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Myths and Legends: the Feathered Serpent God 1 Storytimetm
TM Storytime Myths and Legends: The Feathered Serpent God 1 Teaching Resources The Feathered Serpent God is a myth from the Aztec civilisation IN BRIEF about one of their most important gods, Quetzalcoatl, and how he brought people to life. 1 LITERACY LESSON IDEAS The Feathered Serpent God is a good story to read alongside learning about the Aztec civilisation. Quetzalcoatl was an important and powerful god in ancient Central America. Find out more about him on our Quetzalcoatl Fact Sheet and find out about other Aztec gods in our Top 10 Aztec Gods Sheet. See our Feathered Serpent God Word Wise Sheet to find the meanings of any new or tricky words, and have a go at our Quick Comprehension Checker and writing exercises. Put this myth in the correct order using our Story Sequencing Sheet. Looking at the pictures, write the story in your own words using our Simple Storyboards. Make up your own myth to explain why humans come in different shapes and sizes. Discuss your ideas in class. Use our Storytime Writing Sheet to write it. Act out The Feathered Serpent God myth using our printable Quetzalcoatl, Xolotl and Skeleton Masks. The skeletons can be the Lord and Lady of the Underworld. 2 SCIENCE LESSON IDEAS Imagine you are Quetzalcoatl and you have to put the bones you’ve carried back together to make a human. Do you know where each bones goes? Fill in the blanks on our Super Skeleton Sheet and learn the names of some important bones too. Continued on page 2... © storytimemagazine.com 2018 TM Storytime Myths and Legends: The Feathered Serpent God 2 Teaching Resources 3 HISTORY LESSON IDEAS The Aztecs were fascinating. -
The Spanish Conquistadores and Colonial Empire
The Spanish Conquistadores and Colonial Empire Treaty of Tordesillas Columbus’s colonization of the Atlantic islands inaugurated an era of aggressive Spanish expansion across the Atlantic. Spanish colonization after Columbus accelerated the rivalry between Spain and Portugal to an unprecedented level. The two powers vied for domination through the acquisition of new lands. In the 1480s, Pope Sixtus IV had granted Portugal the right to all land south of the Cape Verde islands, leading the Portuguese king to claim that the lands discovered by Columbus belonged to Portugal, not Spain. But in 1493, Spanish-born Pope Alexander VI issued two papal decrees giving legitimacy to Spain’s Atlantic claims over the claims of Portugal. Hoping to salvage Portugal’s holdings, King João II negotiated a treaty with Spain. The Treaty of Tordesillas in 1494 drew a north-to-south line through South America. Spain gained territory west of the line, while Portugal retained the lands east of the line, including the east coast of Brazil. Map of the land division determined by the Treaty of Tordesillas. Image credit: Wikimedia Commons Conquistadores and Spanish colonization Columbus’s discovery opened a floodgate of Spanish exploration. Inspired by tales of rivers of gold and timid, malleable native peoples, later Spanish explorers were relentless in their quest for land and gold. Spanish explorers with hopes of conquest in the New World were known as conquistadores. Hernán Cortés arrived on Hispaniola in 1504 and participated in the conquest of the Island. Cortés then led the exploration of the Yucatán Peninsula in hopes of attaining glory. -
God of the Month: Tlaloc
God of the Month: Tlaloc Tlaloc, lord of celestial waters, lightning flashes and hail, patron of land workers, was one of the oldest and most important deities in the Aztec pantheon. Archaeological evidence indicates that he was worshipped in Mesoamerica before the Aztecs even settled in Mexico's central highlands in the 13th century AD. Ceramics depicting a water deity accompanied by serpentine lightning bolts date back to the 1st Tlaloc shown with a jaguar helm. Codex Vaticanus B. century BC in Veracruz, Eastern Mexico. Tlaloc's antiquity as a god is only rivalled by Xiuhtecuhtli the fire lord (also Huehueteotl, old god) whose appearance in history is marked around the last few centuries BC. Tlaloc's main purpose was to send rain to nourish the growing corn and crops. He was able to delay rains or send forth harmful hail, therefore it was very important for the Aztecs to pray to him, and secure his favour for the following agricultural cycle. Read on and discover how crying children, lepers, drowned people, moun- taintops and caves were all important parts of the symbolism surrounding this powerful ancient god... Starting at the very beginning: Tlaloc in Watery Deaths Tamoanchan. Right at the beginning of the world, before the gods were sent down to live on Earth as mortal beings, they Aztecs who died from one of a list of the fol- lived in Tamoanchan, a paradise created by the divine lowing illnesses or incidents were thought to Tlaloc vase. being Ometeotl for his deity children. be sent to the 'earthly paradise' of Tlalocan. -
Chilam Balam “Prophecies” and the Spanish Invasion and Occupation of Yucatan
CONTRIBUTIONS IN NEW WORLD ARCHAEOLOGY Volume 14 Contributions in New World Archaeology ( ISSN 2080-8216 ) is a semi-annual journal dealing with various aspects of North and South American archaeology, anthropology and ethnohistory. Its main aim is to publish results of archaeological excavations and surveys conducted in various parts of the New World as well as to present papers devoted to the studies of collections of archaeological artefacts discovered in either American continent. Moreover, the journal addresses such subjects as theory, methodology and practice in New World archaeology. www.cnwajournal.org E-mail: [email protected] EDITORIAL OFFICE: EDITORS: 'HSDUWPHQWRI1HZ:RUOG$UFKDHRORJ\ -DQXV].U]\V]WRI.R]áRZVNL ,QVWLWXWHRI$UFKDHRORJ\ -DURVáDZħUDáND -DJLHOORQLDQ8QLYHUVLW\ 5DGRVáDZ3DORQND *ROHELD6WUHHW 0LFKDá:DVLOHZVNL .UDNRZ 3RODQG Telephone: +48 126631595 EDITORIAL BOARD: Robert H. Brunswig Department of Anthropology, University of Northern Colorado, Greeley, USA Víctor González Fernandez Instituto Colombiano de Antropología e Historia, Bogotá, D.C., Colombia Christophe Helmke ,QVWLWXWHRI&URVV&XOWXUDODQG5HJLRQDO6WXGLHV8QLYHUVLW\RI&RSHQKDJHQ'HQPDUN 0LFKDá.REXVLHZLF] ,QVWLWXWHRI$UFKDHRORJ\DQG(WKQRORJ\RIWKH3ROLVK$FDGHP\RI6FLHQFHV 3R]QDĔ%UDQFK 3RODQG .U]\V]WRI0DNRZVNL 3RQWL¿FLD8QLYHUVLGDG&DWyOLFDGHO3HU~/LPD3HUX $OHNVDQGHU3RVHUQ=LHOLĔVNL 'HSDUWPHQWRI(WKQRORJ\DQG&XOWXUDO$QWKURSRORJ\$GDP0LFNLHZLF]8QLYHUVLW\3R]QDĔ 3RODQG 0DULXV]6=LyáNRZVNL &HQWUHIRU3UHFROXPELDQ6WXGLHV8QLYHUVLW\RI:DUVDZ3RODQG Publishing House -
The Fifth Sun, with Ancient Mexican History and Astronomy
Arts and Humanities Open Access Journal Historical Study Open Access The fifth sun, with ancient Mexican history and astronomy Abstract Volume 2 Issue 6 - 2018 This paper offers a brief preliminary new interpretation of early Mexican history, embracing the absolute chronology of the Aztecs before the Spanish Conquest (1519-21). Its full text Zoltan Andrew Simon could clarify some enigmas of their calendar, with particular emphasis on the question of Geologist and land surveyor with diplomas, Canadian Hungarian intercalation, by additional key dates that were recorded in both the Mexican and the Julian amateur scholar, Canada calendars. The previous “ages” of both the Aztecs and the Toltecs have been examined: the two lines of traditions and the corresponding intervals differ from each other, indicating Correspondence: Zoltan Andrew Simon, Geologist and land surveyor with diplomas, Canadian Hungarian amateur scholar, different ancestral lands and/or migrations. The author (69), is a Canadian Hungarian. He 72 Best Crescent, Red Deer, AB, Canada, Tel 1 (403) 392-9189, is an independent amateur scholar, originally a geologist and land surveyor with diplomas. Email He is proposing exact dates for the last two of the five Mexican suns or ages, based on the Legend of the Suns and other records. The beginning of the Fifth Sun is anchored to the Received: September 15, 2018 | Published: December 18, year 1011 C.E by a total solar eclipse visible from Aztlan. By the help of several Mexican 2018 codices, an unbroken chronology could be offered from the birth of the First Sun on 6 August 1240 BCE till the end of the last world age of the Toltecs when all of the Toltec- Chichimec population of Tollan (Tula in the Mexican state of Hidalgo) was massacred during a major eclipse of the sun by the Aztecs. -
Aztec Festivals of the Rain Gods
Michael Graulich Aztec Festivals of the Rain Gods Aunque contiene ritos indiscutiblemente agrícolas, el antiguo calendario festivo de veintenas (o 'meses') de la época azteca resulta totalmente desplazado en cuanto a las temporadas, puesto que carece de intercalados que adaptan el año solar de 365 días a la duración efectiva del año tropical. Creo haber demostrado en diversas pu- blicaciones que las fiestas pueden ser interpretadas en rigor sólo en relación con su posición original, no corrida aún. El presente trabajo muestra cómo los rituales y la re- partición absolutamente regular y lógica de las vein- tenas, dedicadas esencialmente a las deidades de la llu- via - tres en la temporada de lluvias y una en la tempo- rada de sequía - confirman el fenómeno del desplaza- miento. The Central Mexican festivals of the solar year are described with consi- derable detail in XVIth century sources and some of them have even been stu- died by modern investigators (Paso y Troncoso 1898; Seler 1899; Margain Araujo 1945; Acosta Saignes 1950; Nowotny 1968; Broda 1970, 1971; Kirchhoff 1971). New interpretations are nevertheless still possible, especially since the festivals have never been studied as a whole, with reference to the myths they reenacted, and therefore, could not be put in a proper perspective. Until now, the rituals of the 18 veintenas {twenty-day 'months') have always been interpreted according to their position in the solar year at the time they were first described to the Spaniards. Such festivals with agricultural rites have been interpreted, for example, as sowing or harvest festivals on the sole ground that in the 16th century they more or less coincided with those seasonal events. -
Quetzalcoatl, the Maya Maize God, and Jesus Christ
Journal of Book of Mormon Studies Volume 11 Number 1 Article 3 7-31-2002 Quetzalcoatl, the Maya Maize God, and Jesus Christ Diane E. Wirth Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Wirth, Diane E. (2002) "Quetzalcoatl, the Maya Maize God, and Jesus Christ," Journal of Book of Mormon Studies: Vol. 11 : No. 1 , Article 3. Available at: https://scholarsarchive.byu.edu/jbms/vol11/iss1/3 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Quetzalcoatl, the Maya Maize God, and Jesus Christ Author(s) Diane E. Wirth Reference Journal of Book of Mormon Studies 11/1 (2002): 4–15, 107. ISSN 1065-9366 (print), 2168-3158 (online) Abstract Many scholars suggest that Quetzalcoatl of Mesoamerica (also known as the Feathered Serpent), the Maya Maize God, and Jesus Christ could all be the same being. By looking at ancient Mayan writings such as the Popol Vuh, this theory is further explored and developed. These ancient writings include several stories that coincide with the stories of Jesus Christ in the Bible, such as the creation and the resurrec- tion. The role that both Quetzalcoatl and the Maize God played in bringing maize to humankind is com- parable to Christ’s role in bringing the bread of life to humankind. Furthermore, Quetzalcoatl is said to have descended to the Underworld to perform a sacrifice strikingly similar to the atonement of Jesus Christ. -
Cortés After the Conquest of Mexico
CORTÉS AFTER THE CONQUEST OF MEXICO: CONSTRUCTING LEGACY IN NEW SPAIN By RANDALL RAY LOUDAMY Bachelor of Arts Midwestern State University Wichita Falls, Texas 2003 Master of Arts Midwestern State University Wichita Falls, Texas 2007 Submitted to the Faculty of the Graduate College of the Oklahoma State University in partial fulfillment of the requirements for the Degree of DOCTOR OF PHILOSOPHY December, 2013 CORTÉS AFTER THE CONQUEST OF MEXICO: CONSTRUCTING LEGACY IN NEW SPAIN Dissertation Approved: Dr. David D’Andrea Dissertation Adviser Dr. Michael Smith Dr. Joseph Byrnes Dr. James Cooper Dr. Cristina Cruz González ii Name: Randall Ray Loudamy Date of Degree: DECEMBER, 2013 Title of Study: CORTÉS AFTER THE CONQUEST OF MEXICO: CONSTRUCTING LEGACY IN NEW SPAIN Major Field: History Abstract: This dissertation examines an important yet woefully understudied aspect of Hernán Cortés after the conquest of Mexico. The Marquisate of the Valley of Oaxaca was carefully constructed during his lifetime to be his lasting legacy in New Spain. The goal of this dissertation is to reexamine published primary sources in light of this new argument and integrate unknown archival material to trace the development of a lasting legacy by Cortés and his direct heirs in Spanish colonial Mexico. Part one looks at Cortés’s life after the conquest of Mexico, giving particular attention to the themes of fame and honor and how these ideas guided his actions. The importance of land and property in and after the conquest is also highlighted. Part two is an examination of the marquisate, discussing the key features of the various landholdings and also their importance to the legacy Cortés sought to construct. -
De Zumarraga; First Bishop of Mexico
DOCUMENT RESUME ED 114 230 RC 008 AUTHOR Mill r, Hubert J. TITLE Jua de Zumarraga; First Bishop of Mexico. The Tinker Pamphlet Series for the Teaching of Mexican American Heritage. RUB DATE 73 NOTE' 58p.; For related documents/ see RC 008 850 -852 AVAILABLE FROM Mr. Al Ramirez, P.O. Box 471, Edinburg, Texas 78539 \ ($1.00) EDRS PRICE MF-$0.76 Plus Postage. HC Not Available from EDRS. DESCRIPTORS. Alierican Indians; *Biographies; Cultural, Background; *Cultural Interrelationships; Curriculum Enrichment; \\. Curriculum Guides; Elementary Secohdary Education; Institutions; *Mexican American History; *Mexicans; Resource Materials; Sociocultdral Patterns; Vocabulary; *Western Civilization IDENTIFIERS *Zumarraga (Juan de) / ABSTRACT The decades of the 1530's ana 1540's witnessed the -0 founding of Hispanic colonial institutions,many of which with modifications continue today. Among the most lasting of thesehas been the Church. This is part of Juan de Zumarraga's (Mexico'sfikst archbishop) legacy, not only the settingup of ecclesiastical administration but also the prelate's ministryamong his people. Zumarraga's concerns were many and varied: Concern for the Indians' spiritual and mat rial well-being prdmpted Zumarraga to es\ablish schbols and hospita nliroduce the first printing press, an'd collect a library. Equal nificanthnd less known is his role of introducing and promoting European culture in early coinial Mexico. Spain and Pougal were a century ahead of Other European colonial powers in bring g Western Christian civilization to the New World. Throughout the 1 O's much of the present day United States Atlantic seaboard was a wi derness when compared to the developing cultural life in Central Me ico- This booklet's purpose isto provide the essential histori al information for this, head start through the' study of the life of Zumarraga. -
“Processions, Causeways, and Vistas”
Processions and Aztec State Rituals in the Landscape of the Valley of Mexico Johanna Broda This article explores the dimensions of geography, territory and ritual landscapes in the Valley of Mexico during Aztec times (15th and 16th centuries AD). It applies an interdisciplinary perspective combining anthropology, ethnohistory, archaeology, cultural geography and archaeoastronomy to reconstruct Aztec vision of place that transformed the Basin of Mexico into a sacred geography where lakes and mountains, volcanic landscapes, rocks and boulders, temples as well as towns and settlements of other ethnic groups were reinterpreted by the Aztecs according to their cosmovisión. This geography was the stage for the performance of ritual dramas enacted by the Aztec state (Figure 1). Processions and other ritualized acts in the natural as well as the built environment formed an important part of the Aztec calendar festivals; they usually were integrated into larger rituals. By cosmovision, I mean the structured view by which ancient Mesoamericans combined their notions of cosmology into a coherent whole situating the life of man within this cosmic order. This view implied the observation of nature, but it also related the cosmos to society and to the state. Figure 1. Pathway of the priests after kindling New Fire at Huixachtecatl, Cerro de la Estrella (Codex Borbonicus, p. 34, detail). Broda, “Processions and Aztec State Rituals in the Landscape of the Valley of Mexico” Processions in the Ancient Americas, Penn State University Occasional Papers in Anthropology No. 33 (2016): 179 Ideology, on the other hand, denotes a establish a connection with their Chichimec system of symbolic representation that heritage, hunting and warfare. -
Mayaness Through Time
ISSN 1653-2244 MAGISTERUPPSATSER I KULTURANTROPOLOGI – Nr 1 Mayaness Through Time Challenges to ethnic identity and culture from the past to modernity by Ulf Lewin Master Thesis in Cultural Anthropology (20 Swedish credits) Department of Cultural Anthropology and Ethnology Uppsala University Supervisor: Dr. Juan-Carlos Gumucio June 2005 Master Thesis, Uppsala Universitet, Department of Cultural Anthropology and Ethnology, Ulf Lewin, June 2005. Title Mayaness Through Time: Challenges to ethnic identity and culture from the past to modernity . Abstract Some six million people in modern Central America are considered to be “Maya” and thereby descendants of an ethnic group that created one of the great early civilizations of mankind. The present study, in a first section, looks in some detail at how the Maya became a group of its own, slowly separating itself from Mesoamerican neighbors, taking on an ethnic identity, markers and boundaries Attention is paid to what can be considered uniquely Maya and what remained features shared with other groups. This historic section follows the Maya until early colonization. The next section gives an overview of modern Mayaness, activism and Maya claims to preserve and revitalize a supposed heritage, taking it into the 21st century. With the historic section as a mirror and background, the study aims at identifying how Mayaness is maintained through time, how silent testimonies tell us about the use in the past of ethnic and cultural markers. Proofs are given of such elements still alive. The text goes on to discuss the future of Maya ethnic identity and culture, its continuity while changing. Keywords: ethnic identity, ethnicity, culture, Guatemala, Maya, Mayaness, Mesoamerica, Olmecs. -
Quetzalcoatl and the Irony of Empire : Myths and Prophecies in the Aztec Tradition / Davíd Carrasco ; with a New Preface.—Rev
Quetzalcoatl and the Irony of Empire Quetzalcoatl and the Irony of Empire Myths and Prophecies in the Aztec Tradition Revised Edition David Carrasco ~University Press of Colorado Copyright © 2000 by the University Press of Colorado International Standard Book Number 0-87081-558-X Published by the University Press of Colorado 5589 Arapahoe Avenue, Suite 206C Boulder, Colorado 80303 Previously published by the University of Chicago Press All rights reserved. Printed in the United States of America. The University Press of Colorado is a cooperative publishing enterprise supported, in part, by Adams State College, Colorado State University, Fort Lewis College, Mesa State College, Metropolitan State College of Denver, University of Colorado, University of Northern Colorado, University of Southern Colorado, and Western State College of Colorado. The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials. ANSI Z39.48-1992 Library of Congress Cataloging-in-Publication Data Carrasco, Davíd. Quetzalcoatl and the irony of empire : myths and prophecies in the Aztec tradition / Davíd Carrasco ; with a new preface.—Rev. ed. p. cm. Includes bibliographical references and index. ISBN 0-87081-558-X (alk. paper) 1. Aztec mythology. 2. Aztecs—Urban residence. 3. Quetzalcoatl (Aztec deity) 4. Sacred space—Mexico. I. Title. F1219.76.R45.C37 2000 299'.78452—dc21 00-048008 09 08 07 06 05 04 03 02 01 00 10 9 8 7 6 5 4 3 2 1 To my mythic figures