Timeline of Hernan Cortes Conquest of the Aztecs

1492: Christopher Columbus Discovers the New World for Europe. 1502: Christopher Columbus, on his Fourth New World Voyage, meets with some advanced traders: they were likely Mayan vassals of the Aztecs. 1517: Francisco Hernà ¡ndez de Cà ³rdoba expedition: three ships explore the Yucatan. Many Spanish are killed in skirmishes with the natives, including Hernandez. 1518 Jan. - Oct.: The Juan de Grijalva Expedition explores the Yucatan and southern part of Mexicos Gulf Coast. Some of those who took part, including Bernal Diaz del Castillo and Pedro de Alvarado, would later Join Cortes expedition. November 18: Hernan Cortes Expedition sets out from Cuba. 1519 March 24: Cortes and his men fight the Maya of Potonchan. After winning the battle, the Lord of Potonchan would give Cortes gifts, including a slave girl Malinali, who would go on to be better known as Malinche, Cortes invaluable interpreter and mistress. April 21: Cortes Expedition reaches San Juan de Ulua. June 3: Spanish visit Cempoala and found settlement of Villa Rica de la Vera Cruz. July 26: Cortes sends a ship with treasure and letters to Spain. August 23: Cortes treasure ship stops in Cuba and rumors start to spread of the wealth discovered in Mexico. September 2-20: Spanish enter Tlaxcalan territory and battle the fierce Tlaxcalans and their allies. September 23: Cortes and his men, victorious, enter Tlaxcala and make important alliances with the leaders. October 14: Spanish enter Cholula. October 25? (exact date unknown) Cholula Massacre: Spanish and Tlaxcalans fall on unarmed Cholulans in one of the city squares when Cortes learns of an ambush awaiting them outside the city. November 1: Cortes expedition leaves Cholula. November 8: Cortes and his men enter Tenochtitlan. November 14: Montezuma arrested and placed under guard by the Spanish. 1520 March 5: Governor Velazquez of Cuba sends Panfilo de Narvaez to rein in Cortes and regain control of the expedition. May: Cortes leaves Tenochtitlan to deal with Narvaez. May 20: Pedro de Alvarado orders the massacre of thousands of Aztec nobles at the Festival of Toxcatl. May 28-29: Cortes defeats Narvaez at the Battle of Cempoala and adds his men and supplies to his own. June 24: Cortes returns to find Tenochtitlan in a state of uproar. June 29: Montezuma is injured while pleading with his people for calm: he will die shortly from his wounds. June 30: the Night of Sorrows. Cortes and his men try to creep out of the city under cover of darkness but are discovered and attacked. Most of the treasure collected thus far is lost. July 7: Conquistadors score a narrow victory at the Battle of Otumba. July 11: Conquistadors reach Tlaxcala where they can rest and regroup. September 15: Cuitlahuac officially becomes the Tenth Tlatoani of the Mexica. October: Smallpox sweeps the land, claiming thousands of lives in Mexico, including Cuitlahuac. December 28: Cortes, his plans in place for the reconquest of Tenochtitlan, leaves Tlaxcala. 1521 February: Cuauhtemoc becomes eleventh Tlatoani of the Mexica. April 28: Brigantines launched in Lake Texcoco. May 22: Siege of Tenochtitlan formally begins: Causeways blockaded as the brigantines attack from the water. August 13: Cuauhtemoc is captured while fleeing Tenochtitlan. This effectively ends the resistance of the Aztec Empire. Sources Diaz del Castillo, Bernal. Trans., ed. J.M. Cohen. 1576. London, Penguin Books, 1963. Print.Levy, Buddy. New York: Bantam, 2008.Thomas, Hugh. New York: Touchstone, 1993.

Canterbury Tales Character Analysis - 1457 Words

The Canterbury Tales introduces a group of very interesting characters from different walks of life. These characters can fall into different groups, and these groups show society was divided up in the 14th century. The descriptions of these characters give an idea on how these groups worked. How were people ranked in social status? Were certain people more corrupt than others? Which characteristics caused the people to be sorted into the group they are in? These questions are answered by the different groups of characters. Chaucer describes six people who were a part of the Catholic church. The church group consisted of the monk, the nun, the friar, the parson, the summoner, and the pardoner. This group of characters showed how the†¦show more content†¦Chaucer also described everyday, working people. This was the lower class, or peasants. They good people who were poor, but worked hard to get where they were -- even if it wasn’t as far as other people. They were generally the people that Chaucer described positively. The yeoman, the plowman, the merchant, and the cook fell under the peasant category. The yeoman stuck to himself and worked with wood. He was described very positively. The plowman was hard working and peaceful. While he himself was poor, he would help other disadvantaged people. He was a good Christian; he always paid tithes and did what he felt God was telling him to do. These people worked hard and were generally polite. Even though they were disadvantaged, they tried to work their way up from being the low man on the totem pole. This group shows how most of the people (since a majority of the people were peasants) of the 14th century were. It is an example on how the largest social group (peasants) acted, talked, believed and worked. It also showed how other people of the 14th century viewed peasants, and most of the time it was in a positive light. There was an obvious divide between upper and lower class in the 14th century as described in the Canterbury Tales. But if you payed closer attention, you would notice that there were many people who were educated and had some sort of position that caused them to be well known or in charge ofShow MoreRelatedCanterbury Tales Character Analysis1988 Words   |  8 Pages The Canterbury Tales, by Geoffrey Chaucer, is a collection of tales and prologues of stories told by many characters whilst on a pilgrimage to the city of Canterbury. From religious figures such as nuns, monks and pardoners; to doctors, cooks and millers, this pilgrimage embarked on by many interesting people with stories that range from inspiring to gruesome. A few of the most predominant stories include those of the Prioress, the Summoner, the Wife of Bath, the Miller, and the Reeve. In theseRead MoreCanterbury Tales Character Analysis997 Words   |  4 Pageslanguage of the common people (Morrison). 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Women and Religion in the Middle East Free Essays

Religion and Women in the Middle East Religion goes hand in hand with culture, and in the Muslim countries this is very apparent. The cultural importance of men over women may have stemmed from religion, however it was further recognized when imperialist countries introduced capitalism and class divides. â€Å"Islam must combat the wrenching impact of alien forces whose influence in economic, political, and cultural permutations continues to prevail† (Stowasser 1994, 5). We will write a custom essay sample on Women and Religion in the Middle East or any similar topic only for you Order Now Now, instead of an agrarian state where both men and women had their place, difficulties have formed due to the rise in education and awareness that women can and do have a place in society beyond domestic living Though women are not equal to men anywhere around the world, the differences between men and women are greater possibly in the Muslim world, partially due to religion and culture. â€Å"Fewer women are educated in the Muslim world than in other culture areas†¦ The percentage of women working other than agriculture is probably the smallest in the world, the birth rate the highest, and the laws regarding marriage and related matters most unequal† (Stowasser 1994, 5). Though, of recent years inequality has been blamed on the Islamic religion, gender inequalities were in the Middle East before Islam. However, by radical groups and male elite, women are being discriminated because of their gender due to religious connotations amongst other things. The male bias, like in most religions, has been enforced within society like in the text of the Qur’an. Keddie and Beck asserts that, â€Å"In Islamic law women have male guardians; woman’s testimony is worth half that of a man; women are considered to have less reason than men† (Beck and Keddie 1978, 25-26). So the Qur’an in many of the Middle Eastern countries has been taken and formed in ‘Islamic Law’ which may not entirely reflect what is said in the Holy Book, but has been used to discriminate and divide, not only gender, but class and status. What will be discussed is the divide between men and women due to religion, and why that is in certain countries in the Middle East and not others. It is not necessarily the Qur’an that has brought about the discrimination of women. There is male dominance in most every religious book. However it is how it has been translated, either by modernists, conservatives, and fundamentalists and how this has altered the treatment of women in society. In addition to this, it is also important to consider the country and how it is run. In the Middle East, regime is varied and eclectic; it would seem that the countries that are run by elite monarchists such as Saudi Arabia, have stricter laws on women and are more conservative or fundamental Islamists. On the other hand, countries that have a more lenient approach have better education and rights for women (though still not as forward as some Western countries). These thoughts by fundamentalists or conservatives relate to Muhammed’s spouses and how they are discussed in the Qur’an as there are no female prophets. According to Stowasser, the main components and treatment of women are set in the Qur’an, which is ‘segregation and quiet domesticity; modest comportment, indeed, invisibility through veiling; ascetic frugality; devout obedience to God and His Prophet. Insofar as the latter was these women’s husband, special emphasis is also placed on wifely obedience (Beck and Keddie 1978, 118). ’ This is seen as a very conservative view and parts of the Qur’an have been used to determine this, which is said to be harmful to women. Modern interpretations of the Qur’an suggest that manipulation of texts has led to foreign intervention due to human rights issues on gender. However, the modernists do not believe in segregation, and though religion is important to have, you should not be discriminated on how devout you are. They use the Qur’an not in a literal sense, but in a way which fits into modern society and works with both genders. The teachings in the Qur’an can be twisted either way. Practices of fundamental Islamists vary when it comes to marital rights, education, and behavior and punishment of women according to the Qur’an. In some societies, women in the judicial process have very few rights that are the same as men, and their punishment seems to be much greater. Treatment by the Taliban in Afghanistan, and by other groups such as the influence of the Muslim Brotherhood all contribute to how women are treated legally. Zohreh Arshadi asserts that in countries such as Iran, â€Å"The Islamic punishments have encouraged a culture of violence against women†¦ The fact that men receive a lighter punishment if they commit a violence against women undoubtedly encourages such violence. We saw how women could be killed with impunity during alleged adultery. Stoning to death for adultery, although technically admissible for both sexes, has also been carried out mainly against women† (Arshadi 2012). It is in countries such as Iran, Saudi Arabia, Afghanistan, and some non-Middle Eastern countries where the Qur’an is taken as a literal word and law, and there is constituted into actual state law. This means that certain texts from the Qur’an are used to treat women violently. For example a passage in the Qur’an states: Hadith Muslim (4:1982)   The Prophet said, â€Å"I saw Hell also. No such (abominable) sight have I ever seen as that which I saw today; and I observed that most of its inhabitants were women. They said: Messenger of Allah, on what account is it so? He said: For their ingratitude or disbelief (bi-kufraihinna). It was said: Do they disbelieve in Allah? He said: (Not for their disbelief in God) but for their ingratitude to their husbands. † Again, the inferiority of women to men that is listed in the Qur’an has meant that fundamentalist groups put pressures on women that is not apparent for the men. The repetition of how ‘unholy’ and disobedient women are means that is the way they are treated, which infringes on their rights. This was apparent in Kuwait, where a monarch (Sheikhs) and the elite ruled with heavy Islamic laws until the 1980s. There were no schools for girls; it was compulsory for women to be covered in only black by puberty, where then they would soon be married; and Polygamy was common place where not only could a man have up to four wives (condoned by Islamic Law) but could also keep female slaves (Beck and Keddie 1987, 174). This is a typical scene in fundamental countries; women with no education, little rights that match the men, and severe punishment if thought to be misbehaving. Though this has changed since the 1980s, it will still haunt their history. Though there are very few states that are run by this ancient Islamic way, there are still groups that carry this out in modern Middle Eastern countries. For instance the Muslim Brotherhood in Egypt have carried out ritual beatings and stoning of women, and it has been made clear they use the Qur’an as a way of putting women in a domestic place only. Asserted by a female blogger in Egypt ‘It is abundantly clear that the Muslim Brotherhood do not see women rights as natural and inalienable. Their rights must be restricted by Sharia and their duties in society; duties which are in themselves dictated by Sharia. (2011. On Coptic Nationalism; The Position of the Muslim Brotherhood on Women and Children – Analysis and Critique of the FJP’s Parliamentary Election Program. ) Another example is the Taliban in Afghanistan. The Revolutionary Women of Afghanistan have claimed that there is whipping, beating, and verbal abuse of women not clothed in accordance with Tal iban rules. For instance not having their ankles covered, adultery, and with the ban of cosmetics even painted nails could result with their fingers being cut off. (2012. Punishment of Muslim Women. ) This punishment and treatment is said to be within Islamic teachings, however it is conservative and fundamentalist groups that read the Qur’an literally that enforce such rulings. When we talk of fundamentalist countries in the Middle East in association with religion, Saudi Arabia comes to mind. It is, so to speak, the heartland of religious and holy land. Mecca and Medina, the place where billions take holy migration to, is situated here and therefore Saudi Arabia has strong religious ties and feelings within. It is ruled by the Saud family, who are said to be direct descendants of the prophet Muhammed. The Saud family uses this as a determinant of power. George Lipsky claims that, ‘[Saud’s] used this deeply conservative and puritanical Sunnite orthodoxy as a basic instrument for gaining and wielding power. The result was the creation of a political order in which paramount authority is in the hands of an executive who fills three traditional roles, that of the tribal leader, religious leader, and king. ’ (Lipsky, George A. 1959. Saudi Arabia; its people, its society, its culture. New Haven: Hraff Press. Pg 5) This should assert that the Saudi Kingdom rules by very traditional and conservative ways, including religion. ‘The public practice of any form of religion other than Islam is prohibited in Saudi Arabia. Severe punishment (imprisonment and deportation) can result should such activities come to the attention of the authorities. ’ (British Embassy Riyadh. 2012. UK in Saudi Arabia. http://ukinsaudiarabia. fco. gov. uk/en/help-for-british-nationals/living-in-saudi-arabia/) All laws in Saudi are based from the Qur’an, and the law is sharia. This means that as an extremely religious country, it has had problems facing gender equality and human rights. The penalty for any misconduct, be it adultery to dressing ‘inappropriately’ is punishable by public beheading or death by stoning. To enforce religious law, the Mutawwa or religious police have been put in place. Mutawwa police have the right to cut off women’s left hand if misbehaving. It is this large enforcement of extreme religion which has gained attention from the Western countries, but little else due to their huge amounts of oil. Lipsky reiterates that, ‘Women, the vast majority of whom live in seclusion and are almost totally without education. ’(Lipsky, George A. 1959. Saudi Arabia; its people, its society, its culture. New Haven: Hraff Press. pg 131) There have been countless claims and acts of violence towards women due to ‘religion. ’ However, it is more of a way for the Saud regime to stay in power, religion is used as a means of quieting the masses. Though the country is forever modernizing, and women’s groups funded by the West are starting to show, the punishment for speaking out is far too dangerous and risky. Modernization of the Middle East has had it’s implications, good and bad. The treatment of women and their rights in most countries have improved. The countries that were colonized have modernized much more than the Middle Eastern areas that were ignored by imperialist. Politically, economically, and socially these countries have improved their human rights with the course of industrialization. The gap between women and men has not gotten worse, but instead have been brought to the attention of international human rights advocators. Countries such as Iraq, Egypt, Syria, and other revolutionary countries has seen the rise in female activists of the Islamic religion. This may be due to these countries more lenient state approach to having Islam as a main feature of their political system. As these states have seen the rise in social demands for political reform, it means their policies are more liberal than that of a monarchical run state with heavy religious influence. Stowasser asserts that, â€Å"Modernists have long opposed the notion that women’s segregation is a necessary aspect of moral Muslim society† (Stowasser 1994, 132). She goes onto agree with modernists who maintain that, â€Å"the Qur’an established women’s equality with men in all essential respects, a fact misunderstood by Medieval Muslim lawyers† (Stowasser 1994, 132). ’ Modernists believe that many fundamentalist groups manipulate what the text of the Qur’an says in order to fit their social rule. With the study of Kuwait, modernization of the country brought much social reform and change. Instead of the state being run by heavy Islamic law and religious lineage, Beck and Keddie say that, â€Å"the community and education of women [in Kuwait] had been the entry of women into government service†¦ Hundreds of Kuwaiti women [are] working in schools and offices alongside men† (Beck and Keddie 1978, 175). Though there are still problems facing women in Kuwait, due to modernization, religion has less of a restrictive connotations, and more of a liberating one. When speaking of modernization versus fundamentalism, in terms of religious rule, the dress code and especially the Hijab and veiling is a topic that determines how liberal a state is on religion and gender. Initially, the dress code of women, particularly the Hijab, was mainly a garment of status. In the Qur’an, it says that women must be dressed modestly and cover in accordance so. Again, it is how groups and states interpret the Qur’an and how extreme and literal they take this to mean. Still today the way a woman dresses reveals status and wealth, though punishment for covering that is not in accordance to law or is seen as provoking can be punished with death. Though the veiling of women has initial religious meanings, it has become more of a political gesture and stance. To not be seen with a veil or appropriate dress has ‘Western’ connotations, which has negative implications. Leila Ahmed agrees that, â€Å"it is a discourse on women and the veil in which another history is also inscribed, the history of colonial domination and the struggle against it and the class divisions around that struggle† (Ahmed 1992, 130). ’ It has little to do with religion; however, the veil has been used as a way to enforce religion in fundamentalist areas. It is more of a way to speak against imperialists and the Western world, not necessarily religion. Haddad and Esposito assert that, ‘The veil and Islamic dress are the outward obvious signs of women’s adherence to the new Islamic trends. However, the veil and formal compliance with tradition do not necessarily mean commitment to all the ideological baggage associated with it† (Haddad 1998, 182). They agree that is mainly a conservative way of approaching Islam and anti-imperialist feelings. Though the discourse on the Hijab and dress has been battered with human rights issues, it is not religion to blame, only the extreme use of it in states. Due to modernization, the human rights of women in the Middle East and the How to cite Women and Religion in the Middle East, Essay examples