, no. 3 (January 2005): 106–7. http://dx.doi.org/10.1080/03612759.2005.10526568.

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4

Hammond, Norman. "Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars:Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars." American Anthropologist 103, no. 2 (June 2001): 549–50. http://dx.doi.org/10.1525/aa.2001.103.2.549.

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5

Peck, Douglas T. "Development of Celestial Navigation by the Ancient Maya." Journal of Navigation 54, no. 1 (January 2001): 145–49. http://dx.doi.org/10.1017/s0373463300001168.

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This paper discusses the knowledge and culture of astronomy possessed by the Maya civilisation and how this might have been used for marine navigation in the 8th Century. Comparison is made with the European view and use of celestial positioning.

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Carlson, John B., and Mark Van Stone. "The 2012 phenomenon: Maya calendar, astronomy, and apocalypticism in the worlds of scholarship and global popular culture." Proceedings of the International Astronomical Union 7, S278 (January 2011): 178–85. http://dx.doi.org/10.1017/s1743921311012609.

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AbstractThis essay introduces the papers from the specially organized session on the theme ‘The 2012 phenomenon: Maya calendar, astronomy, and apocalypticism in the worlds of scholarship and popular culture’. The papers that follow address this topical theme in the contexts of Maya and Western cultures as well as academic and popular cultures.

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Aveni, Anthony F., and Lorren D. Hotaling. "Monumental Inscriptions and the Observational Basis of Maya Planetary Astronomy." Journal for the History of Astronomy 25, no. 19 (February 1994): S21—S54. http://dx.doi.org/10.1177/002182869402501903.

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8

Aimers, James J., and Prudence M. Rice. "ASTRONOMY, RITUAL, AND THE INTERPRETATION OF MAYA “E-GROUP” ARCHITECTURAL ASSEMBLAGES." Ancient Mesoamerica 17, no. 1 (January 2006): 79–96. http://dx.doi.org/10.1017/s0956536106060056.

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E-group architectural assemblages, constructed and used for more than a millennium in the Maya Lowlands, are among the most distinctive and enduring forms in Mesoamerican monumental architecture. Since the 1920s, E-groups have been thought to mark the solstices and equinoxes, but more recent investigations have shown that these alignments were rarely accurate. We argue that accurate solar alignment was probably only a minor element, and primarily an early one, of a larger set of metaphorically linked design considerations that included concepts of sacred geography, ritual performance in reference to yearly solar and agricultural cycles, and longer cycles of time, especially katuns, that played a role in Lowland Maya geopolitical structuring.

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9

Sokol, Joshua. "The stargazers." Science 376, no. 6597 (June 3, 2022): 1036–41. http://dx.doi.org/10.1126/science.add1859.

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Hammond, Norman. "Maya Political Science: Time, Astronomy, and the Cosmos. Prudence M. Rice." Journal of Anthropological Research 61, no. 2 (July 2005): 254–56. http://dx.doi.org/10.1086/jar.61.2.3630876.

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11

Linden, John H. "Glyph X of the Maya Lunar Series: An Eighteen-Month Lunar Synodic Calendar." American Antiquity 51, no. 1 (January 1986): 122–36. http://dx.doi.org/10.2307/280399.

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The astronomy of the ancient Maya is an impressive achievement. Without the use of optical instruments, the Maya of the Classic period observed and recorded recurrent eclipse periods as well as the synodic orbit of Venus. Early work on the Maya hieroglyphs interpreted the chronological and calendric systems of the Classic period inscriptions and demonstrated the existence of a lunar synodic calendar. Many of the Lunar Series hieroglyphs that record the lunar synodic calendar have been interpreted, but the meaning of Glyph X has remained unknown. This report offers the explanation that Glyph X records positions in an eighteen-month lunar calendar. The Classic period Maya may have used this eighteen-month calendar to establish an average length for the lunar synodic month.

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12

Martin, Frederick. "A Dresden Codex Eclipse Sequence: Projections for the Years 1970–1992." Latin American Antiquity 4, no. 1 (March 1993): 74–93. http://dx.doi.org/10.2307/972138.

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Data from the U. S. Naval Observatory annual astronomical almanacs (1970–1992) in “correlation” with the Maya Calendar Round (CR) sequence indicate that the Dresden Codex lunar table (51a-58b) very probably counted simultaneous sequences of both lunar and solar eclipses on the same set of day names. The contemporary sequence of day names in the CR and the astronomy consistent with it parallels Classic-period Maya observational experience between 9.16.0.0.0 and 9.17.0.0.0.

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13

van Gent, Robert H. "Book Review: An Overview of Mayan Astronomy: Das mathematische Weltbild der Maya." Journal for the History of Astronomy 36, no. 2 (May 2005): 234. http://dx.doi.org/10.1177/002182860503600208.

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14

Canuto, Marcello A., Francisco Estrada-Belli, Thomas G. Garrison, Stephen D. Houston, Mary Jane Acuña, Milan Kováč, Damien Marken, et al. "Ancient lowland Maya complexity as revealed by airborne laser scanning of northern Guatemala." Science 361, no. 6409 (September 27, 2018): eaau0137. http://dx.doi.org/10.1126/science.aau0137.

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Lowland Maya civilization flourished in the tropical region of the Yucatan peninsula and environs for more than 2500 years (~1000 BCE to 1500 CE). Known for its sophistication in writing, art, architecture, astronomy, and mathematics, Maya civilization still poses questions about the nature of its cities and surrounding populations because of its location in an inaccessible forest. In 2016, an aerial lidar survey across 2144 square kilometers of northern Guatemala mapped natural terrain and archaeological features over several distinct areas. We present results from these data, revealing interconnected urban settlement and landscapes with extensive infrastructural development. Studied through a joint international effort of interdisciplinary teams sharing protocols, this lidar survey compels a reevaluation of Maya demography, agriculture, and political economy and suggests future avenues of field research.

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Vondrák, J., V. Böhm, and B. Böhm. "Did old Maya observe Mercury?" Serbian Astronomical Journal, no. 00 (2022): 2. http://dx.doi.org/10.2298/saj211222002v.

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It is well known that the rich culture of old Maya contained, among other, also a very complicated and complex calendar, in which they recorded not only historical events, but also significant astronomical phenomena. Main source of information is the Dresden Codex, roughly covering the interval between 280 and 1325 AD. The problem of the so-called correlation between Mayan and our calendars (expressing the difference between Long Count of Mayan calendar and Julian date) is very old, there exist about fifty different solutions that mutually differ by up to hundreds of years. Out of these, historians mostly accept the so-called Goodman-Mart?nez-Thompson (GMT) value of 584 283 days, which is based almost entirely on historical events. On the contrary, we stressed very precisely dated astronomical data, demonstrated the contradictions of GMT with them, and derived the so-called B?hm correlation (BB) of 622 261 days, which is in excellent agreement with astronomical phenomena recorded in Dresden Codex. Maya researchers are mostly convinced that Maya did not pay much attention to Mercury. Here we conclude that the truth is opposite; we analyze the data in Dresden Codex and find many records corresponding to visibility of Mercury near its maximum elongations from the Sun, and also to their conjunctions.

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16

Dowd, Anne S. "CYCLES OF DEATH AND REBIRTH IN MESOAMERICAN CULTURAL ASTRONOMY AND THE CALENDAR." Ancient Mesoamerica 28, no. 2 (2017): 465–73. http://dx.doi.org/10.1017/s0956536117000153.

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Abstract“Mesoamerican Cultural Astronomy and the Calendar” is a Special Section including articles that explore portions of Mesoamerica where astronomy and calendars were studied by Indigenous peoples. Scholars who are well known for innovative work in astronomy, such as Aveni, as well as Pineda de Carías, Rivera, and Argueta, consider topics that fall under the rubric of cultural astronomy. Epigraphers or experts in hieroglyphic writing, like Justeson and Vail, deal in explicit ways with issues related to calendar development. An art historian, Milbrath, weighs in on the meaning of astronomical and calendar themes using important documents incorporating both images and texts. An archaeologist, Dowd, and an architect, Carrasco, discuss architectural complexes with orientations significant in horizon-based astronomy. This rich cross-disciplinary collection of articles debuts new discoveries that interweave astronomy, time measurement, and ritual behavior commemorating cycles of death and rebirth among Maya peoples who lived betweena.d.225–1519 in what is now Honduras, Belize, Mexico, and Guatemala.

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Bricker, Harvey M. "Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars. Susan Milbrath." Isis 92, no. 1 (March 2001): 150–51. http://dx.doi.org/10.1086/385071.

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18

Aveni, Anthony F., Steven J. Morandi, and Polly A. Peterson. "The Maya Number of Time: Intervalic Time Reckoning in the Maya Codices, Part 1." Journal for the History of Astronomy 26, no. 20 (February 1995): S1—S28. http://dx.doi.org/10.1177/002182869502602002.

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19

Aveni, Anthony F., Steven J. Morandi, and Polly A. Peterson. "The Maya Number of Time: Intervalic Time Reckoning in the Maya Codices, Part II." Journal for the History of Astronomy 27, no. 21 (February 1996): S1—S32. http://dx.doi.org/10.1177/002182869602702102.

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…all things and acts and symbols — or the whole of human experience — consist of replicas, gradually changing by minute alterations more than by abrupt leaps of invention…. The little changes separated by infinitesimal alterations like the changes appearing in copies of the same document prepared by different scribes, are dismissed as trivial … large-interval changes are similar to small interval changes. Furthermore, many changes assumed to be large are really small when seen in full context.

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20

Vondrák, J., V. Böhm, and B. Böhm. "Maya records of planetary conjunctions in Dresden Codex." Serbian Astronomical Journal, no. 208 (2024): 47–56. http://dx.doi.org/10.2298/saj2408047v.

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Old Mayas designed a very complicated calendar, and they also recorded important historical events and astronomical phenomena. Dresden Codex (DC), one of the four preserved Mayan hieroglyphic literal legacies, contains many of these, covering the classical period of Maya history. The records of these events in DC are given in the so-called Long Count (LC), the number of days elapsed from the origin of Maya chronology. The difference between LC and Julian Date, used in today's astronomy, is traditionally called correlation. More than fifty different values of the correlation have been published so far, and the differences among them can reach up to several centuries. The value, mostly accepted by Maya historians, is the one by Goodman-Mart?ez-Thompson (GMT), equal to 584 283 days. It is based mostly on events extracted from sources of the post-classical period of Maya history. Brothers B?hm used Maya astronomical records to derive the B?hm correlation (BB) of 622 261 days. It is in excellent agreement with the dates of astronomical phenomena recorded in DC. During past decades we published several papers supporting validity of the BB correlation. They are based on the records of different astronomical phenomena in DC and stelae, such as solar eclipses, planetary conjunctions, greatest elongations of Mercury and Venus from the Sun, or heliacal risings and settings. The present study is devoted to newly found recorded dates on page D74 of Dresden Codex. We were able to identify six of them with conjunctions of planets Venus through Saturn (corresponding to years 491, 495, 496, 501, 531, and 571), when BB correlation was applied.

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21

Casares Contreras, Orlando Josué. "Kukulcán, Venus y los ciclos agrícolas en la estructura 2D5 de Chichén Itzá, Yucatán / Kukulcan, Venus and agriculture cicles on the 2D5 structure of Chichen Itza, Yucatán." Revista Trace, no. 79 (January 29, 2021): 37. http://dx.doi.org/10.22134/trace.79.2021.689.

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Los recientes debates en torno al evento astronómico denominado el Descenso de Kukulcán han demostrado nuevas interpretaciones sobre el tema y la reconsideración de ideas que teníamos sobre los equinoccios en el área maya. El presente documento tiene como objetivo la propuesta de un nuevo modelo más complejo sobre la hierofanía.Metodológicamente, se revisaron investigaciones previas, se tomó registro del evento durante los años 2014-2018 y se compararon los resultados obtenidos con otras investigaciones relacionadas con el calendario, la astronomía y el culto venusino, para explicar la relación del evento solar de formación de triángulos de luz en periodos más extensos y complejos. El análisis contempló datos comparativos con otros sitios y con información etnográfica de la misma región.Abstract: The recent debates about the solar illumination on the northwest side of the staircase of the Castillo, has shown us new perspectives to considerate about what we know of the astronomical event. The hierophany as equinox event has been questioned and discarded on one side of the discussion, and the other are trying to validate the equinox as the main event on the cited structure. However, the main objective is to explain the entire illumination as a complex model of mesure time. Methodologically, previous research was reviewed as well as the event was recorded during the years 2014 to 2018 and the results obtained were compared with other investigations related to the calendar, astronomy and the Venus cult, to explain the relationship of the solar formation event of triangles of light as an instrument to relate these subjects. Comparative data are also contemplated with other sites and ethnographic information from the same region.Keywords: Chichen Itza; Kukulcan; astronomy; calendars; agriculture.Résumé : Les récents débats autour de l’événement astronomique appelé la Descente de Kukulcán nous ont montré de nouvelles veines sur le sujet et la reconsidération des idées que nous avions sur les équinoxes dans la région de Maya. Le présent document a pour objectif de proposer un nouveau modèle plus complexe de la hiérarchie. Méthodologiquement, les recherches précédentes ont été passées en revue et l’événement a été enregistré au cours des années 2014 à 2018 et les résultats obtenus ont été comparés à d’autres investigations liées au calendrier, à l’astronomie et au culte vénusien, afin d’expliquer le lien entre l’événement de formation solaire de triangles de lumière dans des périodes plus longues et plus complexes. L’analyse comprenait des données comparatives avec d’autres sites et avec des informations ethnographiques de la même région.Mots-clés : Chichén Itzá ; Kukulcán ; astronomie ; calendriers ; agriculture.

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22

Mineev, V. P., M. G. Vavilov, V. A. Volkov, E. E. Takhtamirov, Anatolii P. Sukhorukov, Alexandr P. Bogatov, S. D. Korovin, et al. "Scientific session of the Division of General Physics and Astronomy of the Russian Academy of Sciences (May 14, 1997)." Uspekhi Fizicheskih Nauk 167, no. 10 (1997): 1121. http://dx.doi.org/10.3367/ufnr.0167.199710k.1121.

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23

Vdovin, E. E., Yu N. Khanin, Yu V. Dubrovskii, A. Veretennikov, A. Levin, A. Patane, L. Eaves, et al. "Scientific session of the Division of General Physics and Astronomy of the Russian Academy of Sciences (30 May 2001)." Uspekhi Fizicheskih Nauk 171, no. 12 (2001): 1365. http://dx.doi.org/10.3367/ufnr.0171.200112e.1365.

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24

Callaway, Carl D. "Cosmogony and prophecy: Maya Era Day cosmology in the context of the 2012 prophecy." Proceedings of the International Astronomical Union 7, S278 (January 2011): 192–202. http://dx.doi.org/10.1017/s1743921311012622.

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AbstractThe Maya 2012 prophecy foretells events that will occur at the close of the current Maya ‘era’ and at the end of the 13th BˈAKTUN period of the Maya calendar. This paper explores the mythic and astronomical events that occurred previously at the start of the Maya era in 3114 BC corresponding to the close of the first 13-BˈAKTUN period. These two 13-BˈAKTUN Period Endings, separated by a span of approximately 5125 years, are like two bookends on a single shelf that inextricably link ancient Maya conceptions of time, mythic history and prophecy. The following presentation will demonstrate how in this case, the past is very much prologue. Mythic events and godly actions recorded at the beginning of the era directly parallel those actions that will occur at the end of the era. In addition, new insights will be shared into how ancient Maya scribes linked Era Day events to temple dedications and architecture to reflect the sun's daily solar trek—a journey charted and revered by ancient peoples from all corners of the Americas.

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25

Milbrath, Susan. "MAYA ASTRONOMICAL OBSERVATIONS AND THE AGRICULTURAL CYCLE IN THE POSTCLASSIC MADRID CODEX." Ancient Mesoamerica 28, no. 2 (2017): 489–505. http://dx.doi.org/10.1017/s0956536117000189.

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AbstractResearch presented here demonstrates that an unusual almanac in the Madrid Codex (pages 12–18) integrates observations of the Venus cycle with eclipse events in the context of the agricultural year. Imagery in the 260-day almanac represents eclipse glyphs associated with Tzolkin dates that coordinate with eclipses visible in Yucatan during the fifteenth century, indicating the almanac dates to the Late Postclassic. The almanac also depicts seasonal events in the context of a repeating pattern of paired solar eclipses associated with observations of Venus as the evening star. Quetzalcoatl-Kukulcan's counterpart in the Madrid almanac is the Chicchan serpent, who plays the role of Venus in a sequence showing a fertile aspect of the planet linked with the 260-day agricultural cycle and the Pleiades. Clearly, Venus positions and eclipse events were closely watched in relation to the planting cycle, reflecting a form of “agro-astronomy” that we are only now beginning to understand.

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Šprajc, Ivan. "Astronomy and its role in ancient Mesoamerica." Proceedings of the International Astronomical Union 5, S260 (January 2009): 87–95. http://dx.doi.org/10.1017/s1743921311002171.

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AbstractThe observation of the sky had an important rôle among the Maya, Aztecs and other prehispanic peoples of Mesoamerica. Their familiarity with the regularities of the apparent motion of the Sun, the Moon and bright planets is attested in a large amount of astronomical data contained in codices and monumental hieroglyphic inscriptions, as well as in their sophisticated calendrical system. On the other hand, the study of architectural alignments has disclosed that civic and ceremonial buildings were largely oriented on astronomical grounds, mostly to sunrises and sunsets on certain dates, allowing the use of observational calendars that facilitated a proper scheduling of agricultural and the associated ritual activities in the yearly cycle. Both accurate knowledge and other astronomically-derived concepts reveal that the significance attributed to certain celestial events by the ancient Mesoamericans can be explained in terms of the relationship of these phenomena with specific environmental and cultural facts, such as seasonal climatic changes and subsistence strategies. It was particularly due to its practical utility that astronomy, intertwined with religious ideas and practices, had such an important place in the worldview and, consequently, in the cosmologically substantiated political ideology of Mesoamerican societies

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27

Carlson, John B. "Lord of the Maya Creations on his jaguar throne: the eternal return of Elder Brother God L to preside over the 21 December 2012 transformation." Proceedings of the International Astronomical Union 7, S278 (January 2011): 203–13. http://dx.doi.org/10.1017/s1743921311012634.

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AbstractSpeculation about what ancient Maya texts have to say about 2012 is becoming a global phenomenon in popular culture. This speculation, largely apocalyptic, is more often based on acquaintance with historical Western interpretations than on familiarity with the texts themselves and their cultural contexts. This paper approaches the 2012 phenomenon through close readings of Maya texts and images considered within the contexts of historical and contemporary Maya culture and Western scholarship. It focuses on images of mythological events depicted on two Late Classic Maya vessels: the ‘Vase of the Seven Gods’ (Kerr no. 2796) and the ‘Vase of the Eleven Gods’ (Kerr no. 7750). These images are interpreted as representing deities, gathered in ‘cosmogonic conclave’, preparing to re-create the world with their sacrifices at the last completion of a great cycle and the beginning of a new 5,125-year 13-Bakˈtun Maya ‘Long Count’. The rites of passage are presided over by an enigmatic Venus-warrior/sacrificer deity previously known only as God L. God L's principal name and nature had remained undeciphered and his identity obscure until the author's researches resulted in the decipherment and ‘reading’ presented here. This study offers an explication of why God L, whom the author has demonstrated is the Maya god of tobacco among his many aspects, takes the senior role in presiding over these 13-Bakˈtun completion rituals and why it is reasonable to hypothesize that the same entities would be back for the fulfillment of the present cycle in 2012.

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28

Aldana, Gerardo. "K'Uk'Ulkan at Mayapán: Venus and Postclassic Maya Statecraft." Journal for the History of Astronomy 34, no. 1 (February 2003): 33–51. http://dx.doi.org/10.1177/002182860303400102.

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Trejo, Jesús Galindo, and Christine Allen. "Maya observations of 13$^{{\rm th}}$ century transits of Venus?" Proceedings of the International Astronomical Union 2004, IAUC196 (June 2004): 124–37. http://dx.doi.org/10.1017/s1743921305001328.

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30

Overbay, Shannon R., and Mary Jean Brod. "Magic with Mayan Math." Mathematics Teaching in the Middle School 12, no. 6 (February 2007): 340–47. http://dx.doi.org/10.5951/mtms.12.6.0340.

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The ancient Mayan system of numeration is quite sophisticated, yet the basics are beautifully simple. It is an appealing system to teach to students of almost any age. Mayan numerals are composed of only three symbols, but with the power of place value and a symbol for zero, large numbers can be concisely written. With their interest in astronomy and the passage of time, the Maya (located in what is now Central America and Southern Mexico) developed accurate calendars using this numeration system. Mayan merchants often used cacao beans in making computations to keep track of their business transactions (Closs 1986).

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Ramdhani, Iga Nur, and Revianto Budi Santosa. "Pengaruh Astronomi Islam pada Masa Golden Age Terhadap Arsitektur." Al-Marshad: Jurnal Astronomi Islam dan Ilmu-Ilmu Berkaitan 7, no. 1 (June 30, 2021): 66–75. http://dx.doi.org/10.30596/jam.v7i1.6888.

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Ilmu pengetahuan tentang astronomi pada masa golden age hingga kini terus menjadi perbincangan, kemudian bidang keilmuan ini seringkali dihubungkan dengan berbagai ilmu lain yang terkait. Maka topik mengenai hubungan antara ilmu astronomi pada masa golden age dengan arsitektur menarik untuk di diskusikan. Untuk mengetahui apakah terdapat pengaruh astronomi terhadap bidang arsitektur. Penulis melakukan penelitian melalui metode deskriptif kualitatif, dan dengan teknik pengumpulan data dari studi kajian pustaka. Penulis menemukan adanya beberapa aspek arsitektur yang dapat dihubungkan dengan ilmu astronomi. Kemudian kami menyimpulkan bahwa terdapat aspek yang menjelaskan adanya implikasi astronomi terhadap arsitektur, yaitu arah kiblat pada masjid, dan pengaruh arah mata angin terhadap bangunan umum lainnya. Studi ini menunjukkan bahwa para ilmuan dibidang arsitektur dan para praktisi arsitek dapat terus mengembangkan inovasi dan ilmu pengetahuan arsitektur yang dihubungkan dengan astronomi di masa mendatang.

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Widayanti, Esti Yuli. "ANALISIS MATERI ASTRONOMI PADA PEMBELAJARAN SAINS (PENYAJIAN SAINS MODERN DAN ALQURAN)." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (February 1, 2016): 140. http://dx.doi.org/10.15642/jpai.2013.1.1.140-160.

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<p>BAHASA INDONESIA:</p><p>Menyandingkan sains dengan al-Quran dalam pembelajaran sudah banyak diperbincangkan, namun masih belum banyak dipraktikkan di pembelajaran sains sendiri, meskipun di sekolah berlabel agama. Hal ini disebabkan karena belum ada panduan khusus yang menyandingkan dua hal ini secara teknis. Buku-buku pelajaran masih memaparkan konsep secara ilmiah, sehingga yang disampaiakan guru juga hanya apa yang ada di dalam buku, yang kebetulan mereka jadikan acuan. Tujuan studi ini adalah memberikan sebuah acuan bagi para guru kelas di SD/MI dalam membelajarkan materi sains/IPA (meliputi fakta, konsep, prinsip, hukum, dan teori IPA) yang didukung dengan penyampaian ayat-al-Quran dan tafsitnya yang berkaitan dengan materi tersebut. Salah satu materi sains yang sangat menantang dan mengalami perkembangan yang signifikan dari masa ke masa adalah materi astronomi. Studi ini merupakan kajian kualitatif yang bertujuan menggambarkan dan mengungkap sebuah fenomena dalam hal penyampaian materi astronomi di SD/MI. Fenomena menarik disini berkaitan dengan bagaimana guru sains menyampaikan materi astronomi dengan yang dikuatkan dengan penyampaian ayat-ayat al-Qur’an serta tafsirnya yang terkait dengan materi astronomi SD/MI. Semakin terbuktinya ilmu astronomi yang diungkap di ayat-ayat al-Quran oleh hasil penelitian ilmiah, maka penyampaian ayat-ayat al-Qur’an bersamaan dengan materi sains adalah hal yang sangat penting. Hasil kajian meliputi tiga hal. Kajian pertama adalah analisis produk sains meliputi fakta, konsep, prinsip, hukum, dan teori. Untuk materi astronomi berdasarkan kurikulum 2006, diajarkan di kelas I, II, dan VI. Sedangkan berdasarkan kurikulum 2013, materi sains/IPA terkait astronomi disampaikan secara khusus di kelas VI. Kajian kedua mengidentifikasi ayat al-quran terkait dengan materi astronomi disesuaikan dengan ruang lingkup materi di SD/MI. Analisis terakhir yaitu strategi penyampaian ayat-al-Qur’an sebagai penguat materi astronomi adalah model terpadu dengan <em>direct instruction</em>.</p><p> </p><p>ENGLISH:</p><p>There are a bunch of topics about the between Science and Koran. However, it has not practiced yet in science learning process, even in Islamic school. It is because the shortage of particular guidance that bring to a close between Science and Koran technically. Science book only discusses the concept scientifically. So, teachers only teach materials that are in book that coincidently they use it as source book. The purpose of this research is giving guidance for teachers in Public or Private Islamic Elementary School in teaching science (including fact, concept, principle, law, and science theory). Then, it is supported by delivering Koran verses and exclamation of passages of Koran by supplying additional material that relates to the material. One of science materials that is challenging and having significant development from time to time is Astronomy. This research used qualitative method that has purpose to draw and explain the phenomenon in delivering Astronomy material in Public or Private Islamic Elementary School. Interesting phenomenon here relates to how science teachers deliver Astronomy material strengthened by delivering Koran verses and exclamation of passages of Koran by supplying additional material about Astronomy for Elementary students. The more Astronomy proves the truth of Koran by scientific research, the more important both Koran and science should be learned together. There are three results of this study.</p>

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Widayanti, Esti Yuli. "ANALISIS MATERI ASTRONOMI PADA PEMBELAJARAN SAINS (PENYAJIAN SAINS MODERN DAN ALQURAN)." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (February 1, 2016): 140. http://dx.doi.org/10.15642/pai.2013.1.1.140-160.

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<p>BAHASA INDONESIA:</p><p>Menyandingkan sains dengan al-Quran dalam pembelajaran sudah banyak diperbincangkan, namun masih belum banyak dipraktikkan di pembelajaran sains sendiri, meskipun di sekolah berlabel agama. Hal ini disebabkan karena belum ada panduan khusus yang menyandingkan dua hal ini secara teknis. Buku-buku pelajaran masih memaparkan konsep secara ilmiah, sehingga yang disampaiakan guru juga hanya apa yang ada di dalam buku, yang kebetulan mereka jadikan acuan. Tujuan studi ini adalah memberikan sebuah acuan bagi para guru kelas di SD/MI dalam membelajarkan materi sains/IPA (meliputi fakta, konsep, prinsip, hukum, dan teori IPA) yang didukung dengan penyampaian ayat-al-Quran dan tafsitnya yang berkaitan dengan materi tersebut. Salah satu materi sains yang sangat menantang dan mengalami perkembangan yang signifikan dari masa ke masa adalah materi astronomi. Studi ini merupakan kajian kualitatif yang bertujuan menggambarkan dan mengungkap sebuah fenomena dalam hal penyampaian materi astronomi di SD/MI. Fenomena menarik disini berkaitan dengan bagaimana guru sains menyampaikan materi astronomi dengan yang dikuatkan dengan penyampaian ayat-ayat al-Qur’an serta tafsirnya yang terkait dengan materi astronomi SD/MI. Semakin terbuktinya ilmu astronomi yang diungkap di ayat-ayat al-Quran oleh hasil penelitian ilmiah, maka penyampaian ayat-ayat al-Qur’an bersamaan dengan materi sains adalah hal yang sangat penting. Hasil kajian meliputi tiga hal. Kajian pertama adalah analisis produk sains meliputi fakta, konsep, prinsip, hukum, dan teori. Untuk materi astronomi berdasarkan kurikulum 2006, diajarkan di kelas I, II, dan VI. Sedangkan berdasarkan kurikulum 2013, materi sains/IPA terkait astronomi disampaikan secara khusus di kelas VI. Kajian kedua mengidentifikasi ayat al-quran terkait dengan materi astronomi disesuaikan dengan ruang lingkup materi di SD/MI. Analisis terakhir yaitu strategi penyampaian ayat-al-Qur’an sebagai penguat materi astronomi adalah model terpadu dengan <em>direct instruction</em>.</p><p> </p><p>ENGLISH:</p><p>There are a bunch of topics about the between Science and Koran. However, it has not practiced yet in science learning process, even in Islamic school. It is because the shortage of particular guidance that bring to a close between Science and Koran technically. Science book only discusses the concept scientifically. So, teachers only teach materials that are in book that coincidently they use it as source book. The purpose of this research is giving guidance for teachers in Public or Private Islamic Elementary School in teaching science (including fact, concept, principle, law, and science theory). Then, it is supported by delivering Koran verses and exclamation of passages of Koran by supplying additional material that relates to the material. One of science materials that is challenging and having significant development from time to time is Astronomy. This research used qualitative method that has purpose to draw and explain the phenomenon in delivering Astronomy material in Public or Private Islamic Elementary School. Interesting phenomenon here relates to how science teachers deliver Astronomy material strengthened by delivering Koran verses and exclamation of passages of Koran by supplying additional material about Astronomy for Elementary students. The more Astronomy proves the truth of Koran by scientific research, the more important both Koran and science should be learned together. There are three results of this study.</p>

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Van Stone, Mark. "It's not the End of the World: emic evidence for local diversity in the Maya Long Count." Proceedings of the International Astronomical Union 7, S278 (January 2011): 186–91. http://dx.doi.org/10.1017/s1743921311012610.

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AbstractExamining Ancient Maya notions about prophecies and their calendar cycles, we find that they predicted no ‘end of the Maya calendar’. Indeed, surviving texts and art indicate that they seem to have expected no change in the status quo whatever, for at least 4000 years into the future. This search also turned up evidence that different local schools of calendar-priests differed significantly from each other; it is entirely possible that priests in one city expected the End of the World, while their peers elsewhere believed the opposite.

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Harijadi Noor, Laksmiyanti Annake, Dhani Herdiwijaya, and Ari Wibowo. "Measurement of The Night Sky Brightness in e-Maya Observatory." Journal of Physics: Conference Series 1245 (August 2019): 012031. http://dx.doi.org/10.1088/1742-6596/1245/1/012031.

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36

Böhm, V., B. Böhm, J. Klokocník, J. Vondrák, and J. Kostelecký. "Astronomical phenomena in Dresden codex." Serbian Astronomical Journal, no. 186 (2013): 53–64. http://dx.doi.org/10.2298/saj121221001b.

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The relationship between Maya and our calendar is expressed by a coefficient known as ?correlation? which is a number of days that we have to add to the Mayan Long Count date to get Julian Date used in astronomy. There is surprisingly large uncertainty in the value of the correlation, yielding a shift between both calendars (and thus between the history of Maya and of our world) to typically several hundred years. There are more than 50 diverse values of the correlation, some of them derived from historical, other by astronomical data. We test here (among others) the well established Goodman-Mart?nez-Thompson correlation (GMT), based on historical data, and the B?hms? one (B&B), based on astronomical data decoded from the Dresden Codex (DC); this correlation differs by about +104 years from the GMT. In our previous works we used several astronomical phenomena as recorded in the DC for a check. We clearly demonstrated that (i) the GMT was not capable to predict these phenomena that really happened in nature and (ii) that the GMT predicts them on the days when they did not occur. The phenomena used till now in the test are, however, short-periodic and the test then may suffer from ambiguity. Therefore, we add long-periodic astronomical phenomena, decoded successfully from the DC, to the testing. These are (i) a synchrony of Venusian heliacal risings with the solar eclipses, (ii) a synchrony of Venus and Mars conjunctions with the eclipses, (iii) conjunctions of Jupiter and Saturn repeated in a rare way, and (iv) a synchrony of synodic and sideric periods of Mercury with the tropical year. Based on our analysis, we find that the B&B correlation yields the best agreement with the astronomical phenomena observed by the Maya. Therefore we recommend to reject the GMT and support the B&B correlation.

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Rashford, John. "Maya Political Science. Time, Astronomy, and the Cosmos Prudence M. Rice . 2004.Maya Political Science. Time, Astronomy, and the Cosmos. University of Texas Press. Post Office Box 7819. Austin, TX. 78713-1819. xxiv +. 352 (paperback). US$ 24.95. ISBN: 0-292-70569-7." Economic Botany 61, no. 2 (June 2007): 202–3. http://dx.doi.org/10.1663/0013-0001(2007)61[202:mpstaa]2.0.co;2.

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Mondelli, C., M. Sánchez del Río, M. A. González, A. Magazzú, C. Cavallari, M. Suárez, E. García-Romero, and P. Romano. "Role of water on formation and structural features of Maya blue." Journal of Physics: Conference Series 340 (February 8, 2012): 012109. http://dx.doi.org/10.1088/1742-6596/340/1/012109.

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Aveni, Anthony F., Harvey M. Bricker, and Victoria R. Bricker. "Seeking the Sidereal: Observable Planetary Stations and the Ancient Maya Record." Journal for the History of Astronomy 34, no. 2 (May 2003): 145–61. http://dx.doi.org/10.1177/002182860303400202.

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Aveni, Anthony. "Book Review: Mayans Past and Present: Time and the Highland Maya." Journal for the History of Astronomy 25, no. 19 (February 1994): S86—S87. http://dx.doi.org/10.1177/002182869402501907.

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41

Cai, Li-Qiang, Li-Fang Wang, Ke Wu, and Jie Yang. "Diagonal Slices of 3D Young Diagrams in the Approach of Maya Diagrams." Chinese Physics Letters 31, no. 9 (September 2014): 090501. http://dx.doi.org/10.1088/0256-307x/31/9/090501.

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Grofe, Michael J. "Measuring deep time: the Sidereal Year and the Tropical Year in Maya inscriptions." Proceedings of the International Astronomical Union 7, S278 (January 2011): 214–30. http://dx.doi.org/10.1017/s1743921311012646.

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AbstractMaya inscriptions contain numerous examples of long intervals of time that count both backward and forward from a fixed point of historical reference to specific mythological dates, often thousands of years in the past or future. This paper considers the evidence that these intervals incorporated precise calculations of both the sidereal year and the tropical year. Furthermore, it outlines a specific methodology for assessing the likelihood that these distance numbers were either intentionally calculated to incorporate these astronomical measurements, or if these results are merely coincidental.

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Knowlton, Timothy. "Seasonal Implications of Maya Eclipse and Rain Iconography in the Dresden Codex." Journal for the History of Astronomy 34, no. 3 (August 2003): 291–303. http://dx.doi.org/10.1177/002182860303400303.

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Taneev, S. N. "Uskorenie solnechnykh kosmicheskikh luchey udarnoy volnoy v nizhney korone Solntsa 7 maya 1978 g." Журнал экспериментальной и теоретической физики 163, no. 4 (April 15, 2023): 503–13. http://dx.doi.org/10.31857/s0044451023040077.

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Based on the theory of diffusive shock acceleration of charged particles, we have theoretically studied the spectra of protons produced by a shock wave driven by a coronal mass ejection (CME) in the lower solar corona with known solar plasma parameters for the solar cosmic ray (SCR) event recorded near the Earth’s orbit on May 7, 1978 (ground level enhancement no. 31, GLE31) using numerical methods. The proton flux data from the CPME instrument installed on the IMP-8 spacecraft and the worldwide network of ground-based neutron monitors combined with the particle measurements by the telescopes on the IMP-7 and IMP-8 satellites have been used to analyze the event. In our calculations, to satisfactorily reproduce the proton spectrum measured at the Earth’s orbit, the CME velocity was assumed to be constant and equal to 600 km s–1. The shock acceleration of SCRs proceeded up to 1.4 R⊙ solar radii for 256 s.

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Fulem, Michal, Mildred Becerra, M. D. Anwarul Hasan, Bei Zhao, and John M. Shaw. "Phase behaviour of Maya crude oil based on calorimetry and rheometry." Fluid Phase Equilibria 272, no. 1-2 (October 2008): 32–41. http://dx.doi.org/10.1016/j.fluid.2008.06.005.

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MacLeod, Barbara. "The God's Grand Costume Ball: a Classic Maya prophecy for the close of the thirteenth Bakˈtun." Proceedings of the International Astronomical Union 7, S278 (January 2011): 231–39. http://dx.doi.org/10.1017/s1743921311012658.

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AbstractIn the favored correlation between the Mayan and Gregorian calendars, a time period of a little over 5125 solar years will be completed on the winter solstice of 2012. While numerous Classic Maya hieroglyphic texts feature the previous closing of this era in 3114 BCE, only one text—Monument Six of Tortuguero, Tabasco, Mexico—mentions the future event. The portion of the monument describing the event is damaged, and previous attempts to decipher this part of the text have been inconclusive. These have inadvertently led to popular and far-flung millenniarian speculations about ancient esoteric knowledge. The whole of Tortuguero Monument Six—an exquisite piece of Classic sculpture and literature—addresses the fundamental relationship between royal charter, warfare, captive sacrifice, appeasement of the gods, the ordering of time, and the stability of society for posterity. The author and her colleagues—employing high-resolution photos and great attention to script detail—have brought to light a more accurate interpretation of the damaged text. The results of this effort suggest a distant future ceremony of investiture for a deity of deep-time transitions whose reflexes can be seen in indigenous community celebrations of highland Guatemala.

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Aldana, Gerardo. "Harvey M. Bricker;, Victoria R. Bricker. Astronomy in the Maya Codices. xxviii + 907 pp., illus., index. Philadelphia: American Philosophical Society, 2011. $75 (cloth)." Isis 105, no. 1 (March 2014): 193–95. http://dx.doi.org/10.1086/676751.

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Kinsman, J. H., and D. J. Asher. "Orbital dynamics of highly probable but rare Orionid outbursts possibly observed by the ancient Maya." Monthly Notices of the Royal Astronomical Society 493, no. 1 (January 29, 2020): 551–58. http://dx.doi.org/10.1093/mnras/staa249.

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ABSTRACT Using orbital integrations of particles ejected from Comet Halley’s passages between 1404 and 240 BC, the authors investigate possible outbursts of the Orionids (twin shower of the Eta Aquariids) that may have been observed in the Western hemisphere. In an earlier orbital integration study, the authors determined there was a high probability linking probable outbursts of the Eta Aquariid meteor shower with certain events recorded in inscriptions during the Maya Classic Period, AD 250–900. This prior examination was the first scientific inquiry of its kind into ancient meteor outbursts possibly recorded in the Western hemisphere where previously no pre-Columbian observations had existed. In the current paper, the aim is to describe orbital dynamics of rare but probable Orionid outbursts that would have occurred on or near applicable dates recorded in the Classic Maya inscriptions. Specifically, significant probable outbursts are found in AD 417 and 585 out of 30 possible target years. The driving mechanisms for outbursts in those two years are Jovian 1:6 and 1:7 mean motion resonances acting to maintain compact structures within the Orionid stream for over 1 kyr. Furthermore, an Orionid outburst in AD 585 recorded by China is confirmed.

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HUTSON, SCOTT R. "Prudence M. Rice, Maya Political Science: Time Astronomy and the Cosmos (Austin, TX: University of Texas Press, 2004), pp. xxii+352, $60.00, $24.95 pb." Journal of Latin American Studies 38, no. 1 (February 2006): 181–82. http://dx.doi.org/10.1017/s0022216x05220679.

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Putri, Hasna Tuddar. "Hisab Urfi Syekh Abbas Kutakarang: Kajian Etnoastronomi dalam Penentuan Awal Bulan Hijriah." Media Syari'ah 21, no. 1 (February 28, 2020): 52. http://dx.doi.org/10.22373/jms.v21i1.6476.

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Perkembangan keilmuan falak merupakan buah karya atas kembalinya para ulama ke Indonesia dari Makkah maupun Timur Tengah. Mulai saat itu lahir beberapa tokoh falak dengan karyanya dengan model perhitungan yang bermacam-macam dan terus berkembang hingga sekarang. Salah satu ulama Aceh yang masih dikenal adalah Syekh Abbas Kutakarang. Ia terkenal sebagai ahli astronomi maupun astrologi di dunia Melayu. Berangkat dari hal tersebut, maka penulis ingin menelusuri bagaimana kontribusi Syekh Abbas Kutakarang tentang hisab penentuan awal bulan Hijriah. Penulis menggunakan penelitian jenis library research untuk mengumpulkan data tentang pemikiran Syekh Abbas Kutakarang dengan karyanya Tāj al-Mulūk yang terkait dengan hisab penentuan awal bulan Hijriah sebagai sumber primer. Hasil penelitian menyebutkan karya Syekh Abbas Kutakarang yang fenomenal adalah kitab Tāj al-Mulūk, di dalamnya terdapat konsep hisab urfi yang hampir sama dengan hisab aboge. Selama ini hisab urfi seperti aboge hanya dikenal di Jawa. Faktanya, Syekh Abbas Kutakarang juga menggunakan hisab seperti sistem aboge tetapi dengan konsep yang berbeda. Hisab urfi Syekh Abbas Kutakarang unik dan berbeda dengan hisab aboge dalam penentuan awal bulan Hijriah. Ia menggunakan kaidah ilmu falak tidak hanya untuk keperluan ibadah, melainkan untuk menghitung hari baik dan buruk, untuk pertanian dan menghitung musim. Hisab urfi Syekh Abbas Kutakarang dalam kajian ilmu falak tergolong dalam kajian etnoastronomi yaitu kajian yang menghubungkan antara astronomi dan budaya dalam penggunaan kaidah falak.Abstract: The development of astronomy is a work of the return of the scholars to Indonesia from Mecca and the Middle East. From then on, several celestial figures were born with their work with various calculation models and continue to grow until now. One of the Acehnese scholars who is still well known is Sheikh Abbas Kutakarang. He is famous as an astronomer and astrologer in the Malay world. Departing from this, the authors want to explore how the contribution of Sheikh Abbas Kutakarang about hisab of the beginning of the Hijri month. The author uses research library type research to collect data about the thoughts of Sheikh Abbas Kutakarang with his work Tāj al-Muluk related to hisab of early Hijri months as a primary source. The results of the study mention the phenomenal work of Sheikh Abbas Kutakarang is the book of Taj al-Muluk, in which there is a concept of urfi hisab which is almost the same as aboge hisab. So far, hisab of Ufi like Aboge is only known in Java. In fact, Sheikh Abbas Kutakarang also uses hisab like the aboge system but with a different concept. Hisab urfi Sheikh Abbas Kutakarang is unique and different from the hisab aboge in the determination of the beginning of the Hijri month. He uses the principle of astronomy not only for religious purposes, but to count good and bad days, for agriculture and for seasons. Hisab urfi Sheikh Abbas Kutakarang in the study of astronomy belongs to the study of ethnoastronomy, the study that connects astronomy and culture in the use of astronomical rules.

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