This article examines Maya New Year's rites involving pilgrimage and bloodletting. We suggest that ceremonies today that center around the initiation of young men and involve self-sacrifice and long-distance pilgrimage to the mountains and coast may have pre-Hispanic roots. New Year's ceremonies express a core ontological principle of dualistic transformation involving physical change (jal) from youth to adulthood and transference or replacement (k’ex) of power in official leadership roles. This distinct way of knowing the world emphasizes one’s reciprocal relationship with it. We conclude that ancient Maya pilgrimage was not about acquiring a particular thing or venerating a specific place or destination. It was about the journey or what Timothy Ingold calls “ambulatory knowing.” The Maya gained cosmological knowledge, linking the movement of their body to the annual path of the sun and their sexuality and human regenerative power to earthly renewal, which required blood to be successful.

中文翻译：

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这是旅程而不是终点：玛雅新年的朝圣之旅和自我牺牲是再生的力量

本文研究了玛雅新年朝圣和放血的仪式。我们建议，今天的仪式以年轻人的成长为中心，涉及自我牺牲和到山和海岸的长途朝圣，这些仪式可能具有西班牙裔的根源。新年典礼表达了一种核心的本体论原则，即从青年到成年的身体变化（jal）以及官方领导角色中权力的转移或替换（k'ex）的二元转换。这种了解世界的独特方式强调了与世界的相互关系。我们得出的结论是，古代玛雅人的朝圣不是要获得一件特定的东西或崇敬特定的地点或目的地。这是关于旅程或蒂莫西·英戈尔德所说的“动态知识”。玛雅人获得了宇宙学知识，