Esta tesina indaga cuestiones conectadas con el Libellus de Medicinalibus Indorum Herbis, un texto médico azteca que constituye la primera descripción de la materia médica americana. El marco médico de los azteca se entraña profundamente con la cultura misma, y se basa en la investigación empírica además de fuentes sociales y religiosas. Aspectos de este marco médico—particularmente sus aportes culturales y botánicos—se presentan todavía en la medicina mexicana folk contemporánea. La época pos-conquista en que el Libellus fue producido constituye un ámbito complejo y agitado, un fundamento que demuestro a través del aparato sociopolítico que dirigió la producción académica de aquella época. Sin embargo, demuestro que la integridad y la originalidad de la materia médica azteca ha prevalecido. El primer capítulo abarca el marco folclórico de la salud y la medicina azteca, además de los aspectos teóricos y logísticos de la etiología, el diagnóstico, y la terapéutica. Con esta base, planteo la cuestión sincrética de la conquista y las intersecciones entre la medicina europea y la medicina nahua. Por el segundo capítulo—que aborda temas de la traducción—demarco y problematizo cuestiones de la autoría, la pluralidad, y el mestizaje lingüístico. A través del tercer capítulo, realizo mi propia traducción del Libellus desde el español al ingles para indagar intensivamente cómo se acerca este proceso de traducción. Luego, al resumirlo y analizarlo, junto las cuestiones teóricas de la traducción y la materia médica azteca con mis propias experiencias como traductora contemporánea.

Texte remanié de: Ph. D.--Anthropol.--Université de Montréal, 2001. Titre de soutenance : In xochiyecolli, l'épreuve fleurie : symbolique du genre selon la littérature des Nahua du Mexique préhispanique. / Bibliogr. p. 313-329. Index.

Version remaniée de: Thèse de doctorat--Los Angeles--University of California. / Bibliogr. p. 271-295. Index.

El seguimiento referencial es abordado desde un enfoque funcional-cognitivo y desde una perspectiva tipológica dando cuenta de los mecanismos que esta lengua usa para codificar la referencia y mantener la cohesión a lo largo del texto. Este es un estudio sobre el discurso náhuatl. El análisis está basado en la Estructura de la Información (EI) y la Coherencia Discursiva que se ha documentado por medio del fenómeno lingüístico conocido como seguimiento de la referencia. / The reference tracking is introduced from approach cognitive-functionalist and from a typological view to shed light on the mechanisms that this language uses to codify the reference and keep cohesion along the text. This study is about Nahuatl discourse. The analysis is based on Information Structure (IS) and Discursive Coherence. It is explored through the linguistic phenomenon named reference tracking.

The purpose of the present study is to show that the metaphor, flor, of Pre-Conquest Nahuatl literature means much more than the most widely accepted rendering of that metaphor that classic scholars such as Miguel Le6n-Portilla and Angel M. Garibay have attributed to it. Typically flor is referred to as meaning poetry. It is explored in this study as a metaphor that refers to entheogenic plants, their use and the divine words or songs, or poetry, that resulted from their use. As evidence for the theory presented, I examine and discuss various religious practices and important archeological treasures in order to help us understand a broader concept of flor. I then present my findings in a purely literary context. Gordon Wasson's study of pertinent archeological evidences is important to the foundation of this study, especially his studies of mushroom stones, figures of ecstacy and more importantly his study of the statue of Xochipilli, which can be viewed as a three-dimensional chart of the entheogenic substances used by the nobility to create their true or divine words. The rhetoric the nobility used in their meditations was richly poetic, imaginative and filled with metaphors that are elusive to those not wellversed in their noble dialect. As the noble underwent an entheogenic experience, he was transported from the real world via magical flight to the ethereal world of mystical time, space and knowledge. It was there on a search for truth that he would gain wisdom from the divine and be able to express this wisdom through true or divine words in xochitl in cuicatl. Some of the more important themes common to many of the poems studied are the mystery of life, philosophical questions and the importance of friendship. It was found that the additional meaning that we have attributed to the metaphor flor in these poems is an adequate rendering of the metaphor.

Orientador: Leandro Karnal / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-10T11:32:36Z (GMT). No. of bitstreams: 1 Montoro_GlauciaCristiani_D.pdf: 22830964 bytes, checksum: e613e57bfd246ad0dad6ec74eb7778c1 (MD5) Previous issue date: 2008 / Resumo: Este trabalho enfoca um manuscrito de tradição indígena, chamado Códice Telleriano Remensis, confeccionado em meados do século XVI na região central do México. Trata-se de um documento de patronagem européia composto por um sistema de notação indígena basicamente pictográfico e por textos em caracteres latinos. Foram realizadas análises do documento original com o auxílio da Codicologia, uma disciplina especializada no estudo dos manuscritos do ponto de vista material, e um estudo pormenorizado dos escribas/ pintores ou tlacuilos. O trabalho é focado, portanto, nas características materiais do códice (suporte, organização material, encadernações, restaurações, etc), visando à reconstrução de sua história de confecção, com enfoque no conteúdo imagético. A pesquisa trouxe dados importantes sobre a confecção e formação do manuscrito, que foi realizado por vários tlacuilos, os quais se vinculam estilisticamente a distintas tradições do México Central e mostram diversas formas de adaptar os conteúdos tradicionais indígenas ao papel e formato de livro europeu e às necessidades dos novos usuários. O códice é um material fascinante, de grande heterogeneidade, e as análises permitiram demonstrar suas diversidades internas, que refletem a complexidade e pluralidade das tradições indígenas e algumas formas de adaptá-las a materiais, convenções e concepções ocidentais / Abstract: The present work focuses on a manuscript of indigenous tradition called Codex Telleriano Remensis, created in the mid sixteenth-century in the central region of Mexico. It is a work of European sponsorship which is composed of a native notation system, basically pictographic, and through texts in latin characters. An analysis of the original manuscript was carried out with the help of Codicology, a discipline that specialises on the study of manuscripts from a material perspective, as well as a detailed study of the scribes/ painters, the so-called tlacuilos. The research is hence focused on the material characteristics of the Codex (support, material organization, binding, restorations, etc). The main objective of this analysis was to re-construct the history of its creation, with special emphasis on its pictographic content. The work developed brought important data into light regarding the history of the creation and development of the manuscript. The task was undertaken by several tlacuilos, which a related to different style traditions of Central Mexico and who show various forms of adapting the traditional indigenous contents to European paper and book formats, as well as to the needs of the new users. The Codex itself is a fascinating working material, with a great level of heterogeneity and, the analysis undertaken gave the opportunity to demonstrate its internal diversity, reflecting the complexity and pluralism of indigenous traditions and some of the forms used to adapt them to Western materials, conventions and concepts / Doutorado / Historia da America / Doutor em História

I pursue a study of the semantic couplet in xochitl, in cuicatl (the flower, the song) grounded in the examination of Nahuatl written sources in order to explore its cultural and historical trajectory as it was produced and reproduced from the pre-colonial to the colonial period. I begin my analysis by examining Nahuatl songs of pre-colonial origin to demonstrate how in xochitl, in cuicatl was an epistemological practice embedded in a Nahuatl ontology conceived of philosophical, religious, and social practices that were interwoven in the cultural habitus of Nahua warriors. I argue that the semantic couplet and the Nahuatl ontology associated with warriors are reflected and play a central role in songs from the Xochicuicatl (Flowery Songs) genre. Then, I explore colonial practices for religious conversion in order to discuss the colonial habitus or pre-dispositions influencing the indigenous scholar Antonio Valeriano to utilize the Nahuatl epistemology of in xochitl, in cuicatl and the Nahuatl ontology associated with warriors as an interpretive frame of reference in the Nican Mopohua, the apparition story of the Virgin of Guadalupe. With this organization, I identify pre-colonial Nahuatl practices in their original context and then I reveal why and how they became accommodated in a colonial and Christian context. Therefore, I utilize in xochitl, in cuicatl as a vehicle for exploring a major cultural-social transformation among the Nahua people of central Mexico. / text

Nahuatl is one of the indigenous languages in Mexico that is at risk of falling out of use. The research in the last years have showed that this occurs due to the low amount of Nahuatl speakers and the social stigma and discrimination towards the indigenous peoples, among other factors.The studies of language attitudes are relevant when making attempts to revitalize a language. As Mexico City authorities have considered to implement a revitalization project, we wanted to approach the real situation of Nahuatl in that city. Our purpose was to measure the attitudes of young people towards this language. By using a direct method –a questionnaire- we asked two groups of students if they agreed or disagreed with some items about Nahuatl and its speakers. One group had contact with Nahuatl speakers and but not the other one. We compared the results and they showed that the students who have contact with Nahuatl have more positive attitudes than those who don’t have any contact with it. This study also revealed that the reason why the first group showed positive attitudes was solidarity with the Nahuatl speakers. However, the both groups considered that speaking or learning Nahuatl cannot contribute to raise their status in the Mexican society.

Theories of writing are one of the fundamental ways by which Indigenous peoples have been labeled as "uncivilized." In these discussions, writing becomes synonymous with history, literacy, and often times Truth. As such, scholars studying Nahua codices and Andean khipu sometimes juxtapose the two because together they present a break in an evolutionary theory of writing systems that links alphabetic script with the construction of "complex civilizations." Contemporary scholars tend to offer an "inclusive" approach to the study of Latin American histories through challenging exclusive definitions of writing. These definitions are always informed and limited by language-the extent to which these "writing" systems represent language. However, recentering discussions of writing and language on what Gregory Cajete has called Native Science shifts the discussion to matters of ecology in a way that intersects with current scholarship in bicocultural diversity studies regarding the link between language, culture, and biodiversity. Because of the ways in which language configures rhetoric and writing studies, a shift in understanding how language emerges bears great impact on how we understand not only the histories tied to codices and khipu but also how they function as epistemologies. In my dissertation, I build a model of relationality using Indigenous and decolonial methodologies alongside the Nahua concept of in ixtli in yollotl (a wise face/a wise heart) and embodied rhetorics. The model I construct here offers a path for understanding "traditional" knowledges as fluid and mobile. I specifically look at the relationship between land, bodies, language, and Native Science functions on the reciprocal relationship between those three components in making meaning. I then extend this argument to show how the complex web of relations that we might call biocultural diversity produces and is produced by "things" like images from codices and khipu that in turn help to (re)produce biocultural diversity. Thing theory, in emerging material culture studies, argues for the agency of cultural artifacts in the making of various realities. These "things" always-already bear a relationship to bodies and "nature." Thing theory, then, can challenge us to see artifacts like khipu and Nahua images as language artifacts and help us connect Nahua images and khipu to language outside of a text-based model. Ultimately, I argue that Native Science asks us to see language as a practice connected to biocultural diversity.

abstract: Although there are millions of Nahuatl speakers, the language is highly threatened. The dominant language of Coatepec de los Costales, a small village in Guerrero, Mexico, was historically Nahuatl, a Uto-Aztecan language, referred to by some as “Mexicano” (Messing, 2009). In the last 50 years, there has been a pronounced shift from Mexicano to Spanish in the village, and fewer than 10% of the residents currently speak Mexicano. Without intervention, the language will be lost in the village. The ultimate cause of language shift is a disconnect in transferring the Indigenous language from the older to the younger generations. In Coatepec, older Nahuatl speakers are not teaching their children the language. This recurring theme appears in case studies of language shift around the world. Using a conceptual framework that combines (1) a critical sociocultural approach to language policy; (2) Spolsky’s (2004) definition of language policy as language practices, ideologies or beliefs, and management; (3) the ethnography of language policy, and (3) Indigenous knowledges, I collected and analyzed data from a six-month ethnographic study of language loss and reclamation in Coatepec. Specifically, I looked closely at the mechanisms by which language ideologies, management, and practices were enacted among members of different generations, using a combination of observation, archival analysis, and in-depth ethnographic interviews. Seidman’s (2013) three-part interview sequence, which includes a focused life history, details of experience, and reflections on meaning, provided the framework for the interviews. What are the language ideologies and practices within and across generations in this setting? What language management strategies – tacit and official – do community members of different generations employ? This in-depth examination of language ideologies, practices, and management strategies is designed to illuminate not only how and why language shift is occurring, but the possibilities for reversing language shift as well. / Dissertation/Thesis / Doctoral Dissertation Curriculum and Instruction 2016