Journal articles: '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

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Fernández-Armesto, Felipe. "'Aztec' auguries and memories of the conquest of Mexico." Renaissance Studies 6, no. 3-4 (September 1992): 287–305. http://dx.doi.org/10.1111/j.1477-4658.1992.tb00342.x.

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Fernandez-Armesto, Felipe. ""Aztec" Auguries and Memories of the Conquest of Mexico." Renaissance Studies 6, no. 3-4 (September 1992): 287–305. http://dx.doi.org/10.1111/1477-4658.00119.

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Cook, Karoline P. "Claiming Nobility in the Monarquía Hispánica: The Search for Status by Inca, Aztec, and Nasrid Descendants at the Habsburg Court." Renaissance and Reformation 43, no. 4 (April 15, 2021): 171–98. http://dx.doi.org/10.33137/rr.v43i4.36387.

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By the early seventeenth century, petitioners at the royal court in Madrid who claimed descent from the Inca rulers of Peru, the Aztec rulers of Mexico, and the Nasrid emirs of Granada found ways to acquire noble status and secure rights to their ancestral lands in the form of entailed estates. Their success in securing noble status and title to their mayorazgos (entailed estates) rested on strategies, used over the course of several generations, that included marriages with the peninsular nobility, ties of godparentage and patronage, and military service to the crown. This article will examine the networks formed in Madrid between roughly 1600 and 1630 when the descendants of the Inca and Aztec rulers interacted with peninsular noble families at court, obtaining noble status and entry into the military orders and establishing their mayorazgos. Their strategies for claiming nobility show striking parallels to those adopted by the Morisco nobility, and one aim of this article is to suggest how knowledge of such strategies circulated among families both at the royal court in Madrid and in the viceroyalties of New Spain and Peru.

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Brumfiel, Elizabeth M. "AZTEC Religion and Warfare: Past and Present Perspectives." Latin American Research Review 25, no. 2 (1990): 248–59. http://dx.doi.org/10.1017/s0023879100023487.

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Stair, Jessica. "Descendants of Aztec Pictography: The Cultural Encyclopedias of Sixteenth-Century Mexico." Hispanic Research Journal 23, no. 4 (July 4, 2022): 368–69. http://dx.doi.org/10.1080/14682737.2023.2217020.

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Mundy, Barbara E. "The 2022 Josephine Waters Bennett Lecture: Mexica Space and Habsburg Time." Renaissance Quarterly 76, no. 2 (2023): 365–407. http://dx.doi.org/10.1017/rqx.2023.202.

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The Aztec (Mexica) city of Tenochtitlan was transformed after the Spanish invasion of 1519–21 into a staging ground for Habsburg colonial experiments. Indigenous response is glimpsed in this essay through the lens of annals, written in Nahuatl, that document urban festivals celebrating Spanish Habsburg monarchs. I argue that the redeployment of particular spaces—long charged with meaning by Indigenous residents—was crucial to the public legitimacy of the Habsburg festival. These festivals promoted new means of temporal orientation, thus disrupting Indigenous orientations in time, at the same moment that Indigenous calendars were coming under scrutiny for their heretical potentials.

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Petersen, Michael S., Robert A. Gutermuth, Erick Nagel, Grant W. Wilson, and James Lane. "Early science with the Large Millimetre Telescope: new mm-wave detections of circumstellar discs in IC 348 from LMT/AzTEC." Monthly Notices of the Royal Astronomical Society 488, no. 1 (July 3, 2019): 1462–80. http://dx.doi.org/10.1093/mnras/stz1739.

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Abstract We present the most complete sample of mm measurements of protoplanetary discs in the star-forming region IC 348 to date. New observations from the Large Millimetre Telescope and the 1.1 mm camera AzTEC are combined with literature results in order to characterize the disc population as relating to both stellar properties within the IC 348 region and across other star-forming regions. In addition to detecting 28 of 116 observed known infrared-excess sources, we detected emission from two previously unknown candidate transition discs in the region. When combined with literature results, we find evidence for a steeper-than-expected slope, on average, in disc spectral energy distributions at millimetre wavelengths in the IC 348 region. We show that the presence or absence of high-mass discs is a sensitive indicator of regional evolution, both among star-forming regions and within IC 348. In contrast, low-mass discs exhibit almost no apparent evolution within the first ∼5 Myr when compared among regions.

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Nielsen, Jesper, Christophe Helmke, and Maja Balle. "Skrevet på papir og skind. Mesoamerikanske manuskripter fra præcolumbiansk tid til kolonitiden." Fund og Forskning i Det Kongelige Biblioteks Samlinger 55 (March 3, 2016): 9. http://dx.doi.org/10.7146/fof.v55i0.118910.

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Jesper Nielsen, Christophe Helmke & Maja Balle: Written on Paper and Hides: Mesoamerican Manuscripts from Pre-Columbian to Colonial Times A series of important Pre-Columbian civilizations thrived in the culture area known as Mesoamerica. Among these were the Olmec, Maya, Mixtec and Aztec, literate cultures of different language families. Mesoamerica is one of the very few hearths of literacy in the ancient world, since it is here that writing was invented in the New World, independently of the development of writing in the Old World, as seen in Egypt and Mesopotamia, the Indus Valley and China. Whereas the earliest ancestral writing system of Mesoamerica remains elusive it eventually gave rise to as many as ten different writing systems, of which only that of the Maya and the Aztec have succumbed to phonetic decipherment. This contribution provides a thorough overview of Mesoamerican literature, as represented in the manuscripts that subsist to the present day. As such we do not review the written records inscribed on stone monuments or portable objects and items of regalia, nor the texts painted on murals. Instead, focus is placed on the manuscripts that represent Pre-Columbian literary traditions, both in terms of format, as well as the coupling of images and texts, written in one or another Native American writing system. All of these manuscripts were produced by Native American scribes in the decades preceding and following the Spanish Conquest, although some manuscripts exhibit some degree of European influence and the beginnings of a hybrid Indo-Christian style. We present a background on books and scribes, as well as Mesoamerican writing systems as these are understood today. From there we review the three salient areas of manuscript production in Mesoamerica, namely, the Aztec tradition of central Mexico, the intervening tradition spanning from Puebla to Oaxaca, describing in detail the Mixtec mapa from the town of Xochitepec which is part of the Danish National Museum’s collection, and finally, the Maya tradition in the east. To close we take a look at the continued production and utilisation of Mesoamerican manuscripts, not only for the illicit art market, but also among traditional communities, where manuscripts are still integrated into ritual life and where traces of the Pre-Columbian scribal arts subsist to this day.

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Taylor, Diana. ""High Aztec" or Performing Anthro Pop: Jesusa Rodriguez and Liliana Felipe in "Cielo de abajo"." TDR (1988-) 37, no. 3 (1993): 142. http://dx.doi.org/10.2307/1146313.

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DiCesare, Catherine R. "A New Sun Emerges: the Aztec New Fire Ceremony in word and image." Word & Image 38, no. 3 (July 3, 2022): 190–206. http://dx.doi.org/10.1080/02666286.2021.1958289.

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Zeitlin, Judith Francis. "Text and Context in the Interpretation of Aztec Culture and Society." Latin American Research Review 32, no. 3 (1997): 169–86. http://dx.doi.org/10.1017/s0023879100038103.

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Godbey, Emily. "The New World Seen as the Old: The 1524 Map of Tenochtitlán." Itinerario 19, no. 3 (November 1995): 53–81. http://dx.doi.org/10.1017/s016511530002132x.

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As the first European printed image of the Aztec capital, the first European map of the Gulf of Mexico, and the first map to use the names Florida and Yucatan, the 1524 map of Tenochtitlan from Cortes’ second and third letter earned a place in the history of cartography (Figure I). This map, published in Nuremberg to accompany the Latin edition, is commonly mentioned in histories of cartography, but scholarship about this map is relatively general, with the exception of a few historians’ efforts. The prevailing scholarship revolves around its possible authorship, while issues of the map's function and cultural meaning within visual culture are largely missing. In fact, J. Brian Harley notes that the latter type of analysis is rather scarce in most cartographic histories:What is missing in the history of cartographic literature are studies of the theoretical frameworks which might be appropriate for the reconstruction of such meaning in maps.

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Kofman, Andrey F. "Matriarch of Latin American Studies in Russia. Vera Kuteishchikova’s Birth Centenary." Literature of the Americas, no. 9 (2020): 283–307. http://dx.doi.org/10.22455/2541-7894-2020-9-283-307.

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The paper is dedicated to the famous Russian Latin Americanist Vera Nikolaevna Kuteishchikova (1919–2012), who became the second Russian woman after A. Kollontai to be awarded with the Mexican Order of the Aztec Eagle for her merits in the study of Mexican literature. However, V. Kuteishchikova’s specialization was not limited to the Mexican literature; her academic interests included a wide range of issues. The paper demonstrates that she laid the foundations for the scientific study of Latin American literature in Russia and outlined the ways for further research in the field. Therefore, V. Kuteishchikova’s life and work are considered in an inseparable context with the development of Latin American literary studies in Russia. The list of the Russian editions and translations of Latin American writers and the number of critical works published before the 1960s clearly confirm the fact that until then Latin American literary studies did not exist as an independent branch of philological science in Russia, since Russian scholars had a very vague notion of the Latin American literature. The first research work in philology on the Latin American literature was the monograph by V.N. Kuteishchikova Latin American Novel in the XX century (1964). The paper pays special attention to this significant work. An analysis of this book proves that its author identified and revealed a number of essential topics and problems that would be center of Latin American studies in Russia. With an amazing sagacity V.N. Kuteishchikova mapped out a program for Latin American studies for half a century ahead. These ideas were developed in her work in 1970s, in particular, in New Latin American Novel (1976), co-written with her husband, L.S. Ospovat. The paper traces the participation of V.N. Kuteishchikova in the creation of the academic five-volume History of Latin American Literatures; analyzes her last book Moscow – Mexico – Moscow. A Lifelong Road (2000), gives a spiritual portrait of the Russian scholar.

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Spitta, Silvia. "Lima the Horrible: The Cultural Politics of Theft." PMLA/Publications of the Modern Language Association of America 122, no. 1 (January 2007): 294–300. http://dx.doi.org/10.1632/pmla.2007.122.1.294.

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In Europe, as michel foucault aptly pointed out, western identity was constituted by the privileging of time and history (understood as alive, fluid, and ontological) over space (viewed as inert and dead); Latin America has followed a diametrically opposed process. The urban and the city in particular have dominated Latin American thought since 1492. Shaped by metropolitan centers much more than cultures in early modern Europe, the great pre-Hispanic civilizations forced the conquistadors to understand the process of conquest and evangelization in terms of urbanization. It suffices to see the map of the great city of Tenochtitlán (today's Mexico City) that accompanies Hernán Cortés's second letter to Emperor Charles V, his “Carta de relación,” and to read about the awe that overcame the historian Bernal Díaz del Castillo when he first saw the sheer vastness, beauty, and order of the great Aztec center to understand the important role urban planning would play throughout the colonial period and well beyond.

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Restall, Matthew. "Heirs to the Hieroglyphs: Indigenous Writing in Colonial Mesoamerica." Americas 54, no. 2 (October 1997): 239–67. http://dx.doi.org/10.2307/1007743.

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Shortly after the Spanish conquests in Mesoamerica (or, as the colonizers termed it, New Spain), friars chiefly of the Franciscan and Dominican orders taught the art of alphabetic writing to the indigenous elite. As a result the colonial period saw the production of an extensive body of documentation—overwhelmingly notarial and largely legal in nature—by Mesoamerica's indigenous peoples, written in their own languages but using the Roman alphabet. The language best represented in the surviving material (and thus in the ethnohistorical literature) is Nahuatl, often misleadingly called Aztec but in fact widely spoken throughout central Mexico. Yucatec Maya places a distant second in terms of known records, probably followed in order of magnitude by Mixtec. While this article will focus primarily upon these three tongues, it should also be noted that scholars have investigated a small but significant body of Cakchiquel and Quiché materials from highland Guatemala, and that there are also known to exist unstudied sources in Chocho, Cuicatec, Mixe, Otomí, Tarascan, Totonac, and Zapotec; other Mesoamerican languages may also have been written alphabetically in the colonial period.

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Baquedano-Lopez, Patricia. "Narrating Community in Doctrina Classes." Narrative Inquiry 10, no. 2 (December 31, 2000): 429–52. http://dx.doi.org/10.1075/ni.10.2.07baq.

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While narrative focuses on particular protagonists and events, narrative also situates tellers and their audiences within a web of historical and cultural expectations, ideologies, and meanings, more broadly. As such, narrative creates shared understandings and community among those participating in narrative activity. Moreover, the narrative process extends beyond the boundaries of the here and now to embrace people and places in a cultural past. This article examines the religious narrative accounts of the apparition of Nuestra Señora de Guadalupe told in children’s religious education classes called doctrina at a Catholic parish in Los Angeles. The children that attend these classes are of Mexican descent and their lessons are taught in Spanish. The article analyzes the linguistic and interactional means through which narrative renditions of the story of Nuestra Señora de Guadalupe construct Mexican identity. The narrative renditions tell the story of the apparition of the Virgin Mary in Tepeyac, near Mexico City, in the year 1531, thirteen years after the fall of the Aztec empire to the Spanish conquest. These diasporic narrative accounts transcend time and space, as they continue to be told by Mexican Catholics at places beyond the geopolitical borders of Mexico. Moreover, these narrative tellings are instrumental for positioning teachers and students in a postcolonial moment that revisits the hierarchies of Mexico’s colonial regime vis-à-vis their current experiences as immigrants in Los Angeles.

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Tiesler, Vera, Arturo Romano-Pacheco, Jorge Gómez-Valdés, and Annick Daneels. "Posthumous Body Manipulation in the Classic Period Mixtequilla: Reevaluating the Human Remains of Ossuary I from El Zapotal, Veracruz." Latin American Antiquity 24, no. 1 (March 2013): 47–71. http://dx.doi.org/10.7183/1045-6635.24.1.47.

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Our interdisciplinary study provides new information and interpretations of Ossuary I, a large assemblage of human bones associated with the ceremonial center dedicated to a life-size clay figure of a splendidly attired human skeleton (often identified as Mictlantecuhtli in the archaeological literature) at the site of El Zapotal in south-central Veracruz-Recovered in 1971, this assemblage has been interpreted as a ritual deposit of women who died during childbirth, whose bodies were dedicated in later Aztec lore to the Tlazolteotl goddess. The present paper provides new insights into the depositional sequence, the type and number of individuals within the assemblage, the sex and age profile of the mostly female cohort, the distribution of artificial head shapes as an ethnic marker, and evidence of perimortem violence and postmortem processing in the form of flaying. Our evidence indicates that Ossuary I represents the slow accumulation of loose bones and limb segments of partially skinned individuals in a circular shaft. Postdating the functioning of the Death God adoratorio and showing fluctuations in the patterns of pre-depositional body treatment, the assemblage expresses the Late Classic period ritual practice of flaying both males and females in Veracruz. In later stages, the ossuary was used again for a female cult, consistent with the original interpretation of women who died during childbirth.

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Earle, Rebecca. "Sacred Consumption: Food and Ritual in Aztec Art and Culture. Elizabeth Morán. Austin: University of Texas Press, 2016. xii + 142 pp. $24.95." Renaissance Quarterly 71, no. 1 (2018): 304–5. http://dx.doi.org/10.1086/697812.

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Sonesson, Göran. "Translation as culture: The example of pictorial-verbal transposition in Sahagún’s primeros memoriales and codex florentino." Semiotica 2020, no. 232 (February 25, 2020): 5–39. http://dx.doi.org/10.1515/sem-2019-0044.

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AbstractMany items of culture which are conveyed from one culture to another may take verbal form, and then constitute what Jakobson called “translation proper.” If such diffusions involve a co-occurrent change of semiotic systems, they are of such a different nature, that we better reserve another term for it: transposition. Whether or not accompanied by transpositions, such as pictures, translational events may play an important part in the encounter between cultures, not only in the negative sense of deformations as postulated by the Tartu school. Particularly, when such transpositions make up a massive occurrence, as was the assimilation of the Greek-Muslim heritage in Middle Age Europe, or the more extended process by means of which Europe took on of the experience of the so-called New World several centuries later, such processes may actually enrich the homeculture. In this paper, we will study the latter process, zeroing in on a single, if protracted, event, the creation of the work ascribed to Bernardino de Sahagún, which really involved the collaboration of many scholars, many of them bearers of Aztec culture, exclusively or in combination with Western culture. This case interests us in particular, also because it involved the transposition of pictures, not, in the sense, of Western pictures being substitued for single pre-Hispanic picture, but rather as a kind of semiotic means contributing in different ways to the process of constitution.

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Vazzano, M. M., M. Fernández-López, A. Plunkett, I. de Gregorio-Monsalvo, A. Santamaría-Miranda, S. Takahashi, and C. Lopez. "Outflows, envelopes, and disks as evolutionary indicators in Lupus young stellar objects." Astronomy & Astrophysics 648 (April 2021): A41. http://dx.doi.org/10.1051/0004-6361/202039228.

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Context. The Lupus star-forming complex includes some of the closest low-mass star-forming regions, and together they house objects that span evolutionary stages from prestellar to premain sequence. Aims. By studying seven objects in the Lupus clouds from prestellar to protostellar stages, we aim to test if a coherence exists between commonly used evolutionary tracers. Methods. We present Atacama Large Millimeter Array (ALMA) observations of the 1.3 mm continuum and molecular line emission that probe the dense gas and dust of cores (continuum, C18O, N2D+) and their associated molecular outflows (12CO). Our selection of sources in a common environment, with an identical observing strategy, allows for a consistent comparison across different evolutionary stages. We complement our study with continuum and line emission from the ALMA archive in different bands. Results. The quality of the ALMA molecular data allows us to reveal the nature of the molecular outflows in the sample by studying their morphology and kinematics, through interferometric mosaics covering their full extent. The interferometric images in IRAS 15398-3359 appear to show that it drives a precessing episodic jet-driven outflow with at least four ejections separated by periods of time between 50 and 80 yr, while data in IRAS 16059-3857 show similarities with a wide-angle wind model also showing signs of being episodic. The outflow of J160115-41523 could be better explained with the wide-angle wind model as well, but new observations are needed to further explore its nature. We find that the most common evolutionary tracers in the literature are useful for broad evolutionary classifications, but they are not consistent with each other to provide enough granularity to disentangle a different evolutionary stage of sources that belong to the same Class (0, I, II, or III). The evolutionary classification revealed by our analysis coincides with those determined by previous studies for all of our sources except J160115-41523. Outflow properties used as protostellar age tracers, such as mass, momentum, energy, and opening angle, may suffer from differences in the nature of each outflow and, therefore, detailed observations are needed to refine evolutionary classifications. We found both AzTEC-lup1-2 and AzTEC-lup3-5 to be in the prestellar stage, with the possibility that the latter is a more evolved source. IRAS 15398-3359, IRAS 16059-3857, and J160115-41523, which have clearly detected outflows, are Class 0 sources, although, we are not able to determine which is younger and which is older. Finally Sz 102 and Merin 28 are the most evolved sources in our sample and show signs of having associated outflows, which are not as well traced by CO as for the younger sources.

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Kellogg, Susan. "The Death of Aztec Tenochtitlan, the Life of Mexico City. Barbara E. Mundy. Austin: University of Texas Press, 2015. x + 246 pp. $75." Renaissance Quarterly 70, no. 1 (2017): 306–7. http://dx.doi.org/10.1086/691881.

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Fitzgerald, Joshua Jacob. "As the Digital <i>Teocalli</i> Burns: Mesoamerica as Gamified Space and the Displacement of Sacred Pixels." Review of International American Studies 16, no. 1 (August 28, 2023): 259–306. http://dx.doi.org/10.31261/rias.13932.

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Intricately concocted temples—seemingly historically accurate down to the pixel—flash across the gamer’s screen, as the player-conquistador re-creates the downfall of the so-called “Aztec Empire,” circa 1521, a keyboard at hand instead of a cutlass. Playing the Spanish Conquest has never been easier or more exciting for the victor. Today’s recreational sundering of Indigenous-American sacred spaces and cultural monuments repeats disturbing patterns in colonialism and cultural imperialism from the Early Modern past (Carpenter 2021; Ford 2016; Mukherjee 2017). What are the lessons gamers learn by reducing digitized Mesoamerican temples, such as the grand teocalli of Tenochtitlan, to rubble? This article explores sacred landscapes, archaeology, and art relating to acts of conquest and sixteenth-century Spanish invasion of Mesoamerica. This study of Mesoamerican sacred environments supports my interpretation that careless approaches to early-modern contexts and virtual geographies created by game designers reduce the presence of Mesoamerican place-identity. I highlight empire-building games based on historical events and situate gaming experiences, old and new, as interventions in sacred architecture. The study draws in ethnospatial considerations of settings and ornamentation to furthering the recent Game Studies critiques on cartographies, narratologies, and play mechanics, here focusing on the geo-spiritual components of playing out aspects of Mesoamerica’s encounters with Spanish military and cultural conflict (Lammes et al. 2018). I reveal the importance of place attachment, ethnohistory, and archaeology in making more meaningful experiences and argue that current art history-adjacent gaming agendas create fun and profit at the expense of iconic structures of Mexico’s heritage, such as the Postclassic single- and double-topped teocalli (temple-pyramids). The final thoughts call for increased interventions from scholars upon developer-player negative feedback loops that repurpose inaccurate mythos from historiography of the “Spiritual Conquest” paradigm.

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Mignolo, Walter D. "Racism As We Sense It Today." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1737–42. http://dx.doi.org/10.1632/pmla.2008.123.5.1737.

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The research that I reported in the darker side of the renaissance: Literacy, Territoriality and Colonization (1995) was driven by my desire and need to understand the opening up of the Atlantic in the sixteenth century, its historical, theoretical, and political consequences. How was it that coexisting socioeconomic organizations like the Ottoman and Mughal sultanates as well as the incanate in the Andes and the tlahtoanate in the Valley of Mexico were either inferior or almost absent in the global historical picture of the time? I became aware, for example, that people in the Valley of Mexico living in the Aztec tlahtoanate, whether in conformity or dissenting, were compared—by the Spaniards—with the Jews. The comparison was twofold: on the one hand, the Indians and the Jews were dirty and untrustworthy people; on the other hand, the Indians in the New World may have been part of the Jewish diaspora. So, the comparison got in trouble, because Indians and Jews may have been the same people. The Jesuit priest José de Acosta, in his Historia natural y moral de las Indias (1589), asked whether the Indians descended from the Jews, addressing a question that was on everybody's mind. He dismissed the possibility of the connection, because the Jews had had a sophisticated writing system for a long time while the Indians were illiterate (in the Western sense of the word). Jews liked money, Acosta pointed out, while Indians were not even aware of it; and while Jews took circumcision seriously, Indians had no idea of it. Last but not least, if Indians were indeed of Jewish origin, they would not have forgotten the Messiah and their religion.

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Carman, Glen. "Collision of Worlds: A Deep History of the Fall of Aztec Mexico and the Forging of New Spain. David M. Carballo. Oxford: Oxford University Press, 2020. xiv + 352 pp. $34.95." Renaissance Quarterly 75, no. 2 (2022): 686–88. http://dx.doi.org/10.1017/rqx.2022.172.

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Álvarez-Márquez, J., D. Burgarella, V. Buat, O. Ilbert, and P. G. Pérez-González. "Rest-frame far-ultraviolet to far-infrared view of Lyman break galaxies at z = 3: Templates and dust attenuation." Astronomy & Astrophysics 630 (October 2019): A153. http://dx.doi.org/10.1051/0004-6361/201935719.

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Aims. This work explores, from a statistical point of view, the rest-frame far-ultraviolet (FUV) to far-infrared (FIR) emission of a population of Lyman-break galaxies (LBGs) at z ∼ 3 that cannot be individually detected from current FIR observations. Methods. We performed a stacking analysis over a sample of ∼17 000 LBGs at redshift 2.5 < z < 3.5 in the COSMOS field. The sample is binned as a function of UV luminosity (LFUV), UV continuum slope (βUV), and stellar mass (M*), and then stacked at optical (BVriz bands), near-infrared (YJHKs bands), IRAC (3.6, 4.5, 5.6, and 8.0 μm), MIPS (24 μm), PACS (100 and 160 μm), SPIRE (250, 350, and 500 μm), and AzTEC (1.1 mm) observations. We obtained 30 rest-frame FUV-to-FIR spectral energy distributions (SEDs) of LBGs at z ∼ 3, and analyzed these with the CIGALE SED-fitting analysis code. We were able to derive fully consistent physical parameters, that is, M*, βUV, LFUV, LIR, AFUV, star formation rate, and the slope of the dust attenuation law; we built a semiempirical library of 30 rest-frame FUV-to-FIR stacked LBG SEDs as functions of LFUV, βUV, and M*. Results. We used the so-called IR-excess (IRX ≡ LIR/LFUV) to investigate the dust attenuation as a function of βUV and M*. Our LBGs, averaged as a function of βUV, follow the well-known IRX–βUV calibration of local starburst galaxies. Stacks as a function of M* follow the IRX–M* relationship presented in the literature at high M* (log(M* [M⊙]) > 10). However, a large dispersion is shown in the IRX–βUV and IRX–M* planes, in which the βUV and M* are combined to average the sample. Additionally, the SED-fitting analysis results provide a diversity of dust attenuation curve along the LBG sample, and their slopes are well correlated with M*. Steeper dust attenuation curves than Calzetti’s are favored in low stellar mass LBGs (log(M* [M⊙]) < 10.25), while grayer dust attenuation curves are favored in high stellar mass LBGs (log(M* [M⊙]) > 10.25). We also demonstrate that the slope of the dust attenuation curves is one of the main drivers that shapes the IRX–βUV plane.

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Leisky, Michelle. "Proces aztekizace synkretického rituálu Danza Conchera ve středním Mexiku." Český lid 110, no. 3 (September 25, 2023): 371–98. http://dx.doi.org/10.21104/cl.2023.3.05.

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V současné době existují dvě hlavní větve rituálu Danza Azteca – synkretický rituál Danza Azteca Conchera (často pouze Danza Conchera) a její novější verze zvaná Danza Azteca-Mexica, rituál „očištěný od katolických prvků“, který se vyvinul z Danza Conchera. Tento článek se věnuje synkretickému rituálu Danza Conchera ve středním Mexiku a procesu tzv. aztekizace, během nějž se zaváděly nové aztécké prvky do rituálu a jehož cílem bylo, aby se Danza Conchera přiblížila své domnělé původní verzi provozované v době aztécké říše. Jelikož aztekizovaný rituál Danza Conchera sloužil jako základní stavební kámen pozdějším skupinám Danza Azteca-Mexica, tento článek zkoumá klíčové prvky a osoby spojované s procesem aztekizace dle vyprávění současných Concheros a Mexicas. Opírá o výsledky terénního výzkumu autorky z let 2009-2017, zúčastněné pozorování, stejně jako o osobní a telefonická etnografická interview z let 2010-2021 a odbornou literaturu.

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Gundur, R. V. "Negotiating Violence and Protection in Prison and on the Outside: The Organizational Evolution of the Transnational Prison Gang Barrio Azteca." International Criminal Justice Review 30, no. 1 (March 27, 2019): 30–60. http://dx.doi.org/10.1177/1057567719836466.

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Barrio Azteca is a criminal organization that has significantly evolved since its inception as a prison solidarity group—first into a true prison gang and then into an organized criminal enterprise operating in the free world. Today, Barrio Azteca has declined in power and effectiveness in carceral settings but continues to play an important role in the wholesale and retail drug trade in the Paso del Norte area. Its organizational life cycle appears to parallel that of a licit enterprise, except that it primarily competes in the criminal protection marketplace. Thus, to survive and compete in the market for criminal protection, Barrio Azteca adapted to shifts in control dynamics, demonstrating uncommon resilience, first specializing in protection in response to changes in carceral violence and, later, expanding into the drug-trafficking market in response to violence in the criminal underworld both inside and outside prison. This article traces that history of adaptation and persistence, situating it within a synthesis of currently accepted theoretical models of criminal organizational evolution, and in so doing, provides the first organizational history of a prison gang—Barrio Azteca—published in the academic literature.

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Cruz Rodríguez, Gisela, and Ma del Rosario Cortés Nájera. "La literatura náhuatl en la época prehispánica." Con-Ciencia Boletín Científico de la Escuela Preparatoria No. 3 11, no. 21 (January 5, 2024): 31–34. http://dx.doi.org/10.29057/prepa3.v11i21.11860.

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La pretensión de este resumen, es exponer las características más relevantes de la literatura náhuatl de la época prehispánica o precolombina, que comprende el conjunto de expresiones literarias que se desarrollaron con los pueblos autóctonos del área de Mesoamérica en el continente americano antes de la llegada de los europeos, y que se conservaron mediante la tradición oral y posteriormente a la traducción de los cronistas indígenas y europeos. Considerando que estos pueblos ricos, civilizados, y con gran avance intelectual, económico, astronómico y social, fueron colonizados por Europa, y en el proceso, fueron cambiados y a veces hasta destruido su patrimonio, costumbres y su propia existencia, siguen siendo de gran importancia, y por eso es que, a continuación, se expondrán datos relevantes sobre la cultura Azteca la cual forma parte importante de nuestra historia y que influyeron en el desarrollo de la literatura prehispánica.

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Bauer, R. "Imagined Empires: Incas, Aztecs, and the New World of American Literature, 1771-1876." American Literature 72, no. 1 (March 1, 2000): 182–83. http://dx.doi.org/10.1215/00029831-72-1-182.

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Gaseo, Janine. "Recent Trends in Ethnohistoric Research on Postclassic and Colonial Central Mexico - THE AZTEC KINGS: THE CONSTRUCTION OF RULERSHIP IN MEXICA HISTORY. By Susan Gillespie. (Tucson: University of Arizona Press, 1989. Pp. 272. $35.00.) - AZTECS: AN INTERPRETATION. By Inga Clendinnen. (Cambridge: Cambridge University Press, 1991. Pp. 396. $29.00.) - THE AZTECS. By Richard F. Townsend (New York: Thames and Hudson, 1992. Pp. 224. $29.95.) - AZTEC MEDICINE, HEALTH, AND NUTRITION. By Bernard Ortiz de Montellano. (New Brunswick, N.J.: Rutgers University Press, 1990. Pp. 308. $40.00 cloth, $15.00 paper.) - INDIGENOUS RULERS: AN ETHNOHISTORY OF TOWN GOVERNMENT IN COLONIAL CUERNAVACA. By Robert Haskett. (Albuquerque: University of New Mexico Press, 1991. Pp. 294. $37.50 cloth, $17.50 paper.) - LOS OBRAJES EN LA NUEVA ESPAÑA, 1530–1630. By Carmen Viqueira and José I. Urquiola (Mexico City: Consejo Nacional para la Cultura y las Artes, 1990. Pp. 374. $10.00.)." Latin American Research Review 29, no. 1 (1994): 132–42. http://dx.doi.org/10.1017/s0023879100035366.

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De los Ríos-Escalante, Patricio, Pedro Jara-Seguel, Angel Contreras, and Exequiel R. Gonzalez. "On the presence of the epibiont (ectosymbiont) Lagenophrys lenticulata (Kellicott, 1885) (Ciliophora) on Hyalella cursvispina Schoemaker, 1942: is it possible to find it on Chilean Hyalella populations?" Crustaceana 97, no. 1-2 (February 29, 2024): 1–5. http://dx.doi.org/10.1163/15685403-bja10329.

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Abstract The amphipods of the genus Hyalella have many endemic species throughout South America, and these may have poorly studied associated species as epibionts. The aim of the present study was to review the literature on the presence of the protozoon Lagenophrys lenticulata (Kellicott, 1885) on species of Hyalella and contrast the results with the geographical distribution of the reported hosts. The literature records the presence of L. lenticulata on populations of H. azteca from Canada, Mexico and the United States of America, and on populations of H. curvispina from Uruguay. The literature also reports that H. curvispina is widespread throughout southern South America, including Argentina and Chile, and that it would be possible to find the presence of epibionts on other populations of H. curvispina. The corresponding biogeographical and evolutionary topics are discussed.

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Carey, David. "Review: Imagined Empires: Incas, Aztecs, and the New World of American Literature by Eric Wertheimer." Ethnic Studies Review 23, no. 1 (January 1, 2000): 162–64. http://dx.doi.org/10.1525/esr.2000.23.1.162.

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Conway, Christopher. "El aparecido azteca: Ignacio Manuel Altamirano en el necronacionalismo mexicano, 1893." Revista de Crítica Literaria Latinoamericana 31, no. 62 (2005): 125. http://dx.doi.org/10.2307/25070298.

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Graf, E. C. "'Axolotl' de Julio Cortázar: Dialéctica entre las mitologías azteca y dantesca." Bulletin of Spanish Studies 79, no. 5 (September 2002): 615–36. http://dx.doi.org/10.1080/14753820260258043.

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Valencia-Suárez, María Fernanda. "Tenochtitlan and the Aztecs in the English Atlantic world, 1500–1603." Atlantic Studies 6, no. 3 (November 30, 2009): 277–301. http://dx.doi.org/10.1080/14788810903265164.

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Lee, Derek. "Postquantum: A Tale for the Time Being, Atomik Aztex, and Hacking Modern Space-Time." MELUS 45, no. 1 (December 18, 2019): 1–26. http://dx.doi.org/10.1093/melus/mlz057.

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Abstract This study identifies the postquantum novel as an emerging subgenre of speculative ethnic fiction that challenges the prevailing logic of Western space-time in contemporary literature. In contrast with archetypal twentieth-century literary modes such as modernism, postmodernism, and science fiction, postquantum fiction strays from classical and quantum mechanics—and Western science more broadly—as default knowledge systems and instead turns to premodern, indigenous, and non-Western epistemes as equally valid intellectual frameworks for representing reality. Drawing from philosophy of science and postcolonial theory, this study reads Zen Buddhism in Ruth Ozeki’s A Tale for the Time Being (2013) and the Meso-American calendrical sciences in Sesshu Foster’s Atomik Aztex (2005) as alternative logics of space-time and argues that the postquantum novel destabilizes many of the physicalist assumptions undergirding temporality and spatiality in twenty-first-century narrative. Postquantum fiction thus constitutes an original form of epistemological critique that decolonizes Western scientific hegemony in literature via ethnoscientific theory and praxis while also expanding the social justice concerns of ethnofuturism to include traditional and marginalized knowledge.

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Lamperez, Joseph Defalco. "The Aztecs and Urban Form in Georges Bataille, Diego Rivera, and J. G. Posada." Mosaic: an interdisciplinary critical journal 49, no. 4 (2016): 145–66. http://dx.doi.org/10.1353/mos.2016.a640856.

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Young, Dolly J. "Mexican Literary Reactions to Tlatelolco 1968." Latin American Research Review 20, no. 2 (1985): 71–85. http://dx.doi.org/10.1017/s002387910003449x.

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In Mexican colonial history, the night the Aztecs of Tenochtitlán massacred Cortés's troops, 30 June 1520, is known as la noche triste. In Mexican contemporary history, the night of 2 October 1968 is known as la nueva noche triste, a night that saw the deaths of numerous student protesters in the Plaza de las Tres Culturas (Tlatelolco) in Mexico City. It is also referred to as la noche de Tlatelolco or merely as Tlatelolco '68. Some writers contend that the events at Tlatelolco and the emergence of the student movement of 1968 leading to the confrontation are among the most important occurrences in Mexico since the revolution and that Mexico is profoundly different today because of them. It is therefore not surprising that a significant portion of the Mexican literature written since 1968 reflects in various ways the impact of these events on the Mexican national consciousness. A variety of texts, both fictional and nonfictional, appeared immediately after the incident, and others have continued to appear in contemporary Mexican literature in the ensuing years. These texts either address or refer to the dramatic occurences in the Plaza de las Tres Culturas and are collectively known as “Tlatelolco literature.”

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Foster, Thomas. "Cyber-Aztecs and Cholo-Punks: Guillermo Gómez-Peña's Five-Worlds Theory." Publications of the Modern Language Association of America 117, no. 1 (January 2002): 43–67. http://dx.doi.org/10.1632/003081202x63500.

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In the study of postmodern technocultures, including computer-mediated communication and popular narratives about cyberspace, the status of embodiment has emerged as a key question, especially in the context of popular rhetorics that imagine the Internet as a site of freedom from embodied particularity. But while analyses of gender bending and sexual performance on the Internet abound, the future of race in cyberspace has been relatively neglected. This essay traces recent developments in the work of the Mexican American performance artist Guillermo Gómez-Peña, whose earlier interests in immigration, transnationalism, and border-crossing art have increasingly led him to reflect on the promises and dangers cyberspace poses for racially minoritized groups, to the extent that people who use or study the Internet fantasize cyberspace as a site of subjective border crossing and identity play. The essay looks at the theme of virtual reality in specific performances and at Gómez-Peña's incorporation of new technologies into his work.

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Zhyhun, Snizhana. "B. Teneta's Novel «The Death of Anaguac» and the Problem of Mass Literature of the 1920s and 1930s." LITERARY PROCESS: methodology, names, trends, no. 16 (2020): 23–28. http://dx.doi.org/10.28925/2412-2475.2020.16.3.

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The aim of this work is to demonstrate the co-presence of several discourses in the text of adventure literature of the 1920s and 1930s on the example of B. Teneta's novel «The Death of Anaguac». An effective methodology for analyzing the problem is Marxism, primarily Althusser's symptomatic reading method. Postcolonial studies and a comparative method are used to analyze individual discourses. As a result of the study, it has been found that the novel «The Death of Anaguac» by B. Teneta embodies the confrontation between Marxism (in the interpretation of history) and the national-protecting narrative (in the fiction plot). The story of the extermination of the Aztecs demonstrates an anti-colonial orientation both in comparison with the novel by the English writer R. Haggard and with the Soviet fiction about the development of the North and the Far East. The implicit author is convinced of the right of non-European peoples to their own path and original culture. The focalized depiction of the indigenous people's resistance to the invaders in Teneta's novel undermines the civilizational mission of any conquest. At the same time, the hidden theme of the novel is the colonization of Ukraine and a writer’s role in times of crisis. The novelty of the study is associated with the demonstration of the presence of various discourses that form the content of this text.

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Journal articles on the topic 'Aztec literature'

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