Este trabalho resulta de um estudo sobre as instituições oficiais educativas mexicas no contexto de hegemonia política da Tríplice Aliança estabelecida no Planalto Central Mexicano, no Pós-Clássico Tardio (1428 d.C. e 1521 d.C), período em que unificaram-se as forças bélicas de Mexico-Tenochtitlan, Texcoco e Tacuba. Os templos-escola oficiais mexicas se incumbiam da formação religiosa e militar dos jovens para a participação nas atividades vinculadas à organização estatal. O objetivo do estudo foi demonstrar a vital importância do sistema educacional na organização sócio-política mexica, entendido como elemento articulador das atividades religiosas, militares e econômicas. Para a realização da pesquisa foram adotadas como fontes primárias crônicas e documentos pictográficos produzidos no século XVI, bem como dados arqueológicos relativos a um templo-escola escavado no Templo Mayor de Mexico- Tenochtitlan. / This work presents the results of a systematic analysis of data concerning the official mexica educational institutions in the context of the Triple Aliance´s political hegemony established by the governing powers of Mexico-Tenochtitlan, Texcoco and Tacuba. The temple-schools administrated by the mexica were mainly responsible for transmitting the military and religious precepts in order to prepare individuals for state matters and official duties. The aim of this study was to demonstrate the fundamental importance of the educational system in mexica\'s social and political organization. The institutions known as the mexica temple-schools are viewed here as common ground in which perpassed religious, military and economical activities. The research was based upon the comparative analysis of XVI century chronicles, pictorial manuscripts and archaeological evidence.

Este trabalho resulta de um estudo sobre as instituições oficiais educativas mexicas no contexto de hegemonia política da Tríplice Aliança estabelecida no Planalto Central Mexicano, no Pós-Clássico Tardio (1428 d.C. e 1521 d.C), período em que unificaram-se as forças bélicas de Mexico-Tenochtitlan, Texcoco e Tacuba. Os templos-escola oficiais mexicas se incumbiam da formação religiosa e militar dos jovens para a participação nas atividades vinculadas à organização estatal. O objetivo do estudo foi demonstrar a vital importância do sistema educacional na organização sócio-política mexica, entendido como elemento articulador das atividades religiosas, militares e econômicas. Para a realização da pesquisa foram adotadas como fontes primárias crônicas e documentos pictográficos produzidos no século XVI, bem como dados arqueológicos relativos a um templo-escola escavado no Templo Mayor de Mexico- Tenochtitlan. / This work presents the results of a systematic analysis of data concerning the official mexica educational institutions in the context of the Triple Aliance´s political hegemony established by the governing powers of Mexico-Tenochtitlan, Texcoco and Tacuba. The temple-schools administrated by the mexica were mainly responsible for transmitting the military and religious precepts in order to prepare individuals for state matters and official duties. The aim of this study was to demonstrate the fundamental importance of the educational system in mexica\'s social and political organization. The institutions known as the mexica temple-schools are viewed here as common ground in which perpassed religious, military and economical activities. The research was based upon the comparative analysis of XVI century chronicles, pictorial manuscripts and archaeological evidence.

How has for over 500 years the Calpolli system of social organization and governance survived? Why is it important for Mexica communities to organize themselves into Calpoltin? These are the central research questions that underpin my work. In the process of answering these questions I have developed a liberating (decolonizing) research framework rooted in the Tlamanalcayotl. Through this framework an analysis of Nican Tlacah resistance movements for liberation and autonomy is undertaken in order to understand that we've been fighting for our traditional social systems of organization and governance. These Nican Tlacah ways of being are rooted in principles of self-sufficiency and sustainability that engender human societies that take care of their ecology. The Calpolli families having formed a union (establishing relationships of responsibility with one another) create a living community that is continually developing a way of being that is functional, practical, self-sufficient, and sustainable.

Le Vieux Dieu serait une divinité du feu qui apparaît dès le IXe siècle avant notre ère et qui serait encore présente dans le panthéon des anciens Mexicains à l'arrivée des Espagnols, où elle adopterait alors les noms de Xiuhtecuhtli ou Huehueteotl. L'intérêt de cette thèse est d'entreprendre une étude diachronique, à travers l'ensemble des Hauts Plateaux mexicains, de ce ou de ces dieux et d'en comprendre les évolutions et les interactions afin de répondre à une question principale : sommes-nous en présence d'une seule et même divinité du feu depuis le Préclassique Moyen (-1200 – 500 av. J.-C.) jusqu'à l'arrivée des Espagnols en 1521 ? L'aspect diachronique et pluridisciplinaire de ce travail oriente notre approche et notre méthodologie puisque les données de la période Postclassique Récent seront analysées à la lumière des informations ethnohistoriques et ethnographiques. Le corpus des époques précédentes sera traité de façon systématique par une approche structurelle, technique, iconographique et, finalement, symbolique. / The Old God would probably be an igneous divinity, appeared since 9th century BC and which would have been already present in the Pantheon of the former Mexicans upon the arrival of the Spaniards. There, it would have adopted the names of Xiuhtecuhtli or Huehueteotl. The interest of this thesis is to undertake a diachronic study, through all the mexican Highlands, about this or these gods, to understand the evolutions and the interactions and finally to answer a main question : is there only one and the same divinity of fire since Middle Formative until the arrival of the Spaniards in 1521 ? The diachronic and multidisciplinary aspect of this work directs our approach and our methodology as the data of Late Postclassic will be analysed thanks to ethnohistorical and ethnographic information. The corpus of former times will be handled in a systematic way by a structural, technical, iconographical and finally symbolic approach.

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

Made available in DSpace on 2016-04-25T19:20:56Z (GMT). No. of bitstreams: 1 Karen Alejandra Arriagada Valdivia.pdf: 730302 bytes, checksum: 20e0cdfc0c2cf3c4bbd76713a485a7c2 (MD5) Previous issue date: 2008-11-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The method structured by friar Bernardino de Sahagún to describe the ancient rituals of the mexica feasts, reveals a deepest sense behind the enormous compilation of the ancient mexica habits and beliefs done by the Franciscan in his chronicle Historia General de las cosas de Nueva España (General History of the things of New Spain). Once Sahagún considered the ancient mexica feasts as idolatry ceremonies , such descriptions expressed two of the main purposes of the missionary: to know the ancient indigenous ritualistic practices and identify any clue of its survival. On the other hand, the descriptions brought to light the main difficulties that Sahagún faced trying to understand and to translate the diversity, the other, that goes much further than the systematic descriptions of the mexica rituals, the organization of its terms and vocables, and the questions that were part of his questionnaire. They also reflected the complex missionary context which friar Bernardino was inserted and which was reflected in his chronicle. Among the eighteen feasts that took place throughout the mexica solar calendar, we have chosen seven of them, connected to the agricultural cycle and which main elements they remitted to, formed an extremely important group in the native cosmovision: water, rain, corn, hills and fire. They are rituals of the vintenas: I Atlcaoalo; IV Huey tozoztli; VI Etzalcualiztli; XI Ochpaniztli; XIII Tepeílhuitl; XVI Atemoztli e XVIII Izcalli. The purpose of this research is to analyze the method structured by friar Bernardino to describe the rituals of these specific vintenas, which was his path of description and what he would be actually saying / O método estruturado por frei Bernardino de Sahagún para descrever os antigos rituais das festas mexica, revela o sentido mais profundo que estaria por trás de toda a enorme compilação dos antigos costumes e crenças mexica feita pelo franciscano em sua crônica Historia General de las cosas de Nueva España. Uma vez que Sahagún considerava as antigas festas mexica como cerimônias idolátricas , tais descrições expressavam dois dos principais objetivos do missionário: conhecer as antigas práticas ritualísticas indígenas, e identificar qualquer vestígio de sua sobrevivência. Por outro lado, ditas descrições traziam à luz as principais problemáticas que Sahagún enfrentou ao tentar entender e traduzir a alteridade, que iam muito mais além das descrições sistemáticas dos rituais mexica, da organização de seus termos e vocábulos, e das perguntas que faziam parte de seu questionário. Elas são reflexo também de um complexo contexto missionário no qual frei Bernardino se insere e que se reflete em seu trabalho. Dentre as dezoito festas que eram feitas ao longo do calendário solar mexica, escolhemos sete delas, ligadas ao ciclo agrícola e cujos principais elementos aos quais remetiam, formavam um conjunto importantíssimo na cosmovisão indígena: água, chuva, milho, montes e fogo. São os rituais das vintenas I Atlcaoalo; IV Huey tozoztli; VI Etzalcualiztli; XI Ochpaniztli; XIII Tepeílhuitl; XVI Atemoztli e XVIII Izcalli. O objetivo desta pesquisa é analisar o método estruturado por Sahagún para descrever rituais destas vintenas específicas, qual seu caminho de descrição, o que estaria dizendo de fato

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