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Journal articles on the topic 'Art nahua'

Author: Grafiati

Published: 25 May 2024

Last updated: 31 July 2025

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1

Brylak, Agnieszka. "SOME REMARKS ON THETEPONAZCUICATLOF THE PRE-HISPANIC NAHUA." Ancient Mesoamerica 27, no. 2 (2016): 429–39. http://dx.doi.org/10.1017/s095653611600002x.

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AbstractThe aim of this paper is to use the example of one type of pre-Hispanic Nahua song, theteponazcuicatl,or “log-drum song,” to present the problems that arise in the classification of preconquest Nahua verbal art identified by sixteenth century Europeans according to Western criteria of categorization as songs, poetry, or the verbal component of performances. A close examination of this genre, focused on its relationship with performance and, particularly, with pre-Hispanic theater, provides insights into how sixteenth century scribes' interpretation of Nahua oral discourse and the graph

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Colmenares, David Horacio. "“Postreros acentos de la lira indiana”: The Discovery of the Cantares mexicanos in the Nineteenth Century." Hispanic American Historical Review 102, no. 3 (2022): 415–48. http://dx.doi.org/10.1215/00182168-9798278.

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Abstract The exhumation, in 1895, of the manuscript known as Cantares mexicanos y otros opúsculos in the Biblioteca Nacional de México made available for the first time authentic examples of sixteenth-century Nahua song (cuicatl). This article traces the history of the rediscovery of this manuscript and, more broadly, the history of the literary recuperation—through editing, translation, and study—of Nahua verbal art during the nineteenth century. By studying earlier unsuccessful attempts at incorporating the Cantares mexicanos into the emerging canon of Mexican literature, the article reconst

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Caplan, Allison, James M. Maley, and John E. McCormack. "Bridging Biology and Ethnohistory: A Case for Collaboration." Ethnohistory 67, no. 3 (2020): 355–82. http://dx.doi.org/10.1215/00141801-8266379.

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Abstract Interdisciplinary scholarship that combines research questions and methodologies from biology and ethnohistory generates new insights into historical interactions between human and bird populations in ancient and colonial Mesoamerica. Codices, ethnohistorical sources, and surviving feather art point to the religious, economic, and artistic importance of various types of birds to Nahua people. Alongside the well-known resplendent quetzal and lovely cotinga, many additional species were significant to ancient and colonial Nahuas. This article presents potential directions for scholarshi

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Montiel, Jorge. "Aztec Metaphysics—Two Interpretations of an Evanescent World." Genealogy 3, no. 4 (2019): 59. http://dx.doi.org/10.3390/genealogy3040059.

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This paper contrasts two contemporary approaches to Nahua metaphysics by focusing on the stance of the Nahua tlamatinime (philosophers) regarding the nature of reality. Miguel León-Portilla and James Maffie offer the two most comprehensive interpretations of Nahua philosophy. Although León-Portilla and Maffie agree on their interpretation of teotl as the evanescent principle of Nahua metaphysics, their interpretations regarding the tlamatinime metaphysical stances diverge. Maffie argues that León-Portilla attributes to the tlamatinime a metaphysics of being according to which being means perma

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Effenberger, Wolfgang. "Un Huacal Encerado de Izalco. George Kubler y Teorías Nahuas del Hacer Arte." Miscelánea Filosófica αρχή Revista Electrónica 7, no. 21 (2024): 98–141. http://dx.doi.org/10.31644/mfarchere_v.7;n.21/24-a04.

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In the book The Shape of Time (1962) George Kubler criticizes the iconographic approach in art history, proposing a definition of art based on the becoming of forms that includes all objects made by human hands. I connect Nahua theories-practices present in the fabrication of a 20th century waxed huacal (jícara) from El Salvador, with Kubler's concepts of form and time. Inspired by Kubler, after formal and iconographic analysis I conclude with a reflection on the agency of objects, highlighting the kinship between humans and artifacts.

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Glockner, Julio. "The Barroque Paradise of Santa María Tonantzintla (Part I)." Ethnologia Actualis 16, no. 1 (2016): 8–29. http://dx.doi.org/10.1515/eas-2016-0001.

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Abstract The baroque church of Santa María Tonantzintla is located in the Valley of Cholula in Central Mexican Plateau and it was built during 16th-19th century. Its interior decoration shows interesting symbolic fusion of Christian elements with Mesoamerican religious aspects of Nahua origin. The scholars of Mexican colonial art interpreted the Catholic iconography of Santa María Tonantzintla church as Assumption of Virgin Mary up to celestial kingdom and her coronation by the holy Trinity. One of those scholars, Francisco de la Maza, proposed the idea that apart from that the ornaments of th

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Glockner, Julio. "The Barroque Paradise of Santa María Tonantzintla (Part II)." Ethnologia Actualis 16, no. 2 (2016): 14–32. http://dx.doi.org/10.1515/eas-2017-0002.

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Abstract The baroque church of Santa María Tonantzintla is located in the Valley of Cholula in the Central Mexican Plateau and it was built during 16th-19th century. Its interior decoration shows an interesting symbolic fusion of Christian elements with Mesoamerican religious aspects of Nahua origin. Scholars of Mexican colonial art interpreted the Catholic iconography of Santa María Tonantzintla church as the Assumption of the Virgin Mary up to the celestial kingdom and her coronation by the holy Trinity. One of those scholars, Francisco de la Maza, proposed the idea that apart from that, the

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Carmack, Robert M. "Ethnic Identity in Nahua Mesoamerica: The View from Archaeology, Art History, Ethnohistory, and Contemporary Ethnography." Hispanic American Historical Review 89, no. 2 (2009): 327–28. http://dx.doi.org/10.1215/00182168-2008-088.

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Ringle, William M. "THE ART OF WAR: IMAGERY OF THE UPPER TEMPLE OF THE JAGUARS, CHICHEN ITZA." Ancient Mesoamerica 20, no. 1 (2009): 15–44. http://dx.doi.org/10.1017/s0956536109000030.

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AbstractThis paper reexamines the art and architecture of the Upper Temple of the Jaguars, Chichen Itza, in light of new unpublished digital images of Adela Breton's copies of the murals. Following discussion of the construction date of the building and previous interpretations of the murals, examination of costume, setting, and house form suggests that rather than depicting mythic or symbolic episodes, these murals illustrate actual military encounters between Chichen and its enemies. The occasion for their production seems to be the utilization of the Upper Temple of the Jaguars by a specifi

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Collins, Gabriel Silva, and Antonia E. Foias. "Maize Goddesses and Aztec Gender Dynamics." Material Culture Review 88-89 (December 9, 2020): 1–19. http://dx.doi.org/10.7202/1073849ar.

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This article provides new evidence for understanding Aztec religion and worldviews as multivalent rather than misogynistic by analyzing an Aztec statue of a female deity (Worcester Art Museum, accession no. 1957.143). It modifies examination strategies employed by H. B. Nicholson amongst comparable statues, and in doing so argues for the statue’s identification as a specific member of a fertility deity complex—most likely Xilonen, the Goddess of Young Maize. The statue’s feminine nature does not diminish its relative importance in the Aztec pantheon, but instead its appearance and the depicted

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Olko, Justyna. "Remote Stories, Local Meanings: Knowledge Transfer and Acculturation Strategies in Nahua Sociocultural History." Americas 79, no. 1 (2022): 3–35. http://dx.doi.org/10.1017/tam.2021.106.

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AbstractIn this paper I carry out a microphilological study of a section of the Codex Indianorum 7, a colonial devotional manuscript in Nahuatl preserved in the John Carter Brown Library. It contains wisdom teachings derived from the biblical Book of Tobit and directed to both parents and their children. I argue that this hitherto unstudied text reveals the Native author's liberty to creatively mold and adapt a culturally remote European prototype into the Native genre of oratorical art—the huehuehtlahtolli, or “words of the elders.” The author also skillfully embedded and contextualized the c

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Jordan, Keith. "SERPENTS, SKELETONS, AND ANCESTORS?: THE TULA COATEPANTLI REVISITED." Ancient Mesoamerica 24, no. 2 (2013): 243–74. http://dx.doi.org/10.1017/s0956536113000205.

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AbstractSince Acosta's work in the 1940s, relief carvings of serpents entwined with partially skeletonized personages on the coatepantli at Tula have frequently been identified as images of the Nahua Venus deity, Tlahuizcalpantecuhtli. Comparing these Toltec sculptures with this deity's iconography in Late Postclassic to Colonial period manuscripts, however, provides no support for this identification. Based on the northern Mesoamerican cultural connections of the Toltecs, the author suggests parallels between the coatepantli reliefs and the public display of ancestral and sacrificial human re

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Acocal, Mora Sandra. "Geografía funeraria nahua del centro de México en el siglo XVI. Los niños, la muerte y sus destinos." Revista de Historia, Patrimonio, Arqueología y Antropología Americana 4 (January 2, 2021): 100–113. https://doi.org/10.5281/zenodo.4516902.

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El presente artículo estudia (de manera muy sintética) las ideas alrededor de la geografía funeraria que tenían los nahuas del centro de México en el siglo XVI (después de la conquista española), con énfasis particular en los espacios destinados para los niños. Para lo cual será necesario reparar primero en el nacimiento, el cuidado a la salud, la muerte y al final en los destinos de las “animas” de los niños. Si bien se han hecho muy interesantes estudios del destino de los infantes muertos por sacrificio

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Bassett, Molly H. "Aztec Religion and Art of Writing: Investigating Embodied Meaning, Indigenous Semiotics, and the Nahua Sense of Reality. By Isabel Laack." Journal of the American Academy of Religion 88, no. 3 (2020): 888–90. http://dx.doi.org/10.1093/jaarel/lfaa026.

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Lara, Irene. "Tonanlupanisma." Aztlán: A Journal of Chicano Studies 33, no. 2 (2008): 61–90. http://dx.doi.org/10.1525/azt.2008.33.2.61.

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This essay draws on Chicana/o cultural studies and art history to interpret the way three artworks by Chicana artists address the relationship between spirit and flesh through the indigenous inflected iconography of la Virgen de Guadalupe. Recognizing the significance of the transcultural link between Tonantzin (the Nahua mother “goddess”) and Guadalupe, I introduce the concept of Tonanlupanisma as a prism through which to understand cultural productions that engage the contested histories and iconographies of Tonantzin-Guadalupe from a decolonial feminist perspective. Countering the subjugati

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Tallman-Jones, Isabella. "The North Wall of Diego Rivera's History of Mexico: White Gods and Florentine Facsimiles." Art Style, Art & Culture International Magazine 14, no. 14 (2024): 39–60. https://doi.org/10.5281/zenodo.13351449.

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On the North Wall of Diego Rivera's "History of Mexico," the renowned Mexican muralist vividly portrays pre-colonial Mexico, centering on Tenochtitlan, the Aztec capital. This mural fragment immerses viewers in a realm where historical truths merge with mythic imagination, challenging them to decipher its rich, sequential narrative. Rivera masterfully blends historical evidence, fragmented accounts, and the visual language of Nahua codices, inviting an analysis of the intricate interplay between semiotics and his imaginative vision of a future intertwined with its past. This essay will delve i

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Sampeck, Kathryn E. "LATE POSTCLASSIC TO COLONIAL TRANSFORMATIONS OF THE LANDSCAPE IN THE IZALCOS REGION OF WESTERN EL SALVADOR." Ancient Mesoamerica 21, no. 2 (2010): 261–82. http://dx.doi.org/10.1017/s0956536111000174.

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AbstractThe Izalcos Pipil were pre-Hispanic residents of the Río Ceniza Valley of western El Salvador and had clear linguistic ties to the Aztecs and other Nahuas of central Mexico. Both archaeological and documentary data are presented that show strong evidence that the Izalcos Pipil also maintained Nahua social and political institutions. The Izalcos Pipil emphasized characteristics of Nahua social practices that depend on dynamic mobility on the landscape to articulate discrete cultural elements, and these characteristics are observable in Izalcos inter- and intrasite settlement organizatio

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Hlúšek, Radoslav. "Mountains in the Worldview of the Nahuas of Central Mexico." Český lid 110, no. 4 (2023): 451–77. http://dx.doi.org/10.21104/cl.2023.4.03.

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Mountains as reservoirs of water have always been an immanent and crucial part of the Mesoamerican ritual landscape. Considered living beings, mountains are an important component of the core part of the Native worldview, which is particularly observable in Central Mexico, a region dominated by the highest peaks in Mesoamerica. Long before the Spanish conquest, the Nahua people who live in the area adopted and developed the ancient Mesoamerican tradition of sacred mountains, ritual landscapes and the agricultural cycle and have preserved it to this day, despite the efforts of Spanish missionar

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Paz, R. C. R., T. O. Morgado, C. T. R. Viana, F. P. Arruda, D. O. Bezerra do Nascimento, and L. D’A Guimarães. "Semen collection and evaluation of captive coatis (Nasua nasua)." Arquivo Brasileiro de Medicina Veterinária e Zootecnia 64, no. 2 (2012): 318–22. http://dx.doi.org/10.1590/s0102-09352012000200010.

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Semen samples (n=105) were collected through eletroejaculation from six adult male coatis (Nasua nasua) between January 2007 and December 2008 at Universidade Federal de Mato Grosso Zoo, Cuiabá, Brazil. Mean values were: volume (mL); concentration (sperm/mL); total motility (%); progressive sperm motility (scale, 0-5); live spermatozoa (%); acrossome integrity (%); primary defects (%); and secondary defects (%). There was high correlation between total motility and live sperm; total motility and progressive sperm motility; total motility and acrossome integrity; live sperm and progressive moti

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García Álvarez, José Antonio, Juan de Dios Gonzales Ibarra, and Olivia Elizabeth Alvarez Montalván. "Nahui Olin: Sexualidad, deseo y arte." Revista Multidisciplinar Epistemología de las Ciencias 2, no. 1 (2025): 132–54. https://doi.org/10.71112/zfyxs356.

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Thanks to two decades of efforts, discoveries, and research of all kinds carried out by her first biographers, later scholars risk detaching Nahui Olin from her time and context: post-revolutionary Mexico. The purpose of this analysis is to adopt an approach that remains consistent with her era and national circumstances. From a libertarian perspective, Carmen Mondragón (Nahui Olin) embraced her own vision as a guiding principle, shaping her life and art through a lens of free introspection, rejecting outdated norms that she herself transcended. In doing so, she openly challenged a society rid

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Sautron, Marie. "Le patio du poète nahua." Caravelle 76, no. 1 (2001): 131–43. http://dx.doi.org/10.3406/carav.2001.1290.

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Isaac, Barry L. "AZTEC CANNIBALISM: Nahua versus Spanish and mestizo accounts in the Valley of Mexico." Ancient Mesoamerica 16, no. 1 (2005): 1–10. http://dx.doi.org/10.1017/s0956536105050030.

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This article engages the debate about Aztec cannibalism principally through the analysis of three accounts of cannibalism by trickery set in the Valley of Mexico. These three tales are practically the only form in which cannibalism appears in the major Nahua (indigenous Nahuatl-speaking) writings of the sixteenth and early seventeenth centuries. The stories portray cannibalism as shocking, even abhorrent, to Aztecs—rather than as customary—and as a stratagem for humiliating an enemy or provoking a community to war. The contemporaneous Spanish writings, in contrast, are replete with allegations

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Macri, Martha J. "NAHUA LOAN WORDS FROM THE EARLY CLASSIC PERIOD: Words for cacao preparation on a Río Azul ceramic vessel." Ancient Mesoamerica 16, no. 2 (2005): 321–26. http://dx.doi.org/10.1017/s0956536105050200.

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The discovery of words in a Nahua language on a Maya ceramic vessel provides evidence of Nahua influence in the Maya region as early asa.d.480, centuries earlier than previously believed. The words are spelled in syllabic Maya signs painted on a pot known to have contained chocolate (Hall et al. 1990). The words occur within the context of the primary standard sequence, a well-known Maya formula, and describe the chocolate drink that among the later Mexica (Aztec) was reserved for “rulers and esteemed noblewomen.” This new reading supports the Uto-Aztecan etymology ofcacaoproposed by Karin Dak

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García Peña, Ana Lidia. "Secrets in the Nahui Olin Divorce." Signos Históricos 25, no. 50 (2024): 8–50. http://dx.doi.org/10.24275/shis.v25n50.01.

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The document explains some elements of the processes of subjectivation of Carmen Mondragon and Manuel Rodriguez by analyzing the history of the judicial nullity of their marriage in 1922. For the first time in historiography it is verified, with documentary sources, that the couple tried to process a divorce volunteer who was denied. It analyzes how the personalities of both artists were not always rebellious, but for a decade, they were subjected to the patriarchal authority of General Manuel Mondragon. The text also proposes to link some elements of their respective artistic works with the e

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Viveros Espinosa, Alejandro, and Julio Vera Castañeda. "Saber enciclopédico y medicina nahua. Una aproximación al capítulo 28 del libro X de la Historia general de las cosas de Nueva España (1577)." Boletín del Museo Chileno de Arte Precolombino 27, no. 2 (2022): 33–51. http://dx.doi.org/10.56522/bmchap.0060020270002.

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Este artículo tiene por objetivo reflexionar sobre la Historia general de las cosas de Nueva España (1577), de Bernardino de Sahagún, considerado como ejemplo de un saber enciclopédico relacionado con el mundo cultural nahua postconquista. Nos interesa posicionar la Historia general como un ejercicio de traducción cultural realizado por Sahagún y sus colaboradores indígenas, quienes ulteriormente fueron activos participantes en la elaboración de un conocimiento médico nahua en diálogo directo con el saber natural europeo durante la modernidad temprana. Para ello, el trabajo considera un estudi

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Szoblik, Katarzyna. "CHALCHIUHNENETZIN—BETWEEN MYTH AND HISTORY: SYMBOLIC ASPECTS OF THE AZTEC NOBLEWOMEN OF THIS NAME." Ancient Mesoamerica 31, no. 2 (2019): 335–42. http://dx.doi.org/10.1017/s095653611800055x.

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AbstractThe aim of this work is to approach the strategies of transmitting knowledge of the past among the Nahua of the early Colonial period. The alphabetical sources of that epoch present a specific mix of contemporary European historiography and pre-Hispanic Nahua cultural memory. This article focuses on the second aspect, namely cultural memory that was a constant dialogue between the historical facts and the mythical structures into which these facts were “accommodated” to become culturally meaningful. The article analyzes narratives of two Aztec princesses called Chalchiuhnenetzin. The w

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Madajczak, Julia. "LIFE-GIVER: THE PRE-HISPANIC NAHUA CONCEPT OF “FATHER” THROUGH COLONIAL WRITTEN SOURCES." Ancient Mesoamerica 28, no. 2 (2017): 371–81. http://dx.doi.org/10.1017/s0956536117000086.

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AbstractThis paper explores the ancient Nahua concept of “father,” employing early Colonial sources written in both Nahuatl and Spanish. A careful contextual analysis of the occurrences of various Nahuatl terms for “father” or “parent” leads to the conclusion that the principal criterion for creating their metaphorical extensions differed considerably from parallel Spanish criterion. While the latter referred to the power relationship (“father” is the one who governs), the former was based on the concept of exchange (“father” is the one who gives). This principle has implications for studying

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Bradley, Richard. "Postconquest Coyoacan: Nahua-Spanish Relations in Central Mexico, 1519-1650.:Postconquest Coyoacan: Nahua-Spanish Relations in Central Mexico, 1519-1650." American Anthropologist 101, no. 2 (1999): 467–68. http://dx.doi.org/10.1525/aa.1999.101.2.467.

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Rosa, Jorge Fernando Soares Travassos da, Amélia Paes de Andrade Travassos da Rosa, Nicolas Dégallier, and Pedro Fernando da Costa Vasconcelos. "Caracterização e relacionamento antigênico de três novos Bunyavirus no grupo Anopheles A (Bunyaviridae) dos arbovirus." Revista de Saúde Pública 26, no. 3 (1992): 173–78. http://dx.doi.org/10.1590/s0034-89101992000300008.

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São descritos o isolamento e a caracterização de três novos arbovirus isolados na região da Usina Hidro-Elétrica de Tucuruí (UHE-TUC). Os três novos arbovirus pertencem ao grupo Anopheles A(ANA), gênero Bunyavirus (família Bunyaviridae). Os vírus Tucuruí (TUC), Caraipé (CPE) e Arumateua (ART) são relacionados entre si e com o vírus Trombetas (TBT), formando dentro do grupo ANA um complexo chamado Trombetas. Os arbovirus TUC, CPE e ART foram obtidos a partir de lotes de mosquitos Anopheles (Nyssorhynchus) sp capturados em Tucuruí, nas proximidades da usina hidrelétrica de Tucuruí, Estado do Par

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Villalpando, Argelia del Carmen Montes. "Mujeres comunes nahuas, ciclo de vida." Sztuka Ameryki Łacińskiej 5, no. 1 (2015): 107–26. http://dx.doi.org/10.15804/sal201504.

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The poetry stimulates the imagination; is creation act of imaginary worlds without rules of credibility, or perception of reality, laws are suspended by the reader in the act of reading - invited by poetical faith to penetrate this universe-. It’s possible to establish interaction between an author and a reader, by a poetical element and artistic perception, moments of major value for the poem. Texts of nahuatl lyric poetry (cuicatl, “singings”, “poems”, and huehuetlatolli, “advice”), from before the conquest of the Mexico valley, are identified and analyzed on the basis of stylistic resources

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Macri, Martha J., and Matthew G. Looper. "NAHUA IN ANCIENT MESOAMERICA: Evidence from Maya inscriptions." Ancient Mesoamerica 14, no. 02 (2003): 285–97. http://dx.doi.org/10.1017/s0956536103142046.

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Declercq, Stan. "Necoc Yáotl ‘Enemigo de Ambos Lados’: La guerra azteca antiexpansionista / Necoc Yaotl ‘The Enemy of Both Sides’: Anti-expansionist Aztec warfare." Revista Trace, no. 82 (July 31, 2022): 84. http://dx.doi.org/10.22134/trace.82.2022.829.

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En el presente trabajo, se analizan las relaciones sociales entre los enemigos nahuas del Posclásico tardío. Mientras que tradicionalmente el acto de captura en la guerra se ha interpretado como una forma de producir «sujetos idénticos», aquí se entiende como un mecanismo que genera diferenciación social, basado en un «dualismo en perpetuo desequilibrio» (Lévi-Strauss 1992, 297). Con apoyo en el concepto de «alteridad constitutiva» (Erikson 1986), se exploran unos ritos fronterizos y el papel del enemigo en el proceso de la formación como persona del noble guerrero, y cómo, a su vez, este últi

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Huber, Brad R. "The Recruitment of Nahua Curers: Role Conflict and Gender." Ethnology 29, no. 2 (1990): 159. http://dx.doi.org/10.2307/3773755.

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Peters, Ulrike. "Laack, Isabel: Aztec Religion and Art of Writing. Investigating Embodied Meaning, Indigenous Semiotics, and the Nahua Sense of Reality. Numen Book Series. Studies in the History of Religions 161 (Leiden/Boston: Brill, 2019), 435 S., ISBN 978-90-04-39145–1 (hardback), ISBN 978-90-04-39201–4 (e-book), 171 €." Zeitschrift für Religionswissenschaft 30, no. 1 (2022): 1–4. http://dx.doi.org/10.1515/zfr-2022-0004.

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de Jesus Douglas, Eduardo. "The Colonial Self: Homosexuality and Mestizaje in the Art of Nahum B. Zenil." Art Journal 57, no. 3 (1998): 14. http://dx.doi.org/10.2307/777965.

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de Jesús Douglas, Eduardo. "The Colonial Self: Homosexuality and Mestizaje in the Art of Nahum B. Zenil." Art Journal 57, no. 3 (1998): 14–21. http://dx.doi.org/10.1080/00043249.1998.10791888.

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Wiget, Andrew, James M. Taggart, Allan F. Burns, and Joel Sherzer. "Nahuat Myth and Social Structure." Western Folklore 45, no. 1 (1986): 46. http://dx.doi.org/10.2307/1499603.

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Vázquez Valdés, Verónica, and Iván Gerardo Deance Bravo y Troncoso. "camino del nómada." HUMAN REVIEW. International Humanities Review / Revista Internacional de Humanidades 11, Monográfico (2022): 1–13. http://dx.doi.org/10.37467/revhuman.v11.4277.

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En este trabajo presentamos el proceso del ordenamiento, catalogación y curaduría de los materiales fotográficos de un antropólogo estadounidense que realizó trabajo de campo en Atlixco, Puebla, México, con indígenas de la etnia nahua en las décadas de 1970 y 1980La metodología utilizada para este trabajo se basó en una propuesta propia de catalogación mínima de materiales fotográficos.Concluimos que la catalogación mínima es adecuada para la interoperabilidad con los estándares internacionales y resulta fácil de aplicar en los contextos universitarios y de archivos locales.

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Olko, Justyna, and Julia Madajczak. "AN ANIMATING PRINCIPLE IN CONFRONTATION WITH CHRISTIANITY? DE(RE)CONSTRUCTING THE NAHUA “SOUL”." Ancient Mesoamerica 30, no. 1 (2018): 75–88. http://dx.doi.org/10.1017/s0956536118000329.

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Abstract-Yolia is one of the principal indigenous terms present in Christian Nahua terminology in the first decades of European contact. It is employed for “soul” or “spirit” and often forms a doublet with ánima in Nahuatl texts of an ecclesiastical, devotional, or secular nature. The term -yolia/teyolia has also lived a rich and fascinating life in scholarly literature. Its etymology (“the means for one's living”) is strikingly similar to that of the Spanish word ánima, or “soul.” Taking into account the possibility that attestations of the seemingly pre-Hispanic -yolia can be identified in s

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Greiner, Bernhard. "“This Nothing of a Voice”: Kafka’s Josefine Narrative as a Modern Reflection on Revelation and Language." Naharaim 15, no. 1 (2021): 73–88. http://dx.doi.org/10.1515/naha-2020-0004.

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Abstract In reference to the paradoxical classification of art in Kafka’s Josefine story, religious aspects of the artist’s performances and their effect on the audience are scrutinized. The leading question is to what extent it evokes an allusion to the primal scene of divine revelation, following Stéphane Mosès’ commentary in his readings of the Bible. Josefine’s singing with a “nothing of a voice”, reduced to “the slightest of nullities”, the zero-point of signification, nevertheless affects an experience of presence and community that touches the listeners’ entire being. From the perspecti

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Wood, Joshua. "Gaming Xiuhpohualli: A (Chicano) Theory of Game Design." Design Issues 39, no. 1 (2023): 42–54. http://dx.doi.org/10.1162/desi_a_00705.

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Abstract Game design has been a field largely dominated by white, male voices, to the exclusion of others. The lack of diversity among game developers results in a lack of diversity in the games themselves. This article presents one way forward, merging indigenous thought from the Nahua of Mexico and the Chicano movement with game design principles. Further, it presents a series of exercises to challenge the way designers think about games.

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Gao, Lingfeng, Shan Xu, Xiangyun Hu, Shuang Liu, Qi Zhou, and Bingnan Yang. "Sedimentary Setting and Ore-Forming Model in the Songtao Manganese Deposit, Southwestern China: Evidence from Audio-Frequency Magnetotelluric and Gravity Data." Minerals 11, no. 11 (2021): 1273. http://dx.doi.org/10.3390/min11111273.

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The break-up of the supercontinent Rodinia in the late Neoproterozoic led to the formation of the Nanhua rift basin within the South China Block. The Datangpo-type manganese deposit, which developed in the Nanhua rift basin, is one of the most important types of manganese deposits in South China. Although it is widely accepted that deep sedimentary structures significantly affect the manganese ore system, the relationship between the manganese deposits in South China and the Nanhua rifting process is still unclear. The origin of the manganese ore layer remains controversial. In this paper, we

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Cooley, Mackenzie. "Teaching Tepahtia." Journal of Medieval Worlds 1, no. 3 (2019): 85–104. http://dx.doi.org/10.1525/jmw.2019.130005.

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This pedagogical article discusses sources and methods for teaching the history of imperial science and medicine in the Nahua world from 1400 to 1600, a period that ranges from the spectacular growth of the Aztec Empire through the conquest to the creation of New Spain. By providing students tools to explore non-European ontologies and world-building, this article presents several exercises in which students act as archival researchers and themselves puzzle out the complexities of information transfer in the archive of sixteenth-century Latin America. Combining European paleography workshops,

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Conway, Richard. "Violence and vigilance in Nahua communities of seventeenth-century central Mexico." Colonial Latin American Review 26, no. 4 (2017): 439–62. http://dx.doi.org/10.1080/10609164.2017.1402231.

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Huddlestun, John R. "Nahum, Nineveh, and the Nile: The Description of Thebes in Nahum 3:8–9." Journal of Near Eastern Studies 62, no. 2 (2003): 97–110. http://dx.doi.org/10.1086/376364.

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ZACHS, FRUMA, and YEHUDIT DROR. "Al-Bustānī's Approach to the Arabic Language: From Theory to Practice." Journal of the Royal Asiatic Society 29, no. 3 (2019): 393–413. http://dx.doi.org/10.1017/s1356186319000130.

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AbstractBuṭrus al-Bustānī (1819–1883) was one of the leading figures of the Nahḍa period. In most studies on the Nahḍa, his activities, work and projects are seen as having made an important contribution to the revival of the Arabic language by transforming it to meet the needs of modern times. Although his lexical contribution has been researched there is no comprehensive research on his grammatical contribution to the Arabic language. This article shows that al-Bustānī's Encyclopedia reflects a conservative approach toward grammar in that he confined himself to abridging the grammatical rule

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Head, Gretchen. "Print Culture and Sufi Modernity: Al-Tuhāmī al-Wazzānī’s Embodied Reading of Morocco’s Nahḍa". Philological Encounters 6, № 1-2 (2021): 179–213. http://dx.doi.org/10.1163/24519197-bja10012.

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Abstract Rethinking Arabic literary modernity, this article addresses what the act of reading means as Morocco moves from manuscript to print. In 1941, a leading figure of Morocco’s nahḍa, al-Tuhāmī al-Wazzānī, began to serialize his autobiography al-Zāwiya in one of the country’s earliest newspapers. Heralded as Morocco’s first novel, the moment marks the inauguration of a new reading public. Yet the text does not rely upon the reconfigured relationship with the reader accompanying the rise of print cultures in much of the Middle East and North Africa. Al-Zāwiya is a Sufi autobiography,

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Olko, Justyna, and Agnieszka Brylak. "Defending Local Autonomy and Facing Cultural Trauma: A Nahua Order against Idolatry, Tlaxcala, 1543." Hispanic American Historical Review 98, no. 4 (2018): 573–604. http://dx.doi.org/10.1215/00182168-7160325.

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Abstract On February 12, 1543, in the city of Tlaxcala an indigenous governor, don Valeriano Castañeda, issued an order putting local alguaciles in charge of overseeing possible idolatrous or sinful acts in several localities. This document, housed in the Archivo Histórico del Estado de Tlaxcala, is probably the earliest dated Nahuatl document known to date. This essay, apart from transcribing and translating this brief, important testimony that deals with the extirpation of old beliefs, sets the text in the wider social, political, and religious context of the period immediately after a serie

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Chance, John K. "The Noble House in Colonial Puebla, Mexico: Descent, Inheritance, and the Nahua Tradition." American Anthropologist 102, no. 3 (2000): 485–502. http://dx.doi.org/10.1525/aa.2000.102.3.485.

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Cuellar, Manuel R. ":Pilgrimage to Broken Mountain: Nahua Sacred Journeys in Mexico’s Huasteca Veracruzana." Journal of Anthropological Research 80, no. 1 (2024): 83–85. http://dx.doi.org/10.1086/728354.

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