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In the time of the Spanish conquest the Nahuas represented a highly advanced culture linked in numerous ways to other past and contemporary Mesoamerican traditions. Indeed, the archaeological record seems to support the notion that major groups of migrants arrived in Central Mexico at the onset of the Aztec period (c. Central Mexican communities shared the mythical-historical tradition of being founded by migrating ancestors, either dispersed Toltec groups settling in the Valley of Mexico after the collapse of their state or, more frequently, warlike Chichimecs identified with the barbarous north, who took possession of the land.
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Nahuatl enjoyed considerable time-depth and importance in the pre-Hispanic world, and its speakers have survived in significant numbers to our days. THE AZTEC EMPIRE: ORGANIZATION AND INTEGRATION MECHANISMS The area of Central Mexico was occupied primarily by one of the most important culture groups of Mesoamerica, the Nahuas or Aztecs, who coexisted in this region with speakers of other languages. This integration of the nobility throughout the empire was based on the sharing of similar concepts and dissemination of an ideology that emphasized the exceptional status of the ruling class and the cosmological supremacy of the imperial lords. While the common feature of most Central Mexican communities was a very localized sense of identity, considerable effort was directed to maintain and develop a universalizing elite culture (including attributes of rank or writing, artistic expressions, architecture) and pan-regional relationships among the upper group, additionally enhanced by marital alliances. of equal importance was the building of an extensive network connecting elites at both the central and the peripheral level, so as to make it possible for the conquered nobility to accommodate rapidly to the new power structure. One of their aims was to create an integrated core area and, in the outer domains, to develop procedures of acquiring new vassals with the maximal reduction of the operational cost. No less significant, however, were many different strategies employed by the rulers of the Triple Alliance in order to control effectively dependent domains and assure the constant flow of tribute goods.
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Even if certain phenomena have been misunderstood and distorted in the historiography and contemporary studies, the importance of ritual and religion, which not only served to justify expansion but also provided a rationale for it, cannot be denied.
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Studies of Aztec imperialism often highlight the role of human sacrifice and ideology as a mechanism of expansion. Warfare was inextricable from belief in Tenochtitlan, and only by seeing the Aztecs within their own frame of reference, giving value and meaning to their rituals and histories, can we understand the conjunction of religion and war in their embracing and active vision of the cosmos.The Triple Alliance, expanding in fifteenth- and early sixteenth-century Central Mexico and usually referred to as the ‘Aztec empire’, was no doubt one of the most powerful organizations of pre-Hispanic Mesoamerica that collapsed upon the violent encounter with the Europeans. They framed themselves as warriors, not only in tangible terms, but historically, mythically and metaphorically. For the Aztecs, warfare was a sacred act performed in the service of the gods. One did not go to war solely for religious reasons, but the process of reasoning, of decision making, occurred within a universe in which the physical and metaphysical were interwoven. For the Indigenous peoples of Mexico, religion was rational: it provided explanations, motivations, structures and identities. But any attempt to disentangle religion from practice deprives Aztec structures of the very logic scholars seek to instil. Attempts to ´rationalize´ Mesoamerican approaches to warfare often stem from a laudable desire to demystify Indigenous cultures, to recognize their sophistication, and to refute accusations of superstition and savagery. This was also a culture in which religion and the supernatural were so deeply embedded in belief and behaviour that it is almost impossible to distinguish religious practice from everyday activities. The values of war were dramatized and re-enacted at every level of society, and their shared warrior identity was widely understood by both men and women. The Aztec-Mexica people of Tenochtitlan were, by their own definition, a ´warlike´ culture, their collective identity closely tied to military ideals and behaviours.