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Aztecs and China (800-1400)
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Aztecs and China (800-1400)
Aztecs:
Mesoamerica's Aztec civilization flourished from the 14th to the 16th centuries due to its
complex social and political structure. A stratified society and deeply rooted religious beliefs
were also present. The emperor known as The Huey Tlatoani stood at the apex of Aztec rule with
ultimate power while serving in political, religious, and military leadership roles (Hinz, 2022). In
contrast with hereditary succession, the emperor was selected from among several noble families
through an inclusive process consisting of a council formed by nobles, priests, and military
leaders. This mechanism aimed to sustain a balance of power and deter the concentration of
authority within one lineage.
The Aztecs followed a belief system that worshipped multiple gods. They revered a
pantheon of gods who governed different facets of life, like the sun, rain, agriculture, and war.
They perceived their religious rituals and sacrifices as indispensable for maintaining cosmic
balance and securing divine benevolence. The religious practices of the Aztecs frequently
included bloodletting, human sacrifices, and grand ceremonies. While not imposing their religion
forcefully on conquered peoples, they expected tribute and the participation of subjugated
regions in specific religious ceremonies. This allowed for cultural diversity within the empire
while maintaining Aztec religious practices.
Aztec society featured distinct social classes and a rigid hierarchy. Individuals from the
nobility category occupied the pinnacle. This group consisted of the emperor, priests, and
warriors who possessed considerable authority and benefited from advantages like owning land
and receiving an education. Powerful people with land and education benefits were Commoners
—farmers, artisans, and traders—who supported the empire's economy. The Aztec society also
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had a prevalence of slavery, where slaves were commonly used as laborers or sacrificial victims.
An individual's place in society was defined by religion, and priests had considerable influence
and authority. Nevertheless, social mobility was only partially nonexistent. Individuals can
improve their social status by achieving remarkable military achievements, acquiring an
education, or marrying into nobility. These channels provided chances for climbing up, albeit
within the framework of the established social hierarchy.
The organization of Aztec society was closely connected to their religious beliefs and
practices. With priests and nobles as their constituents, the religious elite had special power and
played an essential role in preserving social order. They monitored religious rites, schooling, and
the handling of legal matters. The Aztec religion served as a unifying force by emphasizing the
gods' favor and stressing the importance of sacrifice. It added to the stability of the empire.
Power was preserved among the ruling elite due to the stratified structure of Aztec society.
Maintaining order and reinforcing social norms was accomplished by infusing religious
principles.
China (800-1400):
The dynastic rule defined China from 800 to 1400, with power being handed down
through hereditary lines. The emperor was acknowledged as the Son of Heaven, wielded ultimate
power, and fulfilled the empire's political and cultural head responsibilities. A centralized power
structure existed with the emperor, but effective governance required a bureaucratic system of
officials responsible for managing different parts of the extensive empire.
The coexistence and interaction of Confucianism, Taoism, and Buddhism shaped the
religious beliefs in China during this period. Confucianism heavily influenced the shaping of
Chinese society due to its emphasis on social order, harmony, respect for authority, and the
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cultivation of personal virtues (Lau et al., 2021). Due to the promoted hierarchical structure,
individuals within the family, community, and society had defined roles and responsibilities.
While not classified as a traditional religion, Confucianism influenced moral values and the
societal structure of Chinese civilization.
In China, Buddhism and Taoism offered alternative spiritual paths. Dating back to India,
Buddhism gained popularity during this period while incorporating Chinese cultural elements.
The main emphasis was on the pursuit of enlightenment and liberation from suffering, with a
more personal and transcendent spiritual practice provided. Coexisting alongside Confucianism
and Buddhism, Taoism emphasized living in harmony with the natural world and cultivating
inner balance. Despite having varying philosophical and spiritual outlooks, these belief systems
did not impose their beliefs aggressively on others. Chinese society had a prevalent religious
tolerance that facilitated the coexistence and mutual influence of multiple beliefs and practices.
In this period, Chinese society followed a hierarchical system based on Confucian
principles. Scholars, farmers, artisans, and merchants comprised the four main social classes.
Scholars with the highest status formed the educated elite. Their responsibilities included
government administration, education, and cultural activities. Their knowledge and adherence to
Confucian principles were highly esteemed. Farmers were perceived as the pillar of society, as
agriculture constituted the basis of the empire's economy. Artisans and merchants held lower
social positions, with artisans esteemed for their skill and merchants involved in trade and
business.
Social status's hereditary nature made social mobility challenging during this period in
Chinese society. But there were means for exceptional individuals to elevate within the social
hierarchy. A major pathway was by taking the civil service examinations. Government positions
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based on merit were made attainable for talented individuals from lower classes. Those
candidates who succeeded gained prestige and social mobility, thus contributing to a narrow but
influential pathway for upward social progression.
In conclusion, in terms of hierarchical social structures and religious beliefs, there were
shared similarities between the Aztec civilization and China from 800 to 1400. However, their
systems of governance, religious practices, and social mobility had notable differences.
Regarding leadership, the Aztecs had an emperor picked from a designated group of noble
families. Hereditary emperors from various dynasties governed China. The Aztec emperor held
political and religious power. With significant authority, the Chinese emperor served as both the
political and cultural leader, relying on a bureaucratic system. These disparities could have
emerged because of distinct cultural and historical elements. The Aztecs had a distinct cultural
background compared to the Chinese, who influenced Confucianism, Taoism, and Buddhism.
The Aztecs religiously practiced a polytheistic belief system and performed elaborate
rituals and sacrifices to please their gods. Tribute and religious participation were expected from
subjugated regions. By comparison, China possessed a combination of Confucianism, Taoism,
and Buddhism, enabling different beliefs to coexist due to religious tolerance. The influence of
their geographical context led the Aztecs to emphasize human sacrifices and adopt expansionist
practices like the need for agricultural fecundity and territorial extension.
Concerning social organization, both civilizations had hierarchical structures, yet, the
Aztec society was more stratified. The Aztec nobility possessed considerable power, with
religion as a central factor in shaping people's roles and statuses. The highest status in China's
social hierarchy was held by scholars based on Confucian principles. Although social mobility
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was restricted in both societies, China offered chances for exceptional individuals to advance
through civil service exams, facilitating upward mobility.
References
Hinz, F. (2022). The Downfall of Aztec Rule, 1519–1521. In
The End of Empires
(pp. 405-428).
Wiesbaden: Springer Fachmedien Wiesbaden.
Lau, W. K., Nguyen, L. D., Pham, L. N., & Cernas-Ortiz, D. A. (2021). “The mediating role of
harmony in effective leadership in China: from a Confucianism perspective.”
Asia
Pacific Business Review
, 1-24.
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