Many archaeologists have sought to interpret the archaeological record with an understanding that non-humans are active constituents within myriad human ontologies. I suggest that to truly understand the spaces with which we exist, we need not invite non-humans into our ontologies, but rather reincorporate ourselves into theirs. This approach decenters humans and puts forth an ontology of matter, within which diverse human ontologies can unfold but to which we are all subject. A closer look at water, specifically at the ancient Maya pilgrimage site of Cara Blanca, Belize, offers an example of how humans exist as only one part of many that participate in the formation of landscapes and shows how water's affect preempts cultural relationships with water. The inherent qualities of water are affective, and it is this affect that integrates Cara Blanca. I introduce my adoption of the concept of kinesis, a territorializing force that allows for the possibility of non-humans to cause history. Thus, I follow water through the archaeological data, elucidating how water's kinesis created possibility at Cara Blanca.

中文翻译：

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水上关系和创作：古代玛雅人与卡拉布兰卡池的交往

许多考古学家试图解释考古记录，理解非人类是无数人类本体中的活跃成分。我建议，要真正理解我们存在的空间，我们不需要邀请非人类进入我们的本体，而是将自己重新融入他们的本体。这种方法使人类去中心化，并提出了一种物质本体论，在其中可以展开各种人类本体论，但我们都是服从的。仔细观察水，特别是在伯利兹卡拉布兰卡的古代玛雅朝圣地，提供了一个例子，说明人类是如何作为众多参与景观形成的一部分而存在的，并展示了水的影响如何先于文化与水的关系。水的内在品质是有感情的，正是这种影响融合了卡拉布兰卡。我介绍了我对运动学概念的采用，这是一种领土化的力量，允许非人类创造历史的可能性。因此，我通过考古数据追踪水，阐明水的运动如何在卡拉布兰卡创造可能性。