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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
1

Malinalco : an expression of Mexica political and religious dominance in a subject territory

King, Virginia Walker 12 November 2013 (has links)
Near the edge of the Aztec empire, about sixty-eight miles from Mexico City-Tenochtitlan, the temple complex Malinalco (built 1501 -- ca. 1519) comprises a tiny portion of an eponymous town and has the only known monolithic temple in Mesoamerica. The Mexica tlatoani Ahuitzotl (r. 1486-1502) commissioned the complex in 1501, and his successor Moctezuma II (r. 1502-1520) renewed the work order at least once. The site remained unfinished after the Spanish conquest of Tenochtitlan in 1521. The remarkable preservation of Structure I offers a unique view of a Mexica temple interior, and the eagle and jaguar seats carved within that temple led to the traditional interpretation of the site as a haven for eagle and jaguar warriors. In contrast, I contend that Malinalco's ceremonial center was a Mexica space for politico-religious rituals likely performed by the tlatoani or his proxies. My analysis of Malinalco's pre-Mexica history (Chapter 2) examines the mythical history of the Malinalca and their possible dual Mexica-Toltec heritage. Malinalco's now-lost mural of Toltec warriors situates the site within the larger corpus of Tula-inspired procession scenes, and links it iconographically to Tenochtitlan monuments that legitimated imperial power. Through a close analysis of early colonial texts and pictographic sources, I show that the eagle and jaguar seats in Structure I were not used by warriors, but rather were the purview of the tlatoque. An analysis of Malinalco's sacred landscape features demonstrates that the Mexica did not simply build a temple complex in the sacred space of a subject territory, but rather transformed the shape of a sacred mountain in declaration of a god-like imperial power. Finally, Malinalco's famous upright drum, often cited as proof that the site was for warriors, actually shows eagle and jaguar warriors weeping as they sing a war song, perhaps alluding to the martial sacrifices of the empire as it fought to preserve and expand its boundaries. I conclude that the Mexica designed Malinalco as a space for the performance of politico-religious regime-legitimating rituals, permanently declaring their dominance in their empire's hinterland. / text

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