Academic literature on the topic 'Aztec literature'
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Journal articles on the topic "Aztec literature"
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Nichols, Deborah L., and Susan Toby Evans. "AZTEC STUDIES." Ancient Mesoamerica 20, no. 2 (2009): 265–70. http://dx.doi.org/10.1017/s0956536109990101.
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AbstractAztec culture provides a gateway to Mesoamerican studies because it represents the connecting point between the pre-Hispanic past and the globalized present. Current research on the Aztecs comes from several disciplines: anthropology, history, art history, religion, and literature. The nearly fifty articles on the Aztecs published by Ancient Mesoamerica since its inception in 1990 encompass the various branches of Aztec scholarship. In this article we discuss major themes in recent scholarship on the Aztecs: environment and subsistence, settlement and demography, economy, politics, and social relations, ideology and masterworks, and interregional relations.
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Eisenlauer, J. S. Noble, and Elizabeth Baquedano. "Aztec Sculpture." African Arts 18, no. 4 (August 1985): 95. http://dx.doi.org/10.2307/3336274.
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Muñoz-Hunt, Toni. "Aztlán: From Mythos to Logos in the American Southwest." Borders in Globalization Review 1, no. 1 (November 21, 2019): 54–65. http://dx.doi.org/10.18357/bigr11201919041.
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This article advances the idea of “Aztlán” as a hybrid border identity that developed over time from ancient myth into a complex mode of social and political ontology. The cultural symbol of Aztec mythology was once the homeland of the Aztec people and eventually served a role in Aztec philosophy, functioning as truth for peoples throughout time, as seen in both Latin American and American philosophy and literature. It also helped the mixed-race Chicano/a population resist complete Americanization into the contemporary period, through the reclamation of original myth into a geopolitical homeland. The theory of “double hybridization,” similar to “double colonization,” must be further assessed and taken into consideration as the natural progression and understanding of Aztlán and border identity.
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Stadnik, Marie. "General Overview of the Earliest Aztec Codices." Ethnic History of European Nations, no. 69 (2023): 50–58. http://dx.doi.org/10.17721/2518-1270.2023.69.05.
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The importance of Mesoamerican codices as sources for studying the history and culture of the civilizations of this region is difficult to overestimate. More than 300 manuscripts, the origin of which is associated with the Mexica (Aztec) culture have survived to this day. Among other peoples of Mesoamerica, the conquerors from the Old World were the most interested exactly in the Aztecs. The Europeans studied indigenous language, culture and customs in order to know and understand their enemy. Traditional local books (codices) served as both a source of information and a means of influence. They were carefully studied, copied, translated and shipped to the Old World. The attitude of the colonial authorities towards such manuscripts was ambiguous. On the one hand, many codices were destroyed by the Catholic Inquisition as part of a campaign to eliminate traditional beliefs. On the other hand, the authorities actively sponsored the creation of new books, ordered them from local masters and reproduced them. Almost all surviving documents of this type were written after the conquest of the region, so only a few of the earliest manuscripts still embody the original artistic tradition. By studying them, we can trace how local customs are changing and gradually displacing under the influence of European culture. The article, based on the English- and Spanish-language scientific literature, as well as visual sources, contains basic information about the five earliest Aztec codices. Their alternative names and modern place of storage are specified, physical characteristics are given, the history of manuscripts, their content and artistic features are indicated. The work also highlights different views of modern researchers on the problem of dating those codices, the exact time of creation of which has not yet been finally established. Not a single Aztec manuscript that is unanimously recognized by scholars as pre-colonial has survived. The most ancient of them, according to the vast majority of researchers, were created either immediately before the Conquest, or in the first years after its start. On the basis of analyzed sources and literature, it was established that four of the five codices considered in this work to a greater or lesser degree contain obvious traces of European culture’s influence. The article also notes the importance of studying the Mesoamerican codices as sources on the history and culture of the region, with particular emphasis on the relevance of this problem in the Ukrainian-speaking scientific space.
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Bleichmar, Daniela. "Painting the Aztec Past in Early Colonial Mexico: Translation and Knowledge Production in the Codex Mendoza." Renaissance Quarterly 72, no. 4 (2019): 1362–415. http://dx.doi.org/10.1017/rqx.2019.377.
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The “Codex Mendoza” is one of the earliest, most detailed, and most important postconquest accounts of pre-Hispanic Aztec life. Nahuas and Spaniards manufactured the codex through a complex process that involved translations across media, languages, and cultural framings. Translations made Aztec culture legible and acceptable to nonnative viewers and readers by recasting indigenous practices, knowledge, ontology, and epistemology. Following a stratigraphic approach that examines the process through which natives and Spaniards created a transcultural manuscript, the article examines the multiple interpretations and negotiations involved in producing images, books, and information about the indigenous world in early colonial Mexico.
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Anderson, Richard L. "Cross-Cultural Aesthetic Contrasts and Implications for Aesthetic Evolution and Change." Empirical Studies of the Arts 11, no. 1 (January 1993): 51–60. http://dx.doi.org/10.2190/tkv4-73d6-x9td-6cp2.
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In contrast to small-scale societies, philosophies of art in complex societies tend to be relatively explicit, produced by specialists, and densely textured—a pattern exemplified by the differences between the aesthetic systems of Aboriginal Australian versus pre-Columbian Aztec societies. These differences may parallel the gradual changes in aesthetics that occurred as some small, pre-neolithic cultures evolved into complex states. Also, when traditional societies undergo the shock of culture contact, their previously profound aesthetic systems, whether explicit or implicit, tend to be replaced by concerns about craftsmanship, intensiveness of work, and market value—as exemplified by pre- and post-contact Aztec culture. Also discussed are possible future developments in each of these dynamic processes, respectively designated “bary-evolution” and “ocy-evolution.”
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Bauml, Michelle, and Sherry L. Field. "The Aztec, Frida Kahlo, and Cinco de Mayo: Mexico in Children's Literature." Social Studies 103, no. 2 (March 2012): 90–95. http://dx.doi.org/10.1080/00377996.2011.584923.
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Rivera, Nora K. "Chicanx Murals: Decolonizing Place and (Re)Writing the Terms of Composition." College Composition & Communication 72, no. 1 (September 1, 2020): 118–49. http://dx.doi.org/10.58680/ccc202030893.
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Drawing from an interpretive decolonial framework that understands multimodal writing as the act of creating co-composed knowledge, this article analyzes Chicanx murals as multimodal compositions that exemplify the continuation of the Aztec tlacuilolitztli practice of writing with images. This work also invites rhetoric and composition scholars to reexamine Western understandings of history, particularly the history of writing.
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Stair, Jessica. "Deciphering Aztec Hieroglyphs: A Guide to Nahuatl Writing by Gordon Whittaker." Early American Literature 58, no. 1 (2023): 267–71. http://dx.doi.org/10.1353/eal.2023.0021.
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Siarkiewicz, Elżbieta. "La "Piedra del Sol" y la relectura de los mitos cosmogónicos." Estudios Latinoamericanos 19 (December 31, 1999): 87–100. http://dx.doi.org/10.36447/estudios1999.v19.art5.
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Elżbieta Siarkiewicz
Abstract/ short description:
The article describes the famous monument called "Piedra del Sol" (Aztec Calendar). It was found in 1790 during construction works in the main square of Mexico, D.F. Since then the monument has captured the attention of many scholars. Siarkiewicz revisits the symbolic meanings of the monument. She relates the symbols to famous the "Leyenda de los soles" mentioned in the colonial literature and archaeo-astronomical reconstructions of ancient Mexican calendar systems.
Short description written by Michal Gilewski
Dissertations / Theses on the topic "Aztec literature"
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Garcia, Alesia 1962. "Aztec Nation: History, inscription, and indigenista feminism in Chicana literature and political discourse." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282854.
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In the United States in the mid-1960's, Chicano cultural nationalists mobilized a generation by recuperating the history and mythology of the pre-conquest Aztecs as strategies of political resistance. Claiming themselves la Raza de Bronce the Bronze race) in their art, literature, and political discourse, Chicano activists and intellectuals distinguished themselves racially from white America and worked toward reunifying an indigenous culture that had been fragmented by colonization and diaspora. This discursive practice of reinscribing Mexican Indian ancestry is a political act that I refer to as narrating the Aztec Nation. Indigenous movement activists across the Americas have often reclaimed their pre-colonial histories. "Aztec Nation" examines the impact of Chicano cultural nationalist revisions of Mexican indigenismo (politics and aesthetics of the post-1910 indigenous movement) upon race, class, gender, and sexuality in contemporary Chicano and Chicana literature and political discourse. In my analysis of Chicano and Chicana political manifestos, graphic art, poetry, essays, and novels, I trace various Chicano cultural nationalist expressions of indigenista ideology throughout el movimiento (the Chicano movement). In particular, I develop critical approaches for rereading Chicana literature and activist journalism published in Chicano/a movement newspapers and journals between 1969 and 1979 that emphasize Chicana faminist reinventions of indigenismo as a transnational alternative to ideological limitations within the Chicano cultural nationalist and second wave white American feminist movements. I offer a new critical term: "Chicana indigenista feminism," which recognizes a distinct Chicana feminist discourse that is characterized by an ongoing negotiation of mestiza (mixed blood) identity. My investigation begins with analyses of Chicano cultural nationalist literature and political documents from 1964 and ends with a reevaluation of chicana indigenista feminist theories posited as recently as 1994.
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Gratton, Carly Marie. "Thematic unit on Aztec, Incan and Mayan culture." Kansas State University, 2014. http://hdl.handle.net/2097/17331.
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Master of ArtsDepartment of Modern Languages
Douglas Benson
The principal objective of this paper is to provide a thematic teaching unit that explores the Aztec, Incan and Mayan cultures of Latin America, designed for a level II Spanish course. It contains theoretical underpinnings for teaching language, culture and literature while incorporating concepts related to the development of communicative competence; processing instruction; the use of scaffolding in the zone of proximal development; target language instruction; and the inclusion of authentic materials and language in the classroom. The classroom management strategies explained and used throughout the unit include pre, during and post-reading activities; small group activities that help to develop communicative competence through negotiation of meaning and interactional feedback; focused tasks and collaborative output tasks; the use of structured input, structured output and information exchange; the PACE approach to grammar teaching; and the incorporation of authentic aural and written texts. Lesson plans for an eighteen day unit consisting of 40 minute classes are outlined; the lesson objective, necessary materials, time needed for each activity, and expected results of each lesson are included. Each lesson activity is made clear through a description of the activity and instructions for the teacher. The daily lesson plans contain authentic and teacher-created materials that can be found in the appendices section. At the end of the thematic unit, students complete cumulative activities that relate indigenous cultures to present-day life in Latin America through investigating the influence of Aztec words on the Spanish and English languages, analyzing a poem about Peru, and reading an article about discrimination against Mayan descendants in Central America, Mexico and the U.S.
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Sánchez, Sierra. "Woman Hollering/la Gritona: The Reinterpretation of Myth in Sandra Cisneros’ The House On Mango Street and Woman Hollering Creek." Wittenberg University Honors Theses / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=wuhonors1617712283824549.
Full textBooks on the topic "Aztec literature"
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Platt, Richard. Aztecs: The fall of the Aztec capital. Toronto, ON: Stoddart, 1999.
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Platt, Richard. Aztecs: The fall of the Aztec capital. New York: DK Publishing Book, 1999.
Find full textBook chapters on the topic "Aztec literature"
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Laird, Andrew. "From the Epistolae et Evangelia to the Huehuetlahtolli." In Aztec Latin, 149–86. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197586358.003.0006.
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Abstract The varied corpus of literature produced by Franciscans and Mexican scholars at the College of Santa Cruz in Tlatelolco ranged from Latin compositions to translations of Christian texts and original dialogues in Nahuatl. These different kinds of writing have seldom been considered in conjunction, and manuscript copies of Epistles and Gospels in Nahuatl from the 1500s have long been overlooked. Comparison of surviving manuscripts offer fresh insights on the way in which the translations were made and transmitted. Standard interpretations of some original works in Nahuatl, including the Colloquios y Doctrina christiana and the Huehuetlahtolli, can also be questioned, prompting consideration of the extent to which Latin humanism determined the nature of the first literature in Nahuatl. Chapter 5 consists of the following sections: I. Latin manuscripts by Mexican scholars: (i) Juan Badiano, Libellus de medicinalibus Indorum herbis, 1552; (ii) A trilingual vocabulary of Spanish, Latin, and Nahuatl, c. 1545; II. Status and achievements of the native translators; III. Biblical translation; IV. Religious literature in Nahuatl: translations and new compositions: (i) Colloquios y Doctrina christiana, 1564; (ii) translations of the Contemptus mundi and Spanish devotional literature; (iii) the Colloquios de la paz, c. 1540, and Espejo divino, 1607; (iv) The Huehuetlahtolli, c. 1601; and V. Conclusions: Latin humanism and Nahuatl literature.
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Laird, Andrew. "General Conclusions and Envoi." In Aztec Latin, 314–24. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197586358.003.0011.
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Abstract The early influence of Erasmus on education, the translation of Latin into Mesoamerican languages, and the involvement of indigenous scholars—leading to the development of an original literature in Nahuatl—account for the distinctive character of humanism in early colonial Mexico. Comparisons of Mexican legacies to those of classical antiquity, initiated by native authors and Spaniards alike, have long endured. Several areas of enquiry remain to be explored: the broader role of Latin in New Spain, and its interactions with Nahuatl in the sixteenth and seventeenth centuries; the interference of classical and Christian literature on chronicles and histories of Mexico; and the ways in which humanist learning determined European ethnography and responses to native languages in other regions of the Americas, and beyond. The iconography and lettering of the Nuremberg Map of Mexico Tenochtitlan are discussed as a closing illustration.
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Laird, Andrew. "Universal Histories for Posterity." In Aztec Latin, 295–313. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197586358.003.0010.
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Abstract Some native and mestizo chroniclers exploited European forms of knowledge to embellish and dignify their accounts of their territories in the Valley of Mexico. Analogies from Roman literature were employed by Diego Muñoz Camargo in his histories of Tlaxcala, and by Hernando de Alvarado Tezozomoc, who produced chronicles of Mexico-Tenochtitlan in Nahuatl and in Spanish. In the early 1600s, Chimalpahin cited classical sources as authorities to validate his annalistic history in Nahuatl, and Fernando de Alva Ixtlilxochitl used Greco-Roman and Renaissance texts as literary models in portraying his ancestor Nezhualcoyotl, the pre-Hispanic ruler of Texcoco. Chapter 9 consists of the following sections: I. Classical illustrations in the works of Diego Muñoz Camargo and Hernando de Alvarado Tezozomoc; II. Classical authorities in Chimalpahin’s Nahuatl annals; III. Classical models in Fernando de Alva Ixtlilxochitl’s portrayal of Nezahualcoyotl; and IV. Conclusions.
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Laird, Andrew. "Faith, Politics, and the Pursuit of Humanity." In Aztec Latin, 8–42. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197586358.003.0002.
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Abstract Humanism soon acquired importance in New Spain after the fall of the Aztec capital to the Spaniards and their allies in 1521. Intellectual developments in Europe account for the perspectives and practices of Fray Pedro de Gante and the very first missionaries from Flanders, and, from the 1530s onwards, important historical protagonists were inspired by Erasmian principles and by classical learning. Fray Juan de Zumárraga organized the translation of Greek patristic literature, as well as establishing colleges and a printing press in Mexico City; Vasco de Quiroga, prompted by his reading of Lucian and Thomas More’s Utopia, established residential communities for natives in the Valley of Mexico and in Michoacán; and Fray Julián Garcés deployed his knowledge of Roman antiquity in a treatise that elicited a papal bull protecting the Indians. Chapter 1 consists of the following sections: I. ‘Humanism in Europe and the Hispanic world’; II. ‘The earliest missionaries in New Spain’; III. ‘Fray Juan de Zumárraga and his associates’; IV. ‘Vasco de Quiroga’; V. ‘Fray Julián Garcés’; and VI. ‘Conclusions.’
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Laird, Andrew. "Persuasion for a Pagan Audience." In Aztec Latin, 43–78. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197586358.003.0003.
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Abstract Latin treatises on missionary rhetoric from sixteenth-century Mexico exhibit a striking variety of attitudes towards native groups. Although Fray Bartolomé de las Casas affirmed the importance of peaceful teaching of the Christian faith, two Franciscans, Fray Juan Focher and Fray Diego Valadés, endorsed the principle of waging just war. The visual illustrations, the emphasis on the art of memory, and the presentation of the Aztec calendar in Valadés’ Rhetorica Christiana show how the author’s knowledge of classical literature determined his ideas of Mexican culture. Classical models and rhetorical theory also feature prominently in a first-hand account by Fray Cristóbal Cabrera of Vasco de Quiroga’s work in Michoacán, which narrates an encounter with an unconverted nomadic tribe. Chapter 2 consists of the following sections: I. ‘Rhetoric in the Christian tradition and humanist education’; II. ‘Teaching religion by peaceful persuasion: Fray Bartolomé de las Casas’ De unico vocationis modo (c. 1539)’; III. ‘Conversion by force: Fray Juan Focher and Fray Diego Valadés’; IV. ‘Fray Diego Valadés’ Rhetorica Christiana, 1579’: (i) ‘Conception and structure’, (ii) ‘Valadés’ visual illustrations’, (iii) ‘Art of memory in the Rhetorica Christiana’, (iv) ‘Valadés’ Mexican calendar’; V. ‘Conversion through action: Fray Cristóbal Cabrera, De solicitanda infidelium conversione, 1582’; and VI. ‘Conclusions’.
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Bierhorst, John. "The Emergence." In The Mythology Of North America, 77–92. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195146226.003.0007.
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Abstract Southwest mythology has two great creation epics, The Dying God and The Emergence, to which may be added a deliverer cycle on the theme of the hero who returns to his mother or grandmother. Stories that do not fit into one of these three patterns tend to become secular literature, including trickster tales and stories for young children. Since all three of the principal epics have parallels in old Aztec and Maya myths, it has often been assumed that Southwest traditions derive from Mexican and Central American sources.
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Rinke, Stefan. "Totonacapan." In Conquistadors and Aztecs, 82—C4F3. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197552469.003.0005.
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Abstract This chapter looks into the arrival of the Spaniards in Totonac territory. It discusses the welcoming gifts the envoys of Moctezuma exchanged with Hernán Cortés. Most colonial chronicles recorded that Mexicans perceived the Spanish as gods, which gave the Spaniards a decisive psychological advantage, which contributed to the fall of Tenochtitlan. Ethnohistorical literature of the late twentieth century, however, disagrees about the myths surrounding the return of the gods. They argue that the stories could have been invented by Christian chroniclers out of a colonialist impulse or reinterpreted ex post facto into their own and indigenous narratives to legitimize the Conquest and Christianization. The chapter discusses the suggestion that Cortés took advantage of the practice among the people of Mexica to punish their subordinates and force Totonacs to hand over their children for sacrifice. It then narrates the resulting rebellion of the Totonacs.
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Mazzotti, José Antonio. "El Inca Garcilaso de la Vega." In Literatura y cultura en el Virreinato del Perú: apropiación y diferencia, 371–404. Pontificia Universidad Católica del Perú, 2023. http://dx.doi.org/10.18800/9786123172503.012.
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En 1534, un año después de la entrada de Francisco Pizarro y sus tropas en el Cuzco, aparecía en la costa norte del Tawantinsuyu una expedición encabezada por el legendario y temido Pedro de Alvarado, lugarteniente de Hernán Cortés y protagonista de la conquista del imperio azteca en 1521.
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Rowe, John Carlos. "After America." In literary culture and Us. Imperialism, 293–98. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195131505.003.0012.
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Abstract Wallace Stevens understands that “America” begins in the imagination and that its geopolitical reality has always been an effect of the words it speaks. Stevens’s substitution of Crispin, the bumbling poet, for such military and political colonizers as Columbus, Cortes, and Pizarro can be read in the two different ways relevant to my study of literature’s relation to U.S. Imperialism in the modern period. On the one hand, Crispin’s America is a “world elsewhere,” in which the borders between the United States, Mexico, the Caribbean, and South America, for example, are transgressed and their different cultural traditions meet. In such a poetic space where the “Maya sonneteers/Of the Caribbean ampitheatre” may sing along with Candide, “the Aztec almanacs,” “dark Brazilians in their cafes,” and Carolina farmers, the equation of “America” with the United States appears distinctly provincial and false.1