Sociedad y cultura en los primeros años de Tenochtitlan

Name: Sociedad y cultura en los primeros años de Tenochtitlan
Uploaded: 2025-10-08T14:17:52.000Z
Duration: 4 h 43 s

Introduction to the Conference

Overview of the Series

The conference series consists of six lectures focused on the origins and foundation of Mexico Tenochtitlan.

Today's lecture is the fourth in the series, presented by Dr. Miguel Pastrana Flores from UNAM's Historical Research Institute.

Previous Lectures Recap

In his second lecture, Dr. Pastrana discussed the name "Mexico," its characteristics, properties, and interpretations.

The current topic will address societal and cultural aspects during the early years of Mexico Tenochtitlan as it began to establish itself.

Dr. Pastrana's Presentation Begins

Importance of Tenochtitlan's Foundation

The foundation of Tenochtitlan has been a subject of extensive commentary and analysis over centuries, indicating its historical significance.

Dr. Pastrana emphasizes that discussions surrounding this topic are ongoing and complex, with many unresolved issues still being explored today.

Historical Context

He quotes Don Hernando de Alvarado Tezosomo, highlighting his noble lineage and contributions through works like "Crónica Mexicayotl" and "Crónica Mexicana."

Tezosomo’s writings reflect both personal nostalgia for a lost world and a collective memory of Nahuatl heritage in central Mexico.

Themes in Tenochtitlan's History

Duality in Historical Narratives

Tezosomo’s accounts reveal a dual perspective: recovering glory while expressing nostalgia for past power dynamics within his community as they faced decline.

This narrative reflects broader themes in Mexican history regarding identity and memory among indigenous peoples post-conquest.

Continuous Documentation

Since Tezosomo’s time, Tenochtitlan has been documented through various forms including chronicles, maps, poems, and modern academic research exploring its historical trajectory.

Debates Surrounding Tenochtitlan

Ongoing Academic Discussions

Scholars continue to debate key elements such as chronology related to Tenochtitlan’s founding date; consensus remains elusive due to varying interpretations of sources available for study.

Religious implications tied to its foundation are also subjects of ongoing reflection among historians and anthropologists alike.

Underexplored Aspects

Despite significant focus on certain topics (e.g., dates), material life aspects—social structures, political dynamics during settlement—have received less scholarly attention than warranted given their importance in understanding early urban development in Mesoamerica.

What Kind of Social Organization Did the Mexicas Establish?

Understanding the Foundation of Tenochtitlán

The discussion begins with a hypothesis about the type of social organization and political entity that was founded in Tenochtitlán, contrasting its imperial grandeur with its nascent state.

The speaker emphasizes the importance of examining everyday life and common people, rather than just focusing on heroic narratives or grand historical moments. This perspective is crucial for understanding societal nature.

A map created by Carlos Martínez Marín illustrates a hypothetical migration route of the Mexicas from Tula, highlighting the complexity and interrelations involved in their journey to central Mexico.

Migration and Social Structure

The Mexicas had an organized structure during their migration; they were not merely a disorganized group but comprised social units with familial ties that sustained them throughout their journey from Aslan.

Aslan is referenced as a mythical origin point for the Mexicas, symbolizing their cultural roots despite being an unidentified location in history. This concept parallels literary traditions where names are assigned for convenience when specifics are unknown.

Cultural Characteristics of the Mexicas

From their departure from Aslan to settling in Mexico Valley, the Mexicas exhibited distinct cultural traits typical of Mesoamerican societies, such as agriculture (maize and beans) and codex creation. These characteristics affirm their identity as part of Mesoamerica rather than outsiders learning culture en route.

The organization into Calpuli (social units) reflects foundational aspects of Mesoamerican society, indicating established social structures even before reaching Tenochtitlán. This unit system is essential for understanding their societal framework.

Religious Context and Conflicts

The religious practices among migrating groups included worshipping deities like Tlaloque and Wichilopochli, showcasing deep-rooted Mesoamerican spiritual beliefs that persisted through conflicts during migration—particularly between male and female divine figures like Wichilopochli and Malinal Sochil.

This structured overview captures key insights from the transcript while providing timestamps for easy reference to specific discussions within it.

Power Dynamics in Mesoamerican Mythology

Confrontation of Deities and Power

The conflict described is not just between deities but also represents a struggle for power. Cuchilo Porsche symbolizes military, violent politics, while Marinal Sochit embodies the use of magic and hidden knowledge.

This confrontation reflects two distinct approaches to exercising power among brothers, highlighting a deeper human conflict about which deity or path to follow. Both are siblings, yet preferences vary among people.

Cultural Narratives and Identity

The narrative includes references to the Tarascos (Purépechas) as Mexicas who remained at Lake Pátzcuaro, depicted as licentious due to their nakedness—suggesting both kinship and moral ambiguity.

Historical context reveals that despite being defeated by the Tarascan armies, there remains an acknowledgment of shared identity among these groups; it’s portrayed as a self-defeating act against one’s own kin.

Social Organization in Mesoamerica

The term "tribes" is misapplied; instead, groups like the Nahuatlacas were well-organized political entities known as Calpulis rather than simple tribes. This distinction emphasizes their complex social structures.

A depiction from Coexas Catitlan illustrates migration experiences with unique artistic elements typical of indigenous codices, blending European pictorial traditions with Mesoamerican styles.

Structure and Function of Calpulis

Calpulli signifies a specific social organization based on kinship ties—both biological and symbolic—where members work collectively in various trades passed down through generations. This collective effort strengthens community bonds.

Members reside closely together within their calpulli, often referred to by Spanish colonizers as neighborhoods or guilds, indicating organized living arrangements centered around shared religious practices and identities tied to specific deities.

Religious Significance in Social Units

Each calpulli has its own patron deity that provides ideological resources for identity formation; this connection fosters unity within the group while allowing for diverse worship practices across different calpullis.

Notably, each social unit had its founder deity linked directly to its identity; for instance, Mexicas viewed themselves as descendants of specific gods like Messi—a reflection of divine heritage shaping cultural narratives and societal roles within Mesoamerican civilization.

Cultural Hierarchies and Divine Authority in Mexica Society

The Role of Deities in Calpulí Structure

Each Calpulí has its own deity, with Malinal Sotil being the goddess of one such group, while Wichilopochtli serves as the primary god for the dominant migratory group.

Wichilopochtli's significance grows over time, becoming a central figure in Tenochtitlán's imperial structure, where six specific Calpulis worship him exclusively.

Stratification within Calpulís

The organization of Calpulís is not egalitarian; they are deeply stratified both internally and externally, contradicting notions of primitive communism.

Hierarchical relationships exist even among relatives; authority is often dictated by age and status within familial structures.

Not all members of a Calpulí hold equal power; some individuals possess greater prestige and influence than others despite shared kinship.

Authority During Migration

Authority during migration stems from direct connections to divinity through teomamaque (divine bearers), who carry sacred objects representing their god.

These bearers communicate directly with deities, holding significant power due to their unique role in spiritual practices and rituals.

Communication with the Divine

Various methods exist for contacting the divine: through dreams, ancestral consultations (e.g., mummies), or psychotropic substances that alter consciousness.

Dreams are culturally significant as they connect sleep with death and other dimensions, facilitating communication across realities.

Ritual Practices and Their Implications

Sacrifices and self-mortification by priests serve to elevate their spiritual state, allowing them to engage more effectively with divine entities.

A hierarchical relationship exists among Calpulís based on priestly authority; decisions made by these priests dictate communal actions during migrations.

This structured overview captures key insights into Mexica society's religious hierarchy and cultural dynamics as discussed in the transcript.

Understanding Altepetl and Calpulli Dynamics

The Concept of Altepetl

The term "altepetl" does not refer to a specific type of population or political organization; it encompasses various forms of social structures, including those where people may be subjugated or oppressors.

While some altepetls could function as city-states, not all can be classified this way. For instance, a fishing village should not be considered a state simply due to its population.

Calpulli Structure and Historical Context

Calpullis are distinct units within the altepetl system, which can separate during crises to form new settlements, exemplified by the Mexica's migration from Aslan.

Historical accounts indicate that seven calpullis left Aslan to establish Tenochitlan, highlighting the dynamic nature of these groups and their impact on historical narratives.

Mexica Integration into Existing Societies

The Mexica arrived in an already populated area with established dynamics; they had to navigate complex political landscapes rather than settling in an empty space.

A map by Huigberto Jiménez Moreno illustrates the influence areas of major states during the Mexica's integration into local politics.

Political Maneuvering and Geopolitical Complexity

The Mexica had limited options but had to adapt strategically within existing power struggles among surrounding groups for favorable conditions.

Their historical narrative often portrays them as chosen ones; however, they were part of a complicated geopolitical environment seeking opportunities for settlement.

Foundation Myths and Sacred Manifestations

Durán’s account includes visual elements that reflect how foundational myths were recorded, emphasizing their sacred significance.

The foundation story involves divine manifestations interpreted by select individuals (Teoma Maque), suggesting that only a few recognized these events while others followed out of trust or compulsion.

Political Motivations Behind Settlement Choices

Although we cannot confirm specific political motivations for choosing settlement locations, proximity to multiple lordships likely played a role in strategic decision-making.

Tenochtitlán: The Symbolism of Names and Foundations

The Significance of Names in Cultural Context

The term "Tenochtitl" embodies a unique intersection of language, symbolism, and identity, similar to the Catholic Church's foundation where "Petrus" (meaning stone) represents both a name and a foundational figure.

Understanding Tenochtitlán requires moving beyond literal interpretations; it is essential to recognize that names signify natural conditions rather than physical objects.

Visual Representations and Historical Figures

Artistic depictions show Tenoch alongside other figures like Kassitlix, symbolizing the dual aspects of Tenochtitlán's foundation.

The essence behind miraculous events lies in their interpretation rather than mere physical manifestations; these interpretations reflect divine promises for conquest and empire-building.

Material Realities vs. Theological Promises

Promises made by deities included material wealth such as gold houses and precious stones, which were expected to be realized in Tenochtitlán’s splendor.

Foundational characters are not just notable individuals but also represent leaders from various factions (calpulis), highlighting the social structure involved in establishing Tenochtitlán.

Mapping the Foundation of Tenochtitlán

Historical maps illustrate the founding process of Tenochtitlán, showing key figures and their roles within a structured community divided into four main neighborhoods or calpulis.

Each calpuli is represented by its leader on historical documents, emphasizing their importance as social units within the larger framework of Tenochtitlán’s society.

Hierarchical Structures Within Mesoamerican Society

The organization reflects strict Mesoamerican hierarchies; not all calpulis hold equal significance—some leaders are more prominent than others.

This hierarchical structure indicates varying levels of importance among founders, with some possessing dual leadership roles.

Divisions and Governance Models

A four-part division was established early on in Tenochtitlán’s formation, corroborated by historical maps that outline its organizational layout.

Key neighborhoods played crucial roles in governance models that would evolve into dual leadership systems seen later in Mesoamerican history.

Conclusion: War as Central to Identity

The city’s identity is deeply intertwined with themes of war (Yaoyot), reflecting how foundational narratives shape societal values and structures.

Mexica Society and Cosmology

The Militaristic Foundation of Mexica Society

The Mexicas are described as a society founded on warfare, with their initial non-belligerent state evolving into a strong military presence.

A codex illustrates the founders of Tenochtitlan, highlighting the importance of leadership and sacred elements in their societal structure.

Social Organization and Gender Dynamics

The leadership within Calpolli (small communities) is shown to be bilateral, indicating that authority can be transmitted through both male and female lineages.

Despite a tendency to emphasize male authority, evidence suggests that women also played significant roles in the transmission of power within these communities.

Symbolism in Foundational Myths

Founding myths often involve sacrifice; for instance, the Ascatitlan code depicts a sacrificial figure linked to the establishment of temples and cities.

This tradition reflects ancient Mesoamerican beliefs where new life or structures arise from sacrifices, reinforcing cultural continuity.

Cosmic Structure and Sacred Geography

The sacred tree imagery symbolizes verticality in cosmology, connecting earthly existence with the underworld (Mictlan), celestial realms (represented by eagles), and terrestrial life.

The Mexica's foundation narratives illustrate their understanding of cosmic order, linking social organization with divine principles across three levels: underworld, earth, and sky.

Urban Planning Reflecting Cosmological Beliefs

Urban layouts reflect a four-part division mirroring cosmic quadrants; this spatial organization is evident in both pre-colonial Tenochtitlan and later colonial adaptations.

Historical accounts describe how neighborhoods were structured around Calpulli cells aligned with cosmic divisions, emphasizing both spiritual reverence and practical governance.

The Material Reality Behind Ideological Visions

The Contrast Between Ideology and Practice

The grand vision articulated by Alfredo Pesostien contrasts with the material realities faced by individuals, highlighting a disconnect between ideology and practice.

Practical challenges are evident as communities must gather resources like fish and frogs to survive, indicating a reliance on local markets for sustenance.

Resource Acquisition Strategies

Communities engage in fishing and hunting various aquatic species to trade for essential building materials such as wood and stone, showcasing their resourcefulness.

Despite limited resources, they construct temples using available materials, reflecting both creativity and necessity in urban development.

Economic Dynamics of Early Tenochtitlán

The Mexica's early economic activities included fishing and trading, which were crucial for survival before engaging in more ambitious political endeavors.

Emphasis is placed on the importance of subsistence activities over militaristic pursuits during the initial phases of Tenochtitlán's establishment.

Cultural Practices in Subsistence Activities

Fishing techniques employed by the Mexica involved nets designed to catch birds, illustrating their adaptation to local ecosystems for food procurement.

Daily life revolved around practical skills such as fishing and construction, which were integral to community survival rather than solely focusing on warfare.

Education and Labor Among the Mexica

Young Mexica were trained not only in warfare but also in essential labor skills like fishing, emphasizing a balanced education that prepared them for various roles within society.

The physical demands of construction work were part of their upbringing; even children from noble families participated actively in labor-intensive tasks.

Tenochitlan's Early Development and Community Efforts

Construction and Labor in Tenochitlan

The early years of Tenochitlan required significant community effort, with inhabitants transporting materials like adobe, grass, and other essentials for construction.

Initially, the residents themselves were responsible for building infrastructure such as temples and roads; they did not have external laborers until their social status improved.

Specialized maintenance was crucial to prevent flooding and ensure the city's functionality; a consistent maintenance program was established from the beginning to manage these challenges.

Aquatic Management Techniques

The construction of small dams for fish farming illustrates innovative aquatic management practices that enhanced local food resources.

Notable divisions between lakes, such as Alvarra, were created to control water flow and improve fishing conditions; this involved complex engineering efforts.

Gender Roles in Economic Production

Women's contributions are often overlooked in historical accounts; their roles in cooking and textile production were essential for sustaining both families and the economy.

Women produced not only daily food but also textiles used in rituals and everyday life, which played a vital role in Mesoamerican economic systems.

Market Dynamics and Social Structure

The production of textiles by women was integral to trade; items like blankets were exchanged at markets during marriage ceremonies, highlighting women's economic importance.

The interconnectedness of various communities through regional markets (tianguis) facilitated cultural exchange while showcasing both male and female participation in trade activities.

Infrastructure Development

Discussion on aqueduct construction reveals that early Mexica engineering included diverse types of aqueduct systems critical for urban development.

Collective labor was fundamental during Akama Pishli’s era; workers needed sustenance provided largely by women who supported public works projects through their domestic roles.

The Significance of Akamapishle in Tenochca History

Introduction to Akamapishle

The discussion begins with the introduction of Akamapishle, marking a significant shift in leadership within the Tenochca society. This lineage is noted as the first legitimate and important ruling line.

It is clarified that Akamapishle's arrival does not coincide with the founding of Tenochtitlan but represents a later development in their history.

Historical Context and Migration

The speaker references Maricar Menzar, emphasizing that there has always been a connection between people and lakes, which played a crucial role in early settlements.

The importance of Kamapishli’s arrival is highlighted as it signifies a transformation in Tenochca organization, moving from priestly power during migrations to centralized authority.

Role of Wichilopochtli

Wichilopochtli's last direct communication occurs upon Kamapichli's arrival, indicating a pivotal moment where divine guidance transitions to human leadership through the Tlatuani.

This transition marks an essential change in how history will be narrated henceforth, shifting from divine intervention to human agency.

Societal Structure and Daily Life

Acknowledgment of Dr. Pastrana’s insights into the majority population who supported societal structures through daily labor is made, stressing their foundational role.

Questions on Aslan and Mesoamerican Geography

Dolores Mota Hernández raises questions about Aslan's geographical nature—whether it was an island or land-based—and its implications for understanding migration narratives.

The speaker notes that historical descriptions indicate Mesoamerica had significantly more water bodies than today, affecting settlement patterns.

Educational Institutions: Calpul vs. Calmeca

A distinction is made between Calpul (a social unit based on kinship and work specialization responsible for tax payments) and Calmeca (an educational institution for elite children).

Migration Narratives Across Cultures

Asgar Gámez highlights that many groups have migration stories; these narratives often emphasize foreign origins rather than autochthony.

Notably, various groups like Naguas and Otomis present themselves as outsiders who migrated to new territories, reflecting prestige associated with such identities.

The Riches of Lake Texcoco

Historical Significance and Resources

The Lake of Texcoco was historically rich in agricultural and fishing resources during the post-classic period, although its saline waters limit biodiversity today.

Gabriel Espinoza Pineda's book "El Emburjo del Lago" provides an in-depth study of the lake's salinity variations, which were not uniform but concentrated on specific areas due to internal currents.

Agricultural and Economic Value

The salinity gradient allowed for some cultivation and increased fish populations; salt from the lake was a valuable trade commodity.

The shallow nature of Lake Texcoco made it a significant source of fertilizer (Imo), which is still used today. It also served as a migratory bird habitat, contributing to local biodiversity.

Ecological Insights

Historical accounts describe dense concentrations of migratory birds over parts of the lake, providing additional resources such as feathers, eggs, and guano—an important fertilizer valued highly in trade.

Narrative Techniques in Historical Accounts

Storytelling Dynamics

The narrative structure often omits details about origins when recounting historical migrations or events, presuming audience familiarity with earlier contexts.

Terminology Clarification

A distinction is made between "Calpulí" (often translated as neighborhood or parish by Spanish colonizers) and other terms that reflect residential or economic aspects without a direct equivalent in Spanish.

Acknowledgments and Community Engagement

Recognition of Contributions

Acknowledgments are given to various institutions supporting cultural education, including universities and cultural councils across Mexico.

Audience Interaction

Greetings from viewers across different regions highlight community engagement with the conference series. Notable mentions include historians and students expressing appreciation for educational content.

Understanding Nahuatl and Communication in the Aztec Empire

The Role of Language in Expansion

Leticia Flores Hernández greets friends from Mexico and Honduras, opening a discussion about language and communication during the expansion of the Aztec Empire.

A question arises regarding how the Nahuatl language was used for communication among different peoples, particularly by merchants known as Pochtecas during their trade expeditions.

Language Prestige and Imperial Influence

The concept of "prestige languages" is introduced, comparing Nahuatl to Latin or English, emphasizing that these languages gain prominence not due to beauty but because they are associated with powerful empires.

The speaker explains that imperial powers impose their languages on peripheral groups, necessitating learning for effective communication.

Multilingualism in Key Centers

Historical context is provided about earlier expansions (Toltec influence), suggesting that Nahuatl became a lingua franca due to previous cultural interactions.

Major centers like Tenochtitlan were multilingual environments where various languages coexisted, indicating a rich tapestry of linguistic diversity.

Bilingual Groups and Trade Networks

Discussion highlights diverse Chichimeca groups who spoke multiple languages, showcasing the necessity for bilingualism in trade and social interaction.

Pochtecas are noted as specialized traders who likely spoke several languages fluently to facilitate commerce across different regions.

Speculations on Pochteca Communication Strategies

It is suggested that some Pochtecas may have acted as spies or informants, adept at blending into local cultures while gathering intelligence for the Mexica.

The speaker emphasizes the need for extensive knowledge of local customs and dialects among these traders to effectively navigate their roles.

Historical Context of Language Development

Reference is made to Antonio de Nebrija's assertion that language accompanies empire-building; this principle applies similarly to Nahuatl's role within its historical context.

The Historical Context of Mexico's Naming

The Fall of Tenochtitlán

Discussion on the events in August 1521 when Hernán Cortés defeated Tenochtitlán, leading to its destruction and subsequent burning over three days.

Mention of historical accounts indicating remorse among the locals for their celebratory actions prior to the conquest, necessitating priestly intervention for atonement.

Etymology of "Mexico"

Clarification that in 1525, Hernán Cortés defined "Mexico" in his second letter to Charles V as referring to the basin of Mesoamerica, specifically linked to maguey plants.

Exploration of alternative names used by indigenous groups; Purépechas referred to Aztecs as "mezitsin," meaning "eaters of verro."

Debates on Nomenclature

Examination of Felipe Chalic's argument regarding the name Tenochtitlán being more accurately termed Temisitlán, questioning whether it was appropriate to refer to modern Argentina as Mexico.

Affirmation that early documentation supports the use of both names—Tenochtitlán and Mexico—highlighting a dual nomenclature system.

Socio-political Dynamics Among Indigenous Groups

Rivalries and Alliances

Insight into rivalries among various city-states like Azcapotzalco and their impact on Mexica subsistence strategies and tribute systems.

Acknowledgment that conflicts were not solely military but could also be commercial or prestige-based, reflecting a complex socio-political landscape.

Cultural References

Introduction of mythological elements with references to figures such as Shimalma and Itzpapalotl from codices like Ubin, raising questions about their connections within mythology.

Archaeological Insights into Templo Mayor

Excavation Challenges

Inquiry about the absence of excavations at the House of Jaguars compared to other sites like the House of Eagles; discussion on potential reasons for this lack.

Architectural Features

Description of architectural features surrounding Templo Mayor, including residential structures associated with warrior classes identified through archaeological findings.

Discussion on Jaguar Warriors and Social Mobility

Insights on Jaguar Warriors

The Eagle is closely associated with Uichilo Posti, while jaguars are linked to the night and Téscatlipoca. Ongoing excavations led by Raúl Barrera may uncover more about the jaguar warriors' building.

Questions on Social Mobility in Calpulia

A participant expresses gratitude for the information shared and asks about social mobility within Calpulia, questioning whether individuals could move between different Calpulias of varying hierarchies.

Gender Roles in Warfare

The speaker clarifies that there were no female warriors; warfare was predominantly a male occupation. Women might intervene in extreme situations but primarily during childbirth, which was viewed as a form of combat.

Childbirth as Combat

Childbirth, especially the first one, is likened to battle where bloodshed parallels sacrificial offerings. This perspective suggests that women who experience childbirth are considered warriors despite not engaging in traditional combat.

Mobility Through Marriage

There were instances of social mobility through marriage, particularly patrilocal arrangements where women moved into their husband's household. However, this was not always viewed favorably within society.

Restrictions on Social Mobility

While some mobility existed among commoners (más iguales), it was much more restricted for higher classes (pílis). Transitioning from one class to another was extremely difficult due to ideological and social practices designed to prevent such movements.

Archaeological Findings and Historical Context

Discovery of Remains

Questions arise regarding archaeological findings related to Nesawalcoyot's altar and Pantitlán's whirlpool. The speaker confirms significant remains exist along the old Pirámides road, indicating extensive archaeological work has been conducted.

Anomalies in Archaeological Research

Uncertainty surrounds specific anomalies like Pantitlán's whirlpool; while references exist about its effects continuing into the 19th century, clear explanations remain elusive regarding its historical significance.

Mention of Historical Texts

The discussion touches upon historical documents related to Marinas Ocid and her connection to Wichilopostri. Further exploration into these texts may provide insights into societal structures surrounding death rituals among different hierarchies.

Tezosomo and Death Rituals in Mexica Culture

The Role of Tezosomo in Malinalco

Tezosomo is frequently mentioned in chronicles, particularly as a toponym associated with Malinalco, which translates to "the place of Malinali."

The character appears in various references, notably within the X chronicle group.

Complexity of Death Rituals

The speaker refrains from discussing death rituals due to their complexity and the expertise required, suggesting that Professor Matos is a key authority on this topic.

Burial Practices for Common People

Common individuals were often buried at home or in agricultural fields, reflecting a close relationship with the deceased's body.

It was believed that the dead continued working in the afterlife, performing tasks similar to those they did while alive.

Special Treatment for Certain Cases

Unique burial practices existed for individuals considered sacred or contaminated, such as drowning victims or war captives.

Captured warriors were treated as relatives before sacrifice; their bodies were shared among community members as offerings.

Socio-Cultural Dynamics and Infrastructure

Audience engagement highlights appreciation for insights into Mexica society's early years and cultural dynamics.

Public Hygiene Infrastructure

Questions arise regarding public hygiene infrastructure like baths and drainage systems comparable to those found in Rome.

Water Distribution Systems

Evidence suggests sophisticated water distribution methods using canoes to deliver water from sources to households.

Waste Management Practices

A specialized cleaning service collected waste via canoes, transporting it to designated disposal sites on islands.

Final Thoughts on Calpulteo Dynamics Post-Conquest

An audience member questions whether post-conquest calpulteo structures reflect continuity with pre-Hispanic traditions or align more closely with Roman models.

Exploring Colonial Saints and Mesoamerican Vocations

The Relationship Between Colonial Saints and Mesoamerican Culture

The discussion highlights a study by José Rubén Romero and Juan Agutierre Saces, which examines the selection of saints in colonial cities. It emphasizes that this choice is influenced not only by Roman traditions but also by indigenous Mesoamerican vocations.

The work mentioned is a collaboration between two notable scholars: Juan Agutierre, recognized for her contributions to art history, and José Rubén Romero, an expert on Nahuatl culture. Their joint effort provides valuable insights into the intersection of these cultural influences.

Acknowledgments and Community Engagement

A closing note includes a message from Iqchel Real expressing gratitude for the engaging presentation. It acknowledges key figures such as Miguel Pastrana (referred to as Tlamatimine) and Master Matos Moctezuma (the heir to the throne), highlighting their importance within the community during challenging times.