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The debate on the relationship between the pre-Hispanic cities of Tula and Chichén Itzá has polarized the interpretation of Mesoamerican history, from those who deny any direct contact, to those who maintain that these contacts existed in the form of invasions or migrations. In this work we present epigraphic evidence reinforcing the direct relationship between both cities, which adds to the considerable iconographic and architectural evidence of such nexus. [ABSTRACT FROM AUTHOR]

El artículo discute los conflictos que surgieron entre indígenas y españoles a partir de los testimonios escritos en pictografías del siglo XVI con un enfoque en la historia tolteca chimeca reflejada en los mapas de San Juan Cuahtinchan.

El articulo discute sobre la Migración De Los Tepehuas Chichimecas Los Toltecas Chichimecas con el enfoque de la

El articulo discute sobre la migración de los toltecas chichimecas con el enfoque de la imagen representa el territorio de origen de los toltecas chichimecas y emblemdticas del territorio desdrtico.

Green stone slabs are characteristic of the Epiclassic period (650-900 A.D.). On them, warriors, dignitaries and priests were embodied. This paper provides a symbolic and contextual analysis of several of the said plates -in this case- recovered at the sites of Xochicalco (650-900 AD) and Tula (900-1200 AD), focusing specifically on the symbolic and emotional meanings that the Toltecs assigned to this class of object. From the ritual theory of Victor Turner [1980, 1988], an alternative interpretation of these objects is proposed, since it has been assumed that they allude to priests in a state of trance. Here, it is postulated that the subjects are representations of the dead, deposited as relics and loaded with meta-messages from bygone times, and which appear in later contexts, such as at the sites of Tula or Tenochtitlan. [ABSTRACT FROM AUTHOR]

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This article explores the role of material culture, specifically ceramics, in the construction of identity, social memory, and understandings of the past in the Postclassic Basin of Mexico. As ceramics are used in everyday activities and eventually discarded and abandoned, they come to take on different meanings, associations, and roles and, thus, may influence the ideas and actions of those around them. This article examines patterns of use of ceramics within domestic contexts at the site of Xaltocan, Mexico, coupled with regional patterns of stylistic change and distribution, to explore the ways in which ceramics and ceramic style both shaped and were shaped by people's conceptions of themselves and others. The results suggest that the adoption (and rejection) of style was an active choice on the part of producers and consumers. It is argued that Black-on-Orange ceramics were used by emerging city-states in Postclassic central Mexico to help materialize an idealized Toltec heritage. [ABSTRACT FROM AUTHOR]

Article is devoted to sculptural images of the Maya and their value for understanding of outlook of these people. The sculpture of the Maya is deeply symbolical, its symbols are religious. It bears information on religion, representations on afterlife of the Maya, and also on features of their historical development. It is confirmation of that in ancient art the semiotics prevails over an esthetics.

Las sociedades del Epiclásico compartieron una característica fundamental: fueron militares y competitivas; sus principios ideológicos y organizativos pueden considerarse antecedentes de las culturas que les sucedieron, la tolteca y la mexica. Xochicalco es el ejemplo más conocido de aquellas sociedades del Epiclásico y la que nos ofrece un panorama más completo de su organización política interna. [ABSTRACT FROM AUTHOR]

The aim of the submitted paper is the naming of some (potential) connotations among Schopenhauer’s model of disinterestedness, draught in his aesthetical and ethical theory and predominantly Toltec teaching of Jaroslav Dušek. Schopenhauer’s concept of art or his explanation of purposeless and non-utilitarian production of the genius that corresponds with Dušek’s perception (but even practical realization) of so-called synchronicity that satisfies thematic background of the introductory part. I focus my attention on the common reasoning of the reflections of both thinkers in ethical questions in the second part. I put the context of Toltec compliment and persuasion “You are my other I” (“In Lak’ech”) explained by Dušek into the context with Schopenhauer’s arguments for the elimination of the egoism, thus, with the topic of identity of inner essence of all the living.

Tula, Hidalgo, was an important early Postclassic city that dominated much of central Mexico as well as adjacent regions to its north and west. For many decades, Tula was thought to be the city that early colonial documents referred to as 'Tollan,' or 'place of the reeds.' It is clear that the Aztec Empire, a later civilization that dominated a much larger area, revered Tollan and connected themselves to the city and its people, the Toltecs, in various ways. Recent research has questioned whether Tula was indeed the Tollan that the Aztecs revered; instead, Tollan may have been a concept that referred to all of the great civilizations that preceded the Aztecs. These two perspectives, which I frame as the 'single Tollan/many Tollans' debate, have important consequences for our understanding of the early Postclassic period as well as colonial configurations of power. I argue that to understand the Aztecs' relationships with their past, and the colonial consequences of those relationships, it is important to shift away from questions of truth. Instead, I concentrate on historical narratives and the social, material, and biological effects that they produced, including the early and late Aztec interventions at Tula. I argue that Jorge Acosta's data provide evidence for an Early Aztec period termination ritual and a Late Aztec period New Fire ceremony that ushered in a new population boom at Tula. In turn, these connections allowed for the unprecedented rise of the Moctezuma family during the colonial period. This evidence forms part of a broader argument that the two sides of the Tula debate are not mutually exclusive. Rather, they both form part of attempts to control, claim, and revere the past in the inherently unstable fields of power that characterized the late Postclassic and early colonial periods in central Mexico. [ABSTRACT FROM AUTHOR]

In this paper, I aim to provide an analysis of various Lithuanian Neoshamanic groups' relationships to a local Pagan tradition and to show the impact of socio-political context on the popularity of shamanic interpretations of Indo-European religious traditions and various possibilities of expressions of interest in local Indo-European customs. Building on 2009-2015 fieldwork data and analysis of published scholarly and Neoshamanic texts, I present the Lithuanian Neoshamanic milieu, discuss scholarly interpretations of shamanic elements in the Baltic religious tradition, examine interpretations of the local Pagan tradition relevant to Lithuanian Neoshamanic communities, consider Lithuanian Neopagan attitudes to shamanic interpretations of the Baltic tradition, and analyze the impact of Lithuanian socio-political context. [ABSTRACT FROM AUTHOR]

Indigenous political leaders and indigenous peoples’ diplomatic representatives urge states’ government and international organization representatives to sit at the negotiating table to ensure that traditional knowledge becomes incorporated in local, regional, and international agreements aimed at mitigating and organizing adaption strategies to remedy the adverse effects of climate change. How can traditional knowledge be employed along with conventional sciences? When indigenous peoples’ advocates call for scholars, representatives of states’ governments, and international institutions to recognize and respect “traditional knowledge,” what features of traditional knowledge should they recognize and respect? How will they know the difference between conventional knowledge and traditional knowledge—are there differences and what are they? Can traditional knowledge inform modern climate change food security adaptation strategies, and if so what form does the application of traditional knowledge take? In this essay I offer an answer to these questions by explaining a Fourth World scientific method for deciphering the knowledge system of proto-historic West Mexico (600 CE to 1540 CE) and blending that method with conventional scientific methods. I discuss a method of multi-variant domain retrodiction and the transposition of elements of the ancient Anáhuac scientific system into a contemporary structure blended with aspects of conventional scientific methods, thus providing details about the construction, internal coherence, and conceptual foundations of a knowledge system that extends throughout the western hemisphere. The conceptual framework presented can be incorporated into agreements between indigenous peoples’ representatives and their counterparts in states’ governments as they seek approaches to mutually understanding strategies for tackling vexing complex problems. Discussing a method for “blending” the Anáhuac knowledge system with the Cartesian knowledge system that arose in 17th century Europe may be possible if the two systems are used “in parallel” to facilitate collaboration between indigenous scientists and conventional scientists permitting them to formulate adaptation strategies that help all populations. The method of decipherment and transposition may have wider application when the need exists to blend ancient knowledge systems from various parts of the world with conventional knowledge systems used to address complex challenges in many parts of the world. [ABSTRACT FROM AUTHOR]

ABSTRACT Tula is well known in the archaeological community and in popular consciousness as the capital of the Toltecs. Less well known are the three generations of local residents who have devoted their labor to archaeological projects in the Tula region over the past 70+ years. Since Acosta's foundational work in the 1940s to the present day, archaeologists working at Tula have enjoyed the local population's solid support. This chapter uses interviews with the inhabitants of Tula de Allende to illustrate the seldom-acknowledged backbone of local support that makes all archaeology at Tula possible and suggests directions for future ethnographic research. [ABSTRACT FROM AUTHOR]

El artículo discurre sobre las procesiones religiosas en la antigua Tollan o el sitio Tula de México. Los autores comentan sobre los ritos y las ceremonias de la sociedad tolteca, la religión de la gente indígena y la cohesión social de la sociedad. Se menciona el simbolismo de las serpientes y los caracoles en el arte y el artículo ofrece dibujos y mapas del sitio Tula.

El artículo discurre sobre la ciudad antigua y el sitio arqueológico actual de Tula en México. Los autores comentan sobre la importancia de la ciudad en la civilización tolteca y describe el edificio conocido como la Casa del Apartado. Examinan los ejemplos de la escultura azteca nombrada chacmool. También se considera la prevalencia de la imitación y la reutilización de este tipo de arte entre varios grupos indígenas en la región.

El artículo enfoca en el manuscrito mexicano del siglo 16 conocido como la "Historia Tolteca-Chichimeca." Se considera su historia, sus características físicas y se citan los estudios que se han realizado del códice. También se describe su contenido y su fecha de elaboración, y se proveen varias imágenes de las páginas del manuscrito.

The article explores the concept of Mexican-American childhood in the context of Mexican-American theater. Author Cordelia Candelaria said that the concept of Mexican-American childhood can be traced to the culture and beliefs of Mesoamerican civilizations like the Maya, Toltec and Aztec cultures. The play "La Pastorela" is one play where Mexican-American children perform heavily, where they act as virgins, angels and shepherds. According to the author, this play tends to neglect a child actor and the contribution he has done for the play.

El artículo explora las similitudes del arte y de la arquitectura pública de las ciudades prehispánicas de Tula y Chichen Itzá. Se considera la historia de la identificación de una fase maya-tolteca en Chichen Itzá y se citan algunas de las evidencias arqueológicas e históricas usadas para fundamentar esa identificación. El autor reflexiona sobre la necesidad de una investigación cuidadosa del tema.

Se describen los estudios arqueológicos de los barrios de la Zona Urbana Norte de la ciudad prehispánica tolteca de Tula. Se describen las características de algunas de las unidades habitacionales, se comenta sobre su relación con los recintos religiosos y se considera la conformación social de los distintos barrios.

El artículo enfoca en las investigaciones arqueológicas del Edificio 4 en el sitio de Tula, estado de Hidalgo, México. Se describen las excavaciones del edificio, se indican sus características arquitectónicas y se comenta sobre su relación con la clase gobernante tolteca. También se citan los vestigios arqueológicos del abandono del edificio alrededor del siglo 12 d.C.

El artículo enfoca en las investigaciones del Edificio 3 (el Palacio Quemado) ubicado en el sitio arqueológico de Tula, en Hidalgo, México. Se indica la historia de las investigaciones del sitio, se describen las características arquitectónicas y artísticas de la misma y se comenta sobre la relación entre la ciudad tolteca de Tula y el arte de la ciudad mexica de Tenochtitlan.

El artículo enfoca en en las investigaciones arqueológicas del sitio de Tula, estado de Hidalgo, México. Considera la historia de la investigación y conservación del sitio tolteca y describe el programa de investigaciones que se realiza desde el año 2002 en varias edificaciones incluyendo el Palacio de Quetzalcóatl, el Palacio del Este y el Palacio Charnay. También cita los trabajos de conservación en el conjunto edilicio de Tula Chico.

El artículo enfoca en la identificación del sitio arqueológico de Tula (en Hidalgo, México) como la ciudad tolteca de Tollan. Se citan algunas de las investigaciones arqueológicas más importantes incluyendo las de la Universidad de Missouri y del INAH (Instituto Nacional de Antropología e Historia) y se indican las referencias a Tollan en diversos relatos históricos prehispánicos y coloniales. También se describe la relación de Tollan con el monarca tolteca Quetzalcóatl.

The people of the Tula region in Coyotlatelco times placed a fundamental tole in the development of the Toltec state. However, little has been discussed about the socio-political organization of these communities. This article explores the Coyotlatelco socio-political organization in the Tula region between A.D. 650 and A.D. 800 based on archaeological data that have been generated in recent years. [ABSTRACT FROM AUTHOR]

The article discusses the background of the Toltec which is an ancient inhabitant of Tula and Quetzalcoatl and their feathered-serpent god-king. Based on archives, Toltec had invaded the Maya regions and have made accomplishments such as excellent, graceful and delicate with confident no human blood ever stained their altar for they offered fruits, flowers and birds. It describes that the art historical and archeological side of the Toltec who were seeking cultural constants found at the two places and referred to Toltec of Tollan as the source of wisdom and inventors of the calendar or the creators of civilization.

The article discusses some early American natives. The author begins by talking about the physical characteristics of the natives of the area that was then known as the Republic of Mexico. The author mentions Mound Builders, the Aztecs, and the Toltec populations in Middle America and Mexico. A band of fisherman known as the Aztlan that lived on an island in a lagoon on the west coast of Mexico are discussed. The author explains how the Aztlan migrated from the island to the mainland. The article also mentions Montezuma II, Emperor of the Aztecs.

El artículo explora el modelo de gobierno azteca, su representación arquitectónica y su relación con la cultura tolteca. Se considera la arquitectura de los edificios administrativos de la ciudad azteca de Teotihuacan, se comenta sobre la relación entre las ciudades prehispánicas de Tula y de Teotihuacan y se indican algunos de los rasgos toltecas de los gobernantes aztecas.

El artículo enfoca en las excavaciones del sitio arqueológico de Tula Chico y la evidencia que provee para la investigación de la dinastía real tolteca de Tula. Se describen las esculturas y relieves hallados en Tula Chico, se las relaciona con la representación de reyes y nobles en otros sitios y códices prehispánicos. También se comenta sobre la destrucción y el abandono del sitio a mediados del siglo 9 d.C.

El artículo presenta información acerca de los rituales asociados con la migración en la civilización tolteca-chichimeca durante la conquista española de México a principios del siglo 16, según manuscritos y códices realizados en el momento.