“What in the World Have You Done To Me, My Lover?” Sex, Servitude, and Politics among the Pre-Conquest Nahuas as seen in the Cantares Mexicanos

2006 ◽  
Vol 62 (3) ◽  
pp. 349-389 ◽  
Author(s):  
Camilla Townsend
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
First Century ◽  
Spanish Conquest ◽  
The People ◽  
The World ◽  
Twenty First Century ◽  
In The Beginning ◽  
First Time ◽  
Warrior Women

The year 13-Reed [1479]. It was at this time that the people of Ame-cameca and the Chalcas Tlalmanalcas came to sing for the first time in Mexico. At that time they performed the song of the women of Chalco, the Chalca Cihuacuicatl. They came to sing for the lord Axayacatzin.The song and the dance were begun in the patio of the palace while Axayacatl was still inside in the house of his women. But in the beginning the song was poorly performed. A noble of Tlalmanalco was playing the music very clumsily, and making the great drum sound in a lazy offbeat way until finally in desperation he leaned down over it, not knowing what else to do.There, however, close to the place of the drums, was a man called Quecholcohuatzin, noble from Amecameca, a great singer and musician as well. When he saw that all was being lost and that the song and the dance were being ruined, he quickly placed himself next to the drum section. He picked up a drum and through his effort he gave new strength to the dance so that it would not be ruined. Thus Quecholcohuatzin made the people sing and dance. . . . Axayacatl who was still inside the palace, when he heard how marvelously Quecholcohuatzin played the music and made the people dance, was surprised, and his heart filled with excitement. He quickly arose and left the house of his women and joined in the dance. As Axayacatl approached the place of the dance his feet began to follow the music and he was overcome with joy as he heard the song and so he too began to dance and spin round and round.When the dance was over, the lord Axayacatl spoke, saying, “Fools, you have brought this fumbler before me, who played and directed the song. Don’t let him do it again.” The people from Chalco answered him, saying, “It is as you wish, supreme lord.” And because Axayacatl had given this command, all the nobles of Chalco became terrified. They stood there looking at each other, and it is said that truly they were very frightened.. . . But the lord Axayacatl was well pleased [with Quecholcohuatzin] and continued to take delight in the “Song of the Women of Chalco,” the Chalca Cihuacuicatl. So it was that once again he had the Chalcas, all of the nobles, return, and he asked them to give him the song and he also asked all those from Amecameca, because the song was theirs, it belonged to the tlailotlaque, the men who had returned. The song was their property, the “Song of the Warrior Women of Chalco.” Chimalpahin, Seventh Relation Ms. Mexicain 74, Bibliothèque Nationale de Paris Folios 174-176The indigenous historian Chimalpahin seemed quite certain that events on a certain day in 1479 had unfolded as he described them, though he wrote over a century later and saw it all through the refracting lens of the intervening Spanish conquest. Posterity has been the more inclined to believe him since there exists a song amongst those collected in the sixteenth century under the auspices of the Franciscans entitled “The Song of the Women of Chalco” (Chalca cihuacuicatl) in which the singer addresses Axayacatl as the conqueror of Chalco and as her own lord and master. But what can we in the twenty-first century make of these two sources? We might pursue a number of interpretive avenues. In this article I will ask specifically what we actually know about the fifteenth-century performance event, and what, if anything, we can glean from the song concerning the lives of the Nahua women in that nearly untranslatable category whom we know in English as “concubines.”

“What in the World Have You Done To Me, My Lover?” Sex, Servitude, and Politics among the Pre-Conquest Nahuas as seen in the Cantares Mexicanos

2006 ◽  
Vol 62 (03) ◽  
pp. 349-389
Author(s):  
Camilla Townsend
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
First Century ◽  
Spanish Conquest ◽  
The People ◽  
The World ◽  
Twenty First Century ◽  
In The Beginning ◽  
First Time ◽  
Warrior Women

The year 13-Reed [1479]. It was at this time that the people of Ame-cameca and the Chalcas Tlalmanalcas came to sing for the first time in Mexico. At that time they performed the song of the women of Chalco, the Chalca Cihuacuicatl. They came to sing for the lord Axayacatzin. The song and the dance were begun in the patio of the palace while Axayacatl was still inside in the house of his women. But in the beginning the song was poorly performed. A noble of Tlalmanalco was playing the music very clumsily, and making the great drum sound in a lazy offbeat way until finally in desperation he leaned down over it, not knowing what else to do. There, however, close to the place of the drums, was a man called Quecholcohuatzin, noble from Amecameca, a great singer and musician as well. When he saw that all was being lost and that the song and the dance were being ruined, he quickly placed himself next to the drum section. He picked up a drum and through his effort he gave new strength to the dance so that it would not be ruined. Thus Quecholcohuatzin made the people sing and dance. . . . Axayacatl who was still inside the palace, when he heard how marvelously Quecholcohuatzin played the music and made the people dance, was surprised, and his heart filled with excitement. He quickly arose and left the house of his women and joined in the dance. As Axayacatl approached the place of the dance his feet began to follow the music and he was overcome with joy as he heard the song and so he too began to dance and spin round and round. When the dance was over, the lord Axayacatl spoke, saying, “Fools, you have brought this fumbler before me, who played and directed the song. Don’t let him do it again.” The people from Chalco answered him, saying, “It is as you wish, supreme lord.” And because Axayacatl had given this command, all the nobles of Chalco became terrified. They stood there looking at each other, and it is said that truly they were very frightened. . . . But the lord Axayacatl was well pleased [with Quecholcohuatzin] and continued to take delight in the “Song of the Women of Chalco,” the Chalca Cihuacuicatl. So it was that once again he had the Chalcas, all of the nobles, return, and he asked them to give him the song and he also asked all those from Amecameca, because the song was theirs, it belonged to the tlailotlaque, the men who had returned. The song was their property, the “Song of the Warrior Women of Chalco.” Chimalpahin, Seventh Relation Ms. Mexicain 74, Bibliothèque Nationale de Paris Folios 174-176 The indigenous historian Chimalpahin seemed quite certain that events on a certain day in 1479 had unfolded as he described them, though he wrote over a century later and saw it all through the refracting lens of the intervening Spanish conquest. Posterity has been the more inclined to believe him since there exists a song amongst those collected in the sixteenth century under the auspices of the Franciscans entitled “The Song of the Women of Chalco” (Chalca cihuacuicatl) in which the singer addresses Axayacatl as the conqueror of Chalco and as her own lord and master. But what can we in the twenty-first century make of these two sources? We might pursue a number of interpretive avenues. In this article I will ask specifically what we actually know about the fifteenth-century performance event, and what, if anything, we can glean from the song concerning the lives of the Nahua women in that nearly untranslatable category whom we know in English as “concubines.”

scholarly journals Photoblogs: the immediate need to document early twenty-first century photography practices

2021 ◽  
Author(s):  
Stephanie Atwood
Keyword(s):  
First Century ◽  
Future Generations ◽  
Hard Copy ◽  
Digital Cameras ◽  
Collections Management ◽  
Camera Phones ◽  
The People ◽  
Early Twenty ◽  
The World ◽  
Twenty First Century

This thesis attempts to suggest ways in which museums might better understand and make informed decisions about acquiring, preserving, and cataloguing photoblogs, which are an early twenty-first century photography practice. Photographers can now use the World Wide Web to show and share their images, because of the advent of digital cameras, camera phones, and cheap, open-source photo-blogging tools available to the general population. This thesis will help museums to better understand and be comfortable in acquiring digital artefacts, such as photoblogs, that will enrich their photographic collections for future generations. Acquisition tools and preservation methods are defined and discussed. The process of cataloguing photoblogs in current collections-management databases is not much different from cataloguing hard-copy photographs. The "People of Walmart" photoblog is used as an example and an illustration to clearly define the difficult technical jargon separating curatorial and collections management departments from information technology departments.

scholarly journals Leading Beautifully: The Creative Economy and Beyond

2018 ◽  
Vol 50 (4) ◽  
pp. 11-39
Author(s):  
Nancy J. Adler
Keyword(s):  
First Century ◽  
Creative Economy ◽  
The Past ◽  
The World ◽  
The Future ◽  
Passionate Commitment ◽  
Twenty First Century ◽  
Traditional Structures ◽  
First Time

<p align="right">Only by investing in the artistry of our humanity <br/>will we create a peaceful, prosperous planet</p> “These times are riven with anxiety and uncertainty” asserts John O’Donohue.<sup>1</sup> “In the hearts of people some natural ease has been broken. … Our trust in the future has lost its innocence. We know now that anything can happen. … The traditional structures of shelter are shaking, their foundations revealed to be no longer stone but sand. We are suddenly thrown back on ourselves. At first, it sounds completely naïve to suggest that now might be the time to invoke beauty. Yet this is exactly what … [we claim]. Why? Because there is nowhere else to turn and we are desperate; furthermore, it is because we have so disastrously neglected the Beautiful that we now find ourselves in such a terrible crisis.”<sup>2</sup> Twenty‑first century society yearns for a leadership of possibility, a leadership based more on hope, aspiration, innovation, and beauty than on the replication of historical patterns of constrained pragmatism. Luckily, such a leadership is possible today. For the first time in history, leaders can work backward from their aspirations and imagination rather than forward from the past.<sup>3</sup> “The gap between what people can imagine and what they can accomplish has never been smaller.”<sup>4</sup> Responding to the challenges and yearnings of the twenty‑first century demands anticipatory creativity. Designing options worthy of implementation calls for levels of inspiration, creativity, and a passionate commitment to beauty that, until recently, have been more the province of artists and artistic processes than the domain of most managers. The time is right for the artistic imagination of each of us to co‑create the leadership that the world most needs and deserves.

scholarly journals Mac Giolla Phádraig Clerics 1394-1534 AD: Part I

2021 ◽  
Vol 2 ◽  
pp. 42-65
Author(s):  
Mike Fitzpatrick
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Fourteenth Century ◽  
First Century ◽  
Historical Records ◽  
Late Medieval ◽  
Twenty First Century ◽  
Late Fifteenth ◽  
The Relationship ◽  
Century Science

Mac Giolla Phádraig Clerics 1394-1534 AD is a three-part series, which provides an account of all known individual Mac Giolla Phádraig clerics in the late medieval era and details their temporalities, occupations, familial associations, and broader networks. The ultimate goal of the series is the full contextualisation of all available historical records relating to Mac Giolla Phádraig clerics alongside the genealogical record that can be extracted by twenty-first century science – that being the science of Y-DNA. The Papal Registers, in particular, record numerous occurrences of Mac Giolla Phádraig clerics, predominantly in the dioceses of Cill Dalua (Killaloe) and Osraí (Ossory), from the late fourteenth to the early sixteenth century. Yet, no small intrigue surrounds their emergence. Part I of Mac Giolla Phádraig Clerics 1394-1534 AD examines the context surrounding the earliest appointments of Mac Giolla Phádraig clerics, which is in neither Cill Dalua nor Osraí but the diocese of Luimneach (Limerick). Once that context is understood, a pattern of associations emerges. A ‘coincidental’ twenty-first century surname match from the Fitzpatrick Y-DNA project leads to a review of the relationship between the FitzMaurice of Ciarraí (Kerry) clerics and Jordan Purcell, Bishop of Cork and Cloyne (1429-1472). The ‘coincidence’ then leads to an examination of a close Y-DNA match between men of the surnames Purcell and Hennessey. That match, coupled with the understanding that Nicholas Ó hAonghusa (O’Hennessey), elected Bishop of Lismore and Waterford (1480-1483) but with opposition, is considered a member of Purcell’s household, transforms the ‘coincidence’ into a curiosity. Part I morphs into a conversation, likely uncomfortable for some, relating to clerical concubinage, illegitimacy, and the ‘lubricity’ of the prioress and her nuns at the Augustinian nunnery of St Catherine's O’Conyll. The nunnery was located at Mainistir na gCailleach Dubh (Monasternagalliaghduff), which lay just a stone’s throw from where Bishop Jordan Purcell and Matthew Mac Giolla Phádraig, the first Mac Giolla Phádraig cleric recorded in the Papal Registers, emerged. Part I makes no judgments and draws no firm conclusions but prepares the reader for Part II by ending with some questions. Do the Mac Giolla Phádraig clerics of Osraí, who rose to prominence in the late-fifteenth century, have their origins in Deasmhumhain (Desmond)? Could the paternal lineages of Mac Giolla Phádraig clerics be, at least from the mid-fourteenth century, with the house of the Geraldine FitzMaurice clerics of Ciarraí? And, could some of the modern-day descendants of the Mac Giolla Phádraig clerics be those Costigans, FitzGeralds, and Fitzpatricks who are found under haplotype R-A1488?

Sacrificing youth for a fabricated humanity: Governance, youth, and onto-theology in the cabin in the woods

2017 ◽  
Vol 17 (2) ◽  
pp. 236-263
Author(s):  
Andrea E. Mayo
Keyword(s):  
Young People ◽  
Well Being ◽  
First Century ◽  
The People ◽  
Political Events ◽  
The World ◽  
End Of The World ◽  
Twenty First Century

This paper analyzes Drew Goddard and Joss Whedon's recent film, Cabin in the Woods (2012), using Thomas J. Catlaw's Fabricating the People (2007), to illustrate the precarious position of youth at the beginning of the twenty-first century. The author argues that just as the film requires young people to sacrifice themselves for the good of humanity, recent political events ask young people to sacrifice their well-being for the sake of neo-liberalism. Throughout the film, youth refuse the sacrificial logic of the Director, choosing instead a “logic of subtraction.” While the film seemingly ends with the nihilistic end of the world, when viewed through the lens of Fabricating the People it may also offer a hopeful suggestion for how young people can resist and change oppressive systems of governance.

scholarly journals Photoblogs: the immediate need to document early twenty-first century photography practices

2021 ◽  
Author(s):  
Stephanie Atwood
Keyword(s):  
First Century ◽  
Future Generations ◽  
Hard Copy ◽  
Digital Cameras ◽  
Collections Management ◽  
Camera Phones ◽  
The People ◽  
Early Twenty ◽  
The World ◽  
Twenty First Century

This thesis attempts to suggest ways in which museums might better understand and make informed decisions about acquiring, preserving, and cataloguing photoblogs, which are an early twenty-first century photography practice. Photographers can now use the World Wide Web to show and share their images, because of the advent of digital cameras, camera phones, and cheap, open-source photo-blogging tools available to the general population. This thesis will help museums to better understand and be comfortable in acquiring digital artefacts, such as photoblogs, that will enrich their photographic collections for future generations. Acquisition tools and preservation methods are defined and discussed. The process of cataloguing photoblogs in current collections-management databases is not much different from cataloguing hard-copy photographs. The "People of Walmart" photoblog is used as an example and an illustration to clearly define the difficult technical jargon separating curatorial and collections management departments from information technology departments.

Slavery and the Trumpocene: It's Not the End of the World

2019 ◽  
Vol 41 (1) ◽  
pp. 40-50
Author(s):  
Claire Colebrook
Keyword(s):  
Living System ◽  
Racial Violence ◽  
First Century ◽  
The West ◽  
The Earth ◽  
The World ◽  
End Of The World ◽  
Twenty First Century ◽  
Geological Period

There is something more catastrophic than the end of the world, especially when ‘world’ is understood as the horizon of meaning and expectation that has composed the West. If the Anthropocene is the geological period marking the point at which the earth as a living system has been altered by ‘anthropos,’ the Trumpocene marks the twenty-first-century recognition that the destruction of the planet has occurred by way of racial violence, slavery and annihilation. Rather than saving the world, recognizing the Trumpocene demands that we think about destroying the barbarism that has marked the earth.

Twenty-First-Century Fiction

2018 ◽  
Author(s):  
Berthold Schoene
Keyword(s):  
World Literature ◽  
Power Relations ◽  
First Century ◽  
Wealth Accumulation ◽  
Essential Component ◽  
Imperial Power ◽  
The World ◽  
Twenty First Century ◽  
Globalized World ◽  
Global Relations

This chapter looks at how the contemporary British and Irish novel is becoming part of a new globalized world literature, which imagines the world as it manifests itself both within (‘glocally’) and outside nationalist demarcations. At its weakest, often against its own best intentions, this new cosmopolitan writing cannot but simply reinscribe the old imperial power relations. Or, it provides an essential component of the West’s ideological superstructure for globalization’s neoliberal business of rampant upward wealth accumulation. At its best, however, this newly emergent genre promotes a cosmopolitan ethics of justice, resistance. It also promotes dissent while working hard to expose and deconstruct the extant hegemonies and engaging in a radical imaginative recasting of global relations.

Human Rights and 21st Century Challenges

2020 ◽  
Keyword(s):  
Human Rights ◽  
First Century ◽  
World Population ◽  
Security Environment ◽  
Policy Debates ◽  
The Poor ◽  
Relative Share ◽  
Technological Advances ◽  
The World ◽  
Twenty First Century

The world faces significant and interrelated challenges in the twenty-first century which threaten human rights in a number of ways. This book examines the relationship between human rights and three of the largest challenges of the twenty-first century: conflict and security, environment, and poverty. Technological advances in fighting wars have led to the introduction of new weapons which threaten to transform the very nature of conflict. In addition, states confront threats to security which arise from a new set of international actors not clearly defined and which operate globally. Climate change, with its potentially catastrophic impacts, features a combination of characteristics which are novel for humanity. The problem is caused by the sum of innumerable individual actions across the globe and over time, and similarly involves risks that are geographically and temporally diffuse. In recent decades, the challenges involved in addressing global and national poverty have also changed. For example, the relative share of the poor in the world population has decreased significantly while the relative share of the poor who live in countries with significant domestic capacity has increased strongly. Overcoming these global and interlocking threats constitutes this century’s core political and moral task. This book examines how these challenges may be addressed using a human rights framework. It considers how these challenges threaten human rights and seeks to reassess our understanding of human rights in the light of these challenges. The analysis considers both foundational and applied questions. The approach is multidisciplinary and contributors include some of the most prominent lawyers, philosophers, and political theorists in the debate. The authors not only include leading academics but also those who have played important roles in shaping the policy debates on these questions. Each Part includes contributions by those who have served as Special Rapporteurs within the United Nations human rights system on the challenges under consideration.

Hegel's Interpretation of the Religions of the World

2018 ◽  
Author(s):  
Jon Stewart
Keyword(s):  
Philosophy Of Religion ◽  
Philosophical Anthropology ◽  
First Century ◽  
Controversial Issues ◽  
Philosophical Work ◽  
World Religions ◽  
Roman Religion ◽  
Historical Material ◽  
The World ◽  
Twenty First Century

In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric “the determinate religion.” This is a part of his corpus that has traditionally been neglected, since scholars have struggled to understand what philosophical work it is supposed to do. The present study argues that Hegel’s rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical material, as is often thought. Instead, they play a central role in Hegel’s argument for what he regards as the truth of Christianity. Hegel believes that the different conceptions of the gods in the world religions are reflections of individual peoples at specific periods in history. These conceptions might at first glance appear random and chaotic, but there is, Hegel claims, a discernible logic in them. Simultaneously a theory of mythology, history, and philosophical anthropology, Hegel’s account of the world religions goes far beyond the field of philosophy of religion. The controversial issues surrounding his treatment of the non-European religions are still very much with us today and make his account of religion an issue of continued topicality in the academic landscape of the twenty-first century.

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