scholarly journals Under Cover of Darkness: Blindfolds and the Eternal Return in Late Postclassic Mexican Art

2021 ◽  
pp. 281-325
Author(s):  
Cecilia F. Klein
Keyword(s):  
Eternal Return ◽  
Mexican Art ◽  
Late Postclassic

The Determination of Sense via Deleuze and Blanchot: Paradoxes of the Habitual, the Immemorial, and the Eternal Return

2008 ◽  
Vol 2 (2) ◽  
pp. 155-177 ◽  
Author(s):  
Eugene Brently Young
Keyword(s):  
Eternal Return

Eternal return is the paradox that accounts for the interplay between difference and repetition, a dynamic at the heart of Deleuze's philosophy, and Blanchot's approach to this paradox, even and especially through what it elides, further illuminates it. Deleuze draws on Blanchot's characterisations of difference, forgetting, and the unlivable to depict the ‘sense’ produced via eternal return, which, for Blanchot, is where repetition implicates or ‘carries’ pure difference. However, for Deleuze, difference and the unlivable are also developed by the living repetition or ‘contraction’ of habit, which results in his distinctive characterization of ‘force’, ‘levity’, and sense in eternal return.

The Time of Drama in Nietzsche and Deleuze: A Life as Performative Interaction

2010 ◽  
Vol 4 (1) ◽  
pp. 70-82 ◽  
Author(s):  
Arno Böhler
Keyword(s):  
Recurrent Events ◽  
Active Participation ◽  
Eternal Return ◽  
The Third ◽  
Close Study

Nietzsche's model of eternal return triggers a drama of affirmation, the overcoming of a simple miming of our ancestors in favour of an active participation in the counter-actualisation of hidden potentials in recurrent events. Based on a close study of Zarathustra's struggle to free himself from a suffocating nihilism, the paper focuses on the revelatory caesura that ushers in what Deleuze calls the third synthesis of time, a time of ‘doing’ rather than reflection.

Creating the Wind

2020 ◽  
Vol 2 (4) ◽  
pp. 14-31
Author(s):  
Élodie Dupey García
Keyword(s):  
Indigenous Communities ◽  
The Body ◽  
Historical Sources ◽  
Natural Behavior ◽  
Sensory Experiences ◽  
Identity And Agency ◽  
Wide Range ◽  
Late Postclassic ◽  
Comparative Examination ◽  
Meteorological Phenomenon

This article explores how the Nahua of late Postclassic Mesoamerica (1200–1521 CE) created living and material embodiments of their wind god constructed on the basis of sensory experiences that shaped their conception of this divinized meteorological phenomenon. In this process, they employed chromatic and design devices, based on a wide range of natural elements, to add several layers of meaning to the human, painted, and sculpted supports dressed in the god’s insignia. Through a comparative examination of pre-Columbian visual production—especially codices and sculptures—historical sources mainly written in Nahuatl during the viceregal period, and ethnographic data on indigenous communities in modern Mexico, my analysis targets the body paint and shell jewelry of the anthropomorphic “images” of the wind god, along with the Feathered Serpent and the monkey-inspired embodiments of the deity. This study identifies the centrality of other human senses beyond sight in the conception of the wind god and the making of its earthly manifestations. Constructing these deity “images” was tantamount to creating the wind because they were intended to be visual replicas of the wind’s natural behavior. At the same time, they referred to the identity and agency of the wind god in myths and rituals.

Exchange Systems in Late Postclassic Mesoamerica: Comparing Open and Restricted Markets at Tlaxcallan, Mexico, and Santa Rita Corozal, Belize

2020 ◽  
Vol 31 (4) ◽  
pp. 780-799
Author(s):  
Marc D. Marino ◽  
Lane F. Fargher ◽  
Nathan J. Meissner ◽  
Lucas R. Martindale Johnson ◽  
Richard E. Blanton ◽  
...  
Keyword(s):  
Action Theory ◽  
Ethnically Diverse ◽  
Market Development ◽  
Economic Systems ◽  
Open Market ◽  
Projectile Points ◽  
The Social ◽  
Late Postclassic ◽  
Open Markets ◽  
Social Sectors

In premodern economic systems where the social embedding of exchange provided actors with the ability to control or monopolize trade, including the goods that enter and leave a marketplace, “restricted markets” formed. These markets produced external revenues that could be used to achieve political goals. Conversely, commercialized systems required investment in public goods that incentivize the development of market cooperation and “open markets,” where buyers and sellers from across social sectors and diverse communities could engage in exchange as economic equals within marketplaces. In this article, we compare market development at the Late Postclassic sites of Chetumal, Belize, and Tlaxcallan, Mexico. We identified a restricted market at Chetumal, using the distribution of exotic goods, particularly militarily and ritually charged obsidian projectile points; in contrast, an open market was built at Tlaxcallan. Collective action theory provides a useful framework to understand these differences in market development. We argue that Tlaxcaltecan political architects adopted more collective strategies, in which open markets figured, to encourage cooperation among an ethnically diverse population.

scholarly journals Aztec and Tlaxcalan Economic Interaction: Blockade or Interregional Exchange?

2021 ◽  
pp. 1-18
Author(s):  
Bianca L. Gentil ◽  
A. Gabriel Vicencio Castellanos ◽  
Kenneth G. Hirth
Keyword(s):  
Regional Distribution ◽  
Distribution Networks ◽  
Postclassic Period ◽  
Regional Trade ◽  
Trade Patterns ◽  
Lithic Tools ◽  
Economic Interaction ◽  
Late Postclassic ◽  
Large Center ◽  
The Impact

This study investigates the impact of the Aztec Triple Alliance on trade and economic activity in the region of Puebla-Tlaxcala during the Late Postclassic period (AD 1200–1519). Ethnohistorical sources describe the Aztec Triple Alliance as constantly at war with settlements in the Tlaxcala region. To weaken their Tlaxcalteca rivals, the Aztecs imposed a trade blockade to reduce the flow of resources into Puebla-Tlaxcala. This article uses archaeological evidence to evaluate the effectiveness of this blockade. It compares the types of obsidian used to manufacture lithic tools from Aztec-controlled sources with those used within Puebla-Tlaxcala. Information from the large center of Tepeticpac and the small obsidian workshop site of Cinco Santos II, both in the Tlaxcala domain, are compared to other sites in Central Mexico prior to and during the height of Aztec influence. The results show little difference in regional trade patterns: obsidian from Sierra de las Navajas and Otumba was used in proportions in the Tlaxcala region in the Late Postclassic similar to those used during earlier periods. If an embargo was attempted, it was largely unsuccessful in isolating Tlaxcala from broader regional distribution networks.

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