Women in Aztec civilization - Revision history

123.255.47.249: /* Post-partum */

2024-06-20T09:12:06Z

Post-partum

← Previous revision		Revision as of 09:12, 20 June 2024
Line 47:		Line 47:
	After delivery the tlamatlquiticitl would remain in the house so as to help the mother and monitor her milk supply. Since the child would not begin weaning until after 24 months, this was an important process.<ref name="Schwartz 2018, p. 26">Schwartz 2018, p. 26.</ref> These four days of monitoring also were to ensure a speedy recovery of the mother, and so the tlamatlquiticitl would prepare baths and meals for her. After this period, the bathing ceremony would take place.<ref name="Schwartz 2018, p. 26"/>		After delivery the tlamatlquiticitl would remain in the house so as to help the mother and monitor her milk supply. Since the child would not begin weaning until after 24 months, this was an important process.<ref name="Schwartz 2018, p. 26">Schwartz 2018, p. 26.</ref> These four days of monitoring also were to ensure a speedy recovery of the mother, and so the tlamatlquiticitl would prepare baths and meals for her. After this period, the bathing ceremony would take place.<ref name="Schwartz 2018, p. 26"/>

	The [[Codex Mendoza]] depicts the bathing ceremony, which was conducted by the tlamatlquiticitl, four days after the birth. The child was washed in an [[earthenware]] tub on a rush mat and on each side were symbols, one for boys and the other for girls.<ref name=":52">{{Cite book\|title=Codex Mendoza\|publisher=Miller Graphics\|year=1978\|location=Barcelona, Spain\|pages=71\|translator-last=Ross\|translator-first=Kurt}}</ref> For girls the three objects had to do with homemaking: a basket, a broom, and a [[Spindle (textiles)\|spindle]].<ref name="Ross 1978, p. 70">Ross 1978, p. 70.</ref> And there were five objects for boys, which had to do with male professions: an obsidian blade representing a featherworker, a brush for a [[scribe]], an [[Scratch awl\|awl]] that carpenters work with, a tool used by goldsmiths, and shields with a bow and arrow for a warrior.<ref>Eberl 2013, p. 465.</ref> The tlamatlquiticitl circled around the mat counter-clockwise with the child, washed the child, and then shouted out the name she has chosen for the child as she presented it to the gods.<ref name="Ross 1978, p. 70"/> The water she used to cleanse the outside and inside of the body does not serve the same symbolic function that it does in a Christian baptism, but rather it is used to arouse the spirit of the child and let the gods in.<ref>Eberl 2013, p. 470.</ref> The Codex Yoallo Ehēcatl depicts this bathing ceremony as performed by the gods, ~~and~~ but it is understood that the tlamatlquiticitl impersonated the gods while performing these rituals because they so closely resemble what is depicted.<ref>Eberl 2013, p. 469.</ref> For example, the Yoallo Ehēcatl shows images of the gods presenting the children as well as cutting the umbilical cord.<ref>{{Cite web\|url=https://digi.vatlib.it/view/MSS_Borg.mess.1\|title=Codex Borgia\|website=digi.vatlib.it\|access-date=2018-11-02}}</ref> After the ceremony the tlamatlquiticitl would swaddle the child and give a speech to the mother on how valiantly she had fought and how it was time for rest.<ref name="de Sahagún 1969, p. 179">de Sahagún 1969, p. 179.</ref> Kinsmen were then invited to see the child and praise the mother, which concluded a successful birth.<ref name="de Sahagún 1969, p. 179"/>		The [[Codex Mendoza]] depicts the bathing ceremony, which was conducted by the tlamatlquiticitl, four days after the birth. The child was washed in an [[earthenware]] tub on a rush mat and on each side were symbols, one for boys and the other for girls.<ref name=":52">{{Cite book\|title=Codex Mendoza\|publisher=Miller Graphics\|year=1978\|location=Barcelona, Spain\|pages=71\|translator-last=Ross\|translator-first=Kurt}}</ref> For girls the three objects had to do with homemaking: a basket, a broom, and a [[Spindle (textiles)\|spindle]].<ref name="Ross 1978, p. 70">Ross 1978, p. 70.</ref> And there were five objects for boys, which had to do with male professions: an obsidian blade representing a featherworker, a brush for a [[scribe]], an [[Scratch awl\|awl]] that carpenters work with, a tool used by goldsmiths, and shields with a bow and arrow for a warrior.<ref>Eberl 2013, p. 465.</ref> The tlamatlquiticitl circled around the mat counter-clockwise with the child, washed the child, and then shouted out the name she has chosen for the child as she presented it to the gods.<ref name="Ross 1978, p. 70"/> The water she used to cleanse the outside and inside of the body does not serve the same symbolic function that it does in a Christian baptism, but rather it is used to arouse the spirit of the child and let the gods in.<ref>Eberl 2013, p. 470.</ref> The Codex Yoallo Ehēcatl depicts this bathing ceremony as performed by the gods, but it is understood that the tlamatlquiticitl impersonated the gods while performing these rituals because they so closely resemble what is depicted.<ref>Eberl 2013, p. 469.</ref> For example, the Yoallo Ehēcatl shows images of the gods presenting the children as well as cutting the umbilical cord.<ref>{{Cite web\|url=https://digi.vatlib.it/view/MSS_Borg.mess.1\|title=Codex Borgia\|website=digi.vatlib.it\|access-date=2018-11-02}}</ref> After the ceremony the tlamatlquiticitl would swaddle the child and give a speech to the mother on how valiantly she had fought and how it was time for rest.<ref name="de Sahagún 1969, p. 179">de Sahagún 1969, p. 179.</ref> Kinsmen were then invited to see the child and praise the mother, which concluded a successful birth.<ref name="de Sahagún 1969, p. 179"/>

	===Multiple births===		===Multiple births===

79.46.132.242: /* Spanish rule */

2024-06-13T10:57:16Z

Spanish rule

← Previous revision		Revision as of 10:57, 13 June 2024
Line 70:		Line 70:
	As early as 1529, the Spanish began coercively converting Aztecs to Catholicism. They focused on the Aztec nobility initially, to create an example for the other Aztecs to follow. Nobles such as Quetzalmacatzin, King of Amaquemecan ([[Chalco (altépetl)\|Chalco]]), were forced to choose one wife and abandon the others, to comply with the current Christian institution of marriage, which meant monogamy. Aztec polygamous arrangements, with secondary wives and children, were not legally recognized by the Spanish, who considered such women and children illegitimate and disinherited from claims to ranks or property. This also tore apart the political and economic fabric of Aztec culture, since noble marriages were made with political and territorial claims in mind.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=59–61}}</ref>		As early as 1529, the Spanish began coercively converting Aztecs to Catholicism. They focused on the Aztec nobility initially, to create an example for the other Aztecs to follow. Nobles such as Quetzalmacatzin, King of Amaquemecan ([[Chalco (altépetl)\|Chalco]]), were forced to choose one wife and abandon the others, to comply with the current Christian institution of marriage, which meant monogamy. Aztec polygamous arrangements, with secondary wives and children, were not legally recognized by the Spanish, who considered such women and children illegitimate and disinherited from claims to ranks or property. This also tore apart the political and economic fabric of Aztec culture, since noble marriages were made with political and territorial claims in mind.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=59–61}}</ref>

	Working demands became harsh for women after the Spanish arrived and the [[encomienda]]s were created. Aztec communities had already lost many men to war and epidemics, and the encomiendas meant that more men worked outside of their villages for the [[encomendero]]s. Traditional gender-based divisions of labour became irrelevant. Women no longer had men to do plowing, and were left to do all the agricultural tasks themselves, which included the planting and harvesting, as well as growing enough produce to meet the tribute demands of the encomiendas. .<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=64–5}}</ref> Over several generations, many young women left the rural areas to work as domestic servants or as market vendors in the cities. By the 17th century, Andean women were the majority of the market vendors in colonial cities such as [[La Paz]] (Bolivia), [[Cuzco]] (Peru), and [[Quito]] (Ecuador).<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|page=64}}</ref>		Working demands became harsh for women after the Spanish arrived and the [[encomienda]]s were created. Aztec communities had already lost many men to war and epidemics, and the encomiendas meant that more men worked outside of their villages for the [[encomendero]]s. Traditional gender-based divisions of labour became irrelevant. Women no longer had men to do plowing, and were left to do all the agricultural tasks themselves, which included the planting and harvesting, as well as growing enough produce to meet the tribute demands of the encomiendas.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=64–5}}</ref> Over several generations, many young women left the rural areas to work as domestic servants or as market vendors in the cities. By the 17th century, Andean women were the majority of the market vendors in colonial cities such as [[La Paz]] (Bolivia), [[Cuzco]] (Peru), and [[Quito]] (Ecuador).<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|page=64}}</ref>

	When the Spanish eventually set up industrial textile mills, they had only men working in the mills. The new Spanish culture prohibited women working outside of their home as their priority was to raise children. <ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=59–65}}</ref>		When the Spanish eventually set up industrial textile mills, they had only men working in the mills. The new Spanish culture prohibited women working outside of their home as their priority was to raise children. <ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=59–65}}</ref>

79.46.132.242: /* Multiple Births */

2024-06-13T10:55:53Z

Multiple Births

← Previous revision		Revision as of 10:55, 13 June 2024
Line 49:		Line 49:
	The [[Codex Mendoza]] depicts the bathing ceremony, which was conducted by the tlamatlquiticitl, four days after the birth. The child was washed in an [[earthenware]] tub on a rush mat and on each side were symbols, one for boys and the other for girls.<ref name=":52">{{Cite book\|title=Codex Mendoza\|publisher=Miller Graphics\|year=1978\|location=Barcelona, Spain\|pages=71\|translator-last=Ross\|translator-first=Kurt}}</ref> For girls the three objects had to do with homemaking: a basket, a broom, and a [[Spindle (textiles)\|spindle]].<ref name="Ross 1978, p. 70">Ross 1978, p. 70.</ref> And there were five objects for boys, which had to do with male professions: an obsidian blade representing a featherworker, a brush for a [[scribe]], an [[Scratch awl\|awl]] that carpenters work with, a tool used by goldsmiths, and shields with a bow and arrow for a warrior.<ref>Eberl 2013, p. 465.</ref> The tlamatlquiticitl circled around the mat counter-clockwise with the child, washed the child, and then shouted out the name she has chosen for the child as she presented it to the gods.<ref name="Ross 1978, p. 70"/> The water she used to cleanse the outside and inside of the body does not serve the same symbolic function that it does in a Christian baptism, but rather it is used to arouse the spirit of the child and let the gods in.<ref>Eberl 2013, p. 470.</ref> The Codex Yoallo Ehēcatl depicts this bathing ceremony as performed by the gods, and but it is understood that the tlamatlquiticitl impersonated the gods while performing these rituals because they so closely resemble what is depicted.<ref>Eberl 2013, p. 469.</ref> For example, the Yoallo Ehēcatl shows images of the gods presenting the children as well as cutting the umbilical cord.<ref>{{Cite web\|url=https://digi.vatlib.it/view/MSS_Borg.mess.1\|title=Codex Borgia\|website=digi.vatlib.it\|access-date=2018-11-02}}</ref> After the ceremony the tlamatlquiticitl would swaddle the child and give a speech to the mother on how valiantly she had fought and how it was time for rest.<ref name="de Sahagún 1969, p. 179">de Sahagún 1969, p. 179.</ref> Kinsmen were then invited to see the child and praise the mother, which concluded a successful birth.<ref name="de Sahagún 1969, p. 179"/>		The [[Codex Mendoza]] depicts the bathing ceremony, which was conducted by the tlamatlquiticitl, four days after the birth. The child was washed in an [[earthenware]] tub on a rush mat and on each side were symbols, one for boys and the other for girls.<ref name=":52">{{Cite book\|title=Codex Mendoza\|publisher=Miller Graphics\|year=1978\|location=Barcelona, Spain\|pages=71\|translator-last=Ross\|translator-first=Kurt}}</ref> For girls the three objects had to do with homemaking: a basket, a broom, and a [[Spindle (textiles)\|spindle]].<ref name="Ross 1978, p. 70">Ross 1978, p. 70.</ref> And there were five objects for boys, which had to do with male professions: an obsidian blade representing a featherworker, a brush for a [[scribe]], an [[Scratch awl\|awl]] that carpenters work with, a tool used by goldsmiths, and shields with a bow and arrow for a warrior.<ref>Eberl 2013, p. 465.</ref> The tlamatlquiticitl circled around the mat counter-clockwise with the child, washed the child, and then shouted out the name she has chosen for the child as she presented it to the gods.<ref name="Ross 1978, p. 70"/> The water she used to cleanse the outside and inside of the body does not serve the same symbolic function that it does in a Christian baptism, but rather it is used to arouse the spirit of the child and let the gods in.<ref>Eberl 2013, p. 470.</ref> The Codex Yoallo Ehēcatl depicts this bathing ceremony as performed by the gods, and but it is understood that the tlamatlquiticitl impersonated the gods while performing these rituals because they so closely resemble what is depicted.<ref>Eberl 2013, p. 469.</ref> For example, the Yoallo Ehēcatl shows images of the gods presenting the children as well as cutting the umbilical cord.<ref>{{Cite web\|url=https://digi.vatlib.it/view/MSS_Borg.mess.1\|title=Codex Borgia\|website=digi.vatlib.it\|access-date=2018-11-02}}</ref> After the ceremony the tlamatlquiticitl would swaddle the child and give a speech to the mother on how valiantly she had fought and how it was time for rest.<ref name="de Sahagún 1969, p. 179">de Sahagún 1969, p. 179.</ref> Kinsmen were then invited to see the child and praise the mother, which concluded a successful birth.<ref name="de Sahagún 1969, p. 179"/>

	===Multiple ~~Births~~===		===Multiple births===
	In the Aztec culture, a pregnancy resulting in more than one child was regarded as an omen towards the well being of the parents. Soon after birth, one (or more depending on how many children were born) would be slain to protect the parents. Despite this negative connotation towards twins or multiples, many Aztec creation myths begin with twins, such as Quetzalcoatl, the god of wind and learning. His name has the Aztec word for twin in his name (coatl).<ref name="Schwartz 2018, p. 26" />		In the Aztec culture, a pregnancy resulting in more than one child was regarded as an omen towards the well being of the parents. Soon after birth, one (or more depending on how many children were born) would be slain to protect the parents. Despite this negative connotation towards twins or multiples, many Aztec creation myths begin with twins, such as Quetzalcoatl, the god of wind and learning. His name has the Aztec word for twin in his name (coatl).<ref name="Schwartz 2018, p. 26" />

79.46.132.242: /* Post Partum */

2024-06-13T10:55:44Z

Post Partum

← Previous revision		Revision as of 10:55, 13 June 2024
Line 44:		Line 44:
	If the child died in childbirth, the tlamatlquiticitl would employ an [[obsidian]] knife to remove the fetus in pieces so as not to harm the mother.<ref name="de Sahagún 1969, p. 157">de Sahagún 1969, p. 157.</ref> The tlamatlquiticitl warned the mother not to be trouble by the loss of her child otherwise the spirit of the child would suffer.<ref name="de Sahagún 1969, p. 157"/> Scholars argue, with evidence based in [[Bioarchaeology\|bioarcheology]], that this same method was also used to perform abortions, although they were generally frowned upon.<ref name=":82">Schwartz 2018, p. 29.</ref> The life of the mother was the priority over saving the fetus if the situation was life-threatening, and if the mother was at risk, then the fetus would be dismembered so she would survive.<ref name=":82" /> Women who died during childbirth were given the same honour as a soldier who was slain in battle, and were portrayed as spirits known as [[cihuateteo]].<ref>{{Cite journal\|last=Brumfiel\|first=Elizabeth M.\|date=1998\|title=Huitzilopochtli's Conquest: Aztec Ideology in the Archaeological Record\|journal=Cambridge Archaeological Journal\|volume=8\|issue=1\|pages=3–13\|doi=10.1017/S095977430000127X\|s2cid=162453955 }}</ref>		If the child died in childbirth, the tlamatlquiticitl would employ an [[obsidian]] knife to remove the fetus in pieces so as not to harm the mother.<ref name="de Sahagún 1969, p. 157">de Sahagún 1969, p. 157.</ref> The tlamatlquiticitl warned the mother not to be trouble by the loss of her child otherwise the spirit of the child would suffer.<ref name="de Sahagún 1969, p. 157"/> Scholars argue, with evidence based in [[Bioarchaeology\|bioarcheology]], that this same method was also used to perform abortions, although they were generally frowned upon.<ref name=":82">Schwartz 2018, p. 29.</ref> The life of the mother was the priority over saving the fetus if the situation was life-threatening, and if the mother was at risk, then the fetus would be dismembered so she would survive.<ref name=":82" /> Women who died during childbirth were given the same honour as a soldier who was slain in battle, and were portrayed as spirits known as [[cihuateteo]].<ref>{{Cite journal\|last=Brumfiel\|first=Elizabeth M.\|date=1998\|title=Huitzilopochtli's Conquest: Aztec Ideology in the Archaeological Record\|journal=Cambridge Archaeological Journal\|volume=8\|issue=1\|pages=3–13\|doi=10.1017/S095977430000127X\|s2cid=162453955 }}</ref>

	===Post ~~Partum~~===		===Post-partum===
	After delivery the tlamatlquiticitl would remain in the house so as to help the mother and monitor her milk supply. Since the child would not begin weaning until after 24 months, this was an important process.<ref name="Schwartz 2018, p. 26">Schwartz 2018, p. 26.</ref> These four days of monitoring also were to ensure a speedy recovery of the mother, and so the tlamatlquiticitl would prepare baths and meals for her. After this period, the bathing ceremony would take place.<ref name="Schwartz 2018, p. 26"/>		After delivery the tlamatlquiticitl would remain in the house so as to help the mother and monitor her milk supply. Since the child would not begin weaning until after 24 months, this was an important process.<ref name="Schwartz 2018, p. 26">Schwartz 2018, p. 26.</ref> These four days of monitoring also were to ensure a speedy recovery of the mother, and so the tlamatlquiticitl would prepare baths and meals for her. After this period, the bathing ceremony would take place.<ref name="Schwartz 2018, p. 26"/>

79.46.132.242: /* Pregnancy, childbirth, and the tlamatlquiticitl */

2024-06-13T10:54:14Z

Pregnancy, childbirth, and the tlamatlquiticitl

← Previous revision		Revision as of 10:54, 13 June 2024
Line 31:		Line 31:

	==Pregnancy, childbirth, and the tlamatlquiticitl==		==Pregnancy, childbirth, and the tlamatlquiticitl==
	One of the few positions of power women could hold in Aztec society was that of the tlamatlquiticitl, or the [[midwife]]. These women were proficient in dealing with difficulties arising during pregnancy and labour but as most of the information we have about their practices is passed on from upper class Aztec men and the Spanish conquerors, much of the traditional knowledge has been lost.<ref name=":32">{{Cite book\|title=Women in Ancient America\|last1=Bruhns\|first1=Karen Olsen\|last2=Stothert\|first2=Karen E.\|publisher=University of Oklahoma Press\|year=2014\|isbn=978-0-8061-4628-7\|location=Norman\|pages=143}}</ref> A tlamatlquiticitl attended every pregnant woman, no matter status or class, although women of higher status often had more than one attend them. The tlamatlquiticitl was essential to assisting in birth, and additionally to providing [[prenatal care]] advice.		One of the few positions of power women could hold in Aztec society was that of the tlamatlquiticitl, or the [[midwife]]. These women were proficient in dealing with difficulties arising during pregnancy and labour but as most of the information we have about their practices is passed on from upper class Aztec men and the Spanish conquerors, much of the traditional knowledge has been lost.<ref name=":32">{{Cite book\|title=Women in Ancient America\|last1=Bruhns\|first1=Karen Olsen\|last2=Stothert\|first2=Karen E.\|publisher=University of Oklahoma Press\|year=2014\|isbn=978-0-8061-4628-7\|location=Norman\|pages=143}}</ref> A tlamatlquiticitl attended every pregnant woman, no matter what status or class, although women of higher status often had more than one attend them. The tlamatlquiticitl was essential to assisting in birth, and additionally to providing [[prenatal care]] advice.

	=== Pregnancy ===		=== Pregnancy ===

Squeakachu: removed contradictory changes

2024-01-26T19:13:35Z

removed contradictory changes

← Previous revision		Revision as of 19:13, 26 January 2024
Line 3:		Line 3:
	[[File:British Museum Aztec woman.jpg\|thumb\|Statue of a kneeling woman, possibly a goddess (1300 to 1521 CE).]]		[[File:British Museum Aztec woman.jpg\|thumb\|Statue of a kneeling woman, possibly a goddess (1300 to 1521 CE).]]

	'''Women in Aztec civilization''' shared equal opportunities. [[Aztec civilization]] saw the rise of a military culture that was closed off to women and made their role more prescribed to domestic and reproductive labor and less equal~~, thus woman were allowed to be a part of the military, and men were allowed long hair~~. The status of Aztec women in society was further altered in the [[16th century]], when Spanish conquest forced European norms onto the indigenous culture. However, many pre-Columbian norms survived and their legacy still remains.		'''Women in Aztec civilization''' shared some equal opportunities. [[Aztec civilization]] saw the rise of a military culture that was closed off to women and made their role more prescribed to domestic and reproductive labor and less equal. The status of Aztec women in society was further altered in the [[16th century]], when Spanish conquest forced European norms onto the indigenous culture. However, many pre-Columbian norms survived and their legacy still remains.

	==History==		==History==
Line 57:		Line 57:
	One of the most important roles of Aztec women in the home was to prepare [[masa\|maize flour]] for making [[tortilla]]s, an important tradition for Mexican families today. Dried maize was soaked in lime water, a process known as [[nixtamalization]], and the nixtamalized grains ground. As part of Aztec etiquette, men ate before women.<ref name="Madsen 1960">{{cite book \|last=Madsen \|first=William \|date=1960 \|title=The Virgin's Children: Life in an Aztec Village Today \|publisher=University of Texas Press\|isbn=978-0292741348}}</ref>		One of the most important roles of Aztec women in the home was to prepare [[masa\|maize flour]] for making [[tortilla]]s, an important tradition for Mexican families today. Dried maize was soaked in lime water, a process known as [[nixtamalization]], and the nixtamalized grains ground. As part of Aztec etiquette, men ate before women.<ref name="Madsen 1960">{{cite book \|last=Madsen \|first=William \|date=1960 \|title=The Virgin's Children: Life in an Aztec Village Today \|publisher=University of Texas Press\|isbn=978-0292741348}}</ref>

	Women had a number of other professions in Aztec civilization, including priest, doctor, sorcerer~~, warrior~~.<ref>{{cite book\|last=Buffington, Robert and Lila Caimari, eds.\|title=Keen's Latin American Civilization: History Of Society, 1492 to the Present\|year=2009\|publisher=Westview Press\|isbn=978-0-8133-4408-9\|page=12}}</ref> Women were often recognized in their civilization as professional weavers and crafters.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|page=65}}</ref>		Women had a number of other professions in Aztec civilization, including priest, doctor, sorcerer.<ref>{{cite book\|last=Buffington, Robert and Lila Caimari, eds.\|title=Keen's Latin American Civilization: History Of Society, 1492 to the Present\|year=2009\|publisher=Westview Press\|isbn=978-0-8133-4408-9\|page=12}}</ref> Women were often recognized in their civilization as professional weavers and crafters.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|page=65}}</ref>

	Images in [[Aztec codex\|Aztec codices]], ceramics and sculptures display the elaborate and colorful designs of Aztec weavers. There were regional textile specialties, with associated graphic designs. Most designs were geometric, with some regions specializing in textiles with animal and plant images. Cotton was generally used, and dyes came from blue clays, yellow ochres, and red came from insects living in nopal cacti. Purple was derived from the sea snail ''[[Purpura patula]]'', similar to how the [[Phoenicians]] also derived purple dye used for royal robes from snails.<ref name="Phillips 2011 446–7"/>		Images in [[Aztec codex\|Aztec codices]], ceramics and sculptures display the elaborate and colorful designs of Aztec weavers. There were regional textile specialties, with associated graphic designs. Most designs were geometric, with some regions specializing in textiles with animal and plant images. Cotton was generally used, and dyes came from blue clays, yellow ochres, and red came from insects living in nopal cacti. Purple was derived from the sea snail ''[[Purpura patula]]'', similar to how the [[Phoenicians]] also derived purple dye used for royal robes from snails.<ref name="Phillips 2011 446–7"/>

	Unlike the men, Aztec women were not forced to participate in the military.<ref name="Nash 356–362"/> They were not put into military school as young children like all of their male counterparts~~, which was a choice they could make~~. This meant that while women were denied access to one of the largest sources of wealth and prestige within Aztec society, they were less likely to be killed in battle.		Unlike the men, Aztec women were not forced to participate in the military.<ref name="Nash 356–362"/> They were not put into military school as young children like all of their male counterparts. This meant that while women were denied access to one of the largest sources of wealth and prestige within Aztec society, they were less likely to be killed in battle.

	==Spanish rule==		==Spanish rule==

Aciram at 02:57, 9 January 2024

2024-01-09T02:57:25Z

← Previous revision		Revision as of 02:57, 9 January 2024
Line 3:		Line 3:
	[[File:British Museum Aztec woman.jpg\|thumb\|Statue of a kneeling woman, possibly a goddess (1300 to 1521 CE).]]		[[File:British Museum Aztec woman.jpg\|thumb\|Statue of a kneeling woman, possibly a goddess (1300 to 1521 CE).]]

	'''Women in Aztec civilization''' shared equal opportunities. [[Aztec civilization]] saw the rise of a military culture that was closed off to women and made their role more prescribed to domestic and reproductive labor and less equal, thus woman were allowed to be a part of the military, and men were allowed long hair. The status of Aztec women in society was further altered in the ~~15th~~ century, when Spanish conquest forced European norms onto the indigenous culture. However, many pre-Columbian norms survived and their legacy still remains.		'''Women in Aztec civilization''' shared equal opportunities. [[Aztec civilization]] saw the rise of a military culture that was closed off to women and made their role more prescribed to domestic and reproductive labor and less equal, thus woman were allowed to be a part of the military, and men were allowed long hair. The status of Aztec women in society was further altered in the [[16th century]], when Spanish conquest forced European norms onto the indigenous culture. However, many pre-Columbian norms survived and their legacy still remains.

	==History==		==History==

2600:6C46:45F0:8AE0:C5F3:D954:6610:AAA6 at 02:22, 4 January 2024

2024-01-04T02:22:43Z

← Previous revision		Revision as of 02:22, 4 January 2024
Line 57:		Line 57:
	One of the most important roles of Aztec women in the home was to prepare [[masa\|maize flour]] for making [[tortilla]]s, an important tradition for Mexican families today. Dried maize was soaked in lime water, a process known as [[nixtamalization]], and the nixtamalized grains ground. As part of Aztec etiquette, men ate before women.<ref name="Madsen 1960">{{cite book \|last=Madsen \|first=William \|date=1960 \|title=The Virgin's Children: Life in an Aztec Village Today \|publisher=University of Texas Press\|isbn=978-0292741348}}</ref>		One of the most important roles of Aztec women in the home was to prepare [[masa\|maize flour]] for making [[tortilla]]s, an important tradition for Mexican families today. Dried maize was soaked in lime water, a process known as [[nixtamalization]], and the nixtamalized grains ground. As part of Aztec etiquette, men ate before women.<ref name="Madsen 1960">{{cite book \|last=Madsen \|first=William \|date=1960 \|title=The Virgin's Children: Life in an Aztec Village Today \|publisher=University of Texas Press\|isbn=978-0292741348}}</ref>

	Women had a number of other professions in Aztec civilization, including priest, doctor, sorcerer.<ref>{{cite book\|last=Buffington, Robert and Lila Caimari, eds.\|title=Keen's Latin American Civilization: History Of Society, 1492 to the Present\|year=2009\|publisher=Westview Press\|isbn=978-0-8133-4408-9\|page=12}}</ref> Women were often recognized in their civilization as professional weavers and crafters.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|page=65}}</ref>		Women had a number of other professions in Aztec civilization, including priest, doctor, sorcerer, warrior.<ref>{{cite book\|last=Buffington, Robert and Lila Caimari, eds.\|title=Keen's Latin American Civilization: History Of Society, 1492 to the Present\|year=2009\|publisher=Westview Press\|isbn=978-0-8133-4408-9\|page=12}}</ref> Women were often recognized in their civilization as professional weavers and crafters.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|page=65}}</ref>

	Images in [[Aztec codex\|Aztec codices]], ceramics and sculptures display the elaborate and colorful designs of Aztec weavers. There were regional textile specialties, with associated graphic designs. Most designs were geometric, with some regions specializing in textiles with animal and plant images. Cotton was generally used, and dyes came from blue clays, yellow ochres, and red came from insects living in nopal cacti. Purple was derived from the sea snail ''[[Purpura patula]]'', similar to how the [[Phoenicians]] also derived purple dye used for royal robes from snails.<ref name="Phillips 2011 446–7"/>		Images in [[Aztec codex\|Aztec codices]], ceramics and sculptures display the elaborate and colorful designs of Aztec weavers. There were regional textile specialties, with associated graphic designs. Most designs were geometric, with some regions specializing in textiles with animal and plant images. Cotton was generally used, and dyes came from blue clays, yellow ochres, and red came from insects living in nopal cacti. Purple was derived from the sea snail ''[[Purpura patula]]'', similar to how the [[Phoenicians]] also derived purple dye used for royal robes from snails.<ref name="Phillips 2011 446–7"/>

	Unlike the men, Aztec women were not forced to participate in the military.<ref name="Nash 356–362"/> They were not put into military school as young children like all of their male counterparts. This meant that while women were denied access to one of the largest sources of wealth and prestige within Aztec society, they were less likely to be killed in battle.		Unlike the men, Aztec women were not forced to participate in the military.<ref name="Nash 356–362"/> They were not put into military school as young children like all of their male counterparts, which was a choice they could make. This meant that while women were denied access to one of the largest sources of wealth and prestige within Aztec society, they were less likely to be killed in battle.

	==Spanish rule==		==Spanish rule==

2600:6C46:45F0:8AE0:C5F3:D954:6610:AAA6: Shared equal opportunities

2024-01-04T02:18:24Z

Shared equal opportunities

← Previous revision		Revision as of 02:18, 4 January 2024
Line 3:		Line 3:
	[[File:British Museum Aztec woman.jpg\|thumb\|Statue of a kneeling woman, possibly a goddess (1300 to 1521 CE).]]		[[File:British Museum Aztec woman.jpg\|thumb\|Statue of a kneeling woman, possibly a goddess (1300 to 1521 CE).]]

	'''Women in Aztec civilization''' shared ~~some~~ equal opportunities. [[Aztec civilization]] saw the rise of a military culture that was closed off to women and made their role more prescribed to domestic and reproductive labor and less equal, thus woman were allowed to be a part of the military, and men were allowed long hair. The status of Aztec women in society was further altered in the 15th century, when Spanish conquest forced European norms onto the indigenous culture. However, many pre-Columbian norms survived and their legacy still remains.		'''Women in Aztec civilization''' shared equal opportunities. [[Aztec civilization]] saw the rise of a military culture that was closed off to women and made their role more prescribed to domestic and reproductive labor and less equal, thus woman were allowed to be a part of the military, and men were allowed long hair. The status of Aztec women in society was further altered in the 15th century, when Spanish conquest forced European norms onto the indigenous culture. However, many pre-Columbian norms survived and their legacy still remains.

	==History==		==History==

2600:6C46:45F0:8AE0:C5F3:D954:6610:AAA6: That woman are allowed to be part of the military

2024-01-04T02:17:12Z

That woman are allowed to be part of the military

← Previous revision		Revision as of 02:17, 4 January 2024
Line 3:		Line 3:
	[[File:British Museum Aztec woman.jpg\|thumb\|Statue of a kneeling woman, possibly a goddess (1300 to 1521 CE).]]		[[File:British Museum Aztec woman.jpg\|thumb\|Statue of a kneeling woman, possibly a goddess (1300 to 1521 CE).]]

	'''Women in Aztec civilization''' shared some equal opportunities. [[Aztec civilization]] saw the rise of a military culture that was closed off to women and made their role more prescribed to domestic and reproductive labor and less equal. The status of Aztec women in society was further altered in the 15th century, when Spanish conquest forced European norms onto the indigenous culture. However, many pre-Columbian norms survived and their legacy still remains.		'''Women in Aztec civilization''' shared some equal opportunities. [[Aztec civilization]] saw the rise of a military culture that was closed off to women and made their role more prescribed to domestic and reproductive labor and less equal, thus woman were allowed to be a part of the military, and men were allowed long hair. The status of Aztec women in society was further altered in the 15th century, when Spanish conquest forced European norms onto the indigenous culture. However, many pre-Columbian norms survived and their legacy still remains.

	==History==		==History==

← Previous revision		Revision as of 10:57, 13 June 2024
Line 70:		Line 70:
	As early as 1529, the Spanish began coercively converting Aztecs to Catholicism. They focused on the Aztec nobility initially, to create an example for the other Aztecs to follow. Nobles such as Quetzalmacatzin, King of Amaquemecan ([[Chalco (altépetl)\|Chalco]]), were forced to choose one wife and abandon the others, to comply with the current Christian institution of marriage, which meant monogamy. Aztec polygamous arrangements, with secondary wives and children, were not legally recognized by the Spanish, who considered such women and children illegitimate and disinherited from claims to ranks or property. This also tore apart the political and economic fabric of Aztec culture, since noble marriages were made with political and territorial claims in mind.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=59–61}}</ref>		As early as 1529, the Spanish began coercively converting Aztecs to Catholicism. They focused on the Aztec nobility initially, to create an example for the other Aztecs to follow. Nobles such as Quetzalmacatzin, King of Amaquemecan ([[Chalco (altépetl)\|Chalco]]), were forced to choose one wife and abandon the others, to comply with the current Christian institution of marriage, which meant monogamy. Aztec polygamous arrangements, with secondary wives and children, were not legally recognized by the Spanish, who considered such women and children illegitimate and disinherited from claims to ranks or property. This also tore apart the political and economic fabric of Aztec culture, since noble marriages were made with political and territorial claims in mind.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=59–61}}</ref>

	Working demands became harsh for women after the Spanish arrived and the [[encomienda]]s were created. Aztec communities had already lost many men to war and epidemics, and the encomiendas meant that more men worked outside of their villages for the [[encomendero]]s. Traditional gender-based divisions of labour became irrelevant. Women no longer had men to do plowing, and were left to do all the agricultural tasks themselves, which included the planting and harvesting, as well as growing enough produce to meet the tribute demands of the encomiendas. .<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=64–5}}</ref> Over several generations, many young women left the rural areas to work as domestic servants or as market vendors in the cities. By the 17th century, Andean women were the majority of the market vendors in colonial cities such as [[La Paz]] (Bolivia), [[Cuzco]] (Peru), and [[Quito]] (Ecuador).<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|page=64}}</ref>		Working demands became harsh for women after the Spanish arrived and the [[encomienda]]s were created. Aztec communities had already lost many men to war and epidemics, and the encomiendas meant that more men worked outside of their villages for the [[encomendero]]s. Traditional gender-based divisions of labour became irrelevant. Women no longer had men to do plowing, and were left to do all the agricultural tasks themselves, which included the planting and harvesting, as well as growing enough produce to meet the tribute demands of the encomiendas.<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=64–5}}</ref> Over several generations, many young women left the rural areas to work as domestic servants or as market vendors in the cities. By the 17th century, Andean women were the majority of the market vendors in colonial cities such as [[La Paz]] (Bolivia), [[Cuzco]] (Peru), and [[Quito]] (Ecuador).<ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|page=64}}</ref>

	When the Spanish eventually set up industrial textile mills, they had only men working in the mills. The new Spanish culture prohibited women working outside of their home as their priority was to raise children. <ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=59–65}}</ref>		When the Spanish eventually set up industrial textile mills, they had only men working in the mills. The new Spanish culture prohibited women working outside of their home as their priority was to raise children. <ref>{{cite book\|last=Powers\|first=Karen Vieira\|title=Women in the Crucible of Conquest: The Gendered Genesis of Spanish American Society, 1500–1600\|year=2005\|publisher=University of New Mexico Press\|isbn=978-0-8263-3519-7\|pages=59–65}}</ref>