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Keira
Education is very important, but most kids did not get a proper education. Only the nobles kids went to school because they were not required to work. The commoners kids had to work and they only got a small education from their parents who most likely did not go to school. Most noble/royalty boys and girls got tested with an IQ test and those who passed went to school. There was no fancy/formal way of education for the farmers. In fact

farmer kids learned from their parents not from teachers. Did you know that children started work at the age of 3?

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Keira

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Audio Slideshow: Inca Education- Catalina Valdez

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Dakota
Kids in the Aztec development were very lucky all kids got to go to school to get educated. Every kid had to go to school, that includes slaves. Rich Aztecs went to a school with higher education and poor aztecs went to poorer schools. In school you had no free time.All kids had to learn proper behavior, for it was a law. Schools also taught singing and dancing, it was a requirement because it was part of their religion.

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Keira

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Inca education during the time of the Inca Empire was divided into two principal spheres: education for the upper classes and education for the general population. The royal classes and a few specially-chosen individuals from the provinces of the Empire were formally educated by the Amawtakuna (philosopher-scholars), while the general population were passed on knowledge and skills by their immediate forebears. Since the Incas did not have a written language, but instead had Quipus to record, it is difficult to determine the type of educational system the Incas did have.

The Amawtakuna constituted a special class of wise men similar to the bards of Great Britain. They included illustrious philosophers, poets, and priests who kept the histories of the Incas alive by imparting the knowledge of their own culture, history, and traditions throughout the kingdom. Considered the most highly educated and respected men in the Empire, the Amawtakuna were largely entrusted with educating those of royal blood, as well as other young members of conquered cultures specially chosen to administer the regions. Thus, education throughout the territories of the Incas was socially discriminatory, barring the rank and file from the formal education that royalty received. The Amawtakuna did ensure that the general population learned Quechua as the language of the Empire, much in the same way the Romans promoted Latin throughout Europe.

According to Fray Martín de Murúa, a chronicler of the time, the education of the young novices ( yachakuq runa, in Quechua) received from the Amawtakuna began at age 13 in the houses of knowledge ( Yachaywasi in Quechua) in Cuzco. The Amawtakuna used their erudition to teach the young novices of the empire about Inca religion, history and government, and moral norms. They also ensured a thorough understanding of the quipu, the Incas' unique logical-numerical system which used knotted strings to keep accurate records of troops, supplies, population data, and agricultural inventories. In addition, the young men were given careful training in physical education and military techniques.

Most Inca novices finished their education at around age 19. After passing their examinations, the young men would receive their wara (a special type of underwear) as proof of their maturity and virility. Their education concluded with a special ceremony, attended by the Empire's oldest and most illustrious Incas and Amawtakuna, at which the new young nobles, as future rulers, demonstrated their physical prowess and warrior skills and proved their masculinity. The candidates were also presented to the Inca sovereign, who pierced their ears with large pendants and congratulated the young aspirants on the proficiency they had shown, reminding them of the responsibilities attached to their station (and birth, in the case of members of the royalty) and calling them the new "Children of the Sun."

Some historians and authors have pointed to feminine schools ("Aklla wasi", in Quechua) for Inca princesses and other women. It is believed the education given at the Acllahuasi in Cuzco was much different from that given at the other Acllahuasis in the provinces of the empire. The women learned Inca lore and the art of womanhood as well as skills related to governance, but on a limited scale in comparison to the men. Other skills included spinning, weaving, and chicha brewing. When the Spanish chroniclers and conquistadors arrived they viewed these institutions as the Inca version of the European nunnery. Like the men, women were brought into the Acllahuasis from faraway villages throughout the empire after being specifically chosen by Inca agents. After finishing their training, some women would stay to train newly arrived girls, while lower-ranking women might be chosen to be secondary wives of the Sapa Inca, if he wished it, or be sent as rewards to other men who had done something to please the sovereign.

The general population did have access to the noble education of the elite people due to the rights given to them, but many did not go to formal schooling. These children got their education from the elder people in their families. The education was primarily on the culture and the artistic aspects of Inca life. Even though education was seen as a right for all people, public education was not formal and many of the children did not go.

After the arrival of the Europeans, there were two types of Inca education in the empire. As the Europeans were coming in contact with the natives, interracial relationships between noble Inca women and conquistador men occurred. The interracial children had a combination of two upbringings; one of formal European education, and another of cultural education from the Inca side of the family. One of the most notable people to have this sort of upbringing was Garcilaso, the child of an Inca noblewoman and European father. He had the luxury of formal European education and the tutoring from his Inca relatives. This gave him an understanding of how the Europeans treated the Inca.

Another type of education within the Inca Empire was the teaching of Inca culture to the Europeans. When the Europeans arrived, they were surprised to see no written language, but instead the use of the quipu. There were many instances of conquistadors coming into the Inca Empire and learning how to use the quipu. One example is Guama Poma creating a book on the quipu and presenting it to King of Spain Philip II.

1. ^ Zamora, Margarita (2016). Inca Garcilaso and Contemporary World-Making. Pittsburg: University of Pittsburgh Press. pp. 174-194.

2. ^ Luxton, Richard. "THE INCA QUIPUS AND GUAMAN POMA DE AY ALA's "FIRST NEW CHRONICLE AND GOOD GOVERNMENT"". bero-amerikanisches Archives. 5: 315-341. JSTOR 43392272.

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Inca education during the time of the Inca Empire was divided into two principal spheres: education for the upper classes and education for the general population. The royal classes and a few specially-chosen individuals from the provinces of the Empire were formally educated by the Amawtakuna (philosopher-scholars), while the general population were passed on knowledge and skills by their immediate forebears.

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Keira
The commoners grew a lot of different food types. Some if these are corn, potatoes and quinoa they also planted strawberries, avocado, peanuts, squash and many more. The commoners did not eat much meat, but the inca were the first to grow potatoes. They dried food too because it was cold a lot so it was easy to dry. A cool fact is that they invented terrace farming which is a farming method where there are slopes in the hills. Flatlands were not common so I assume it was hard to plant crops at such a sloped angle.

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Dakota
Aztecs did not animals for food. Some of these animals were cows, sheeps, and goats.

Instead they grew crops such as chili peppers,corn, tomatoes, beans, and squash.

Aztecs also ate tortillas and stew

Aztecs  liked putting honey to top their food.

All foods were available to the rich but nothing to the poor but grain and vegetables.

Aztecs also eat insects. Some they eat are crickets, grasshoppers, lizards, frogs, and ants.

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Dakota

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Dakota

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Keira Rising

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Dakota
In the Aztec civilization they had a fine line in between the rich and the poor .Rich Aztecs had slaves to do all their work.

Poor Aztecs worked all the time.

Rich Aztecs lived in sun dried brick and  sometimes stone houses.

Poor Aztecs lived in huts with thatched roofs.

Poor Aztecs wore simple clothes never decorated in feather.

Rich Aztecs wore embroidered feathers on their clothing and put them on tier fans.

Feathers were a sign of status.

If Poor Aztecs wore feathers they would get killed.

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Keira
There is a lot of variation when it comes to the life and lifestyles of the royalty and the commoners. Commoners could not travel on the roads, if they were caught they were thrown off the mountain. The commoners children did not go to school, they had to work. Also no one  was aloud to leave the city except the craftsmen.

The rich and the poor dressed the same so you couldn’t tell who was who. Only the nobles or the royaltys children went to school and they got into school by an IQ test they took. If they passed they went to school.

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Dakota

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Kids learn about the Daily Life of people during the Aztec Empire including food, clothing, housing, and education.

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Keira

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lifestyles of the ancient incas ancient inca mothers babies baby mother breast feed native north american indians friends family children rutuchicoy grandfather uncle household chores weaving fruits nuts girls celebration capac raymi huarachicoy meals dancing tests of endurance huanacauri inca nobles tax payer clan land crops government marry widow weapons earplugs sacrifice a llama celebration girls learned multiple wives elderly disabled land allotment planting harvest time marry earlobes house

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The Inca believed in many things such as gods and goddesses

they also believed that a mountain peak was a home or a god.

Also the Inca had one or more statues in their houses which represented a spirit that looked over them. One cool tradition is

they have a festival to worship gods. The Inca believed in omen and the power of dreams, they also worshiped the sun by making kissing noises.

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Dakota
Aztecs were very religious. They believed in gods, goddesses, and went to church.

Aztecs believed if they didn’t worship their gods everyday they would be punished.

They believed that gods needed rest just like humans.

Priest told them that they had to behave or else the gods are going to hurt them.

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Keira

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Religion was for the Incas, as with many other ancient cultures, inseparable from politics, history, and society in general. All facets of community life were closely connected to religious beliefs, from marriages to agriculture, government to burials. Success and failures of any kind in life were due to the influence of the gods and the Inca's ancestors. Keeping these figures content and avoiding their wrath in the form of natural disasters such as drought and earthquakes was a very important purpose of religious practices. The Inca religion was also an important tool for the ruling elite to legitimize both their own privileged position within Inca society and to spread the general belief of Inca superiority over the subjects of their vast Empire.

Influences & Local Traditions

Inca religion was influenced by earlier and contemporary Andean traditions, especially the Wari civilization and ancient Tiwanaku. Indeed, for all the state endorsed religion imposed by Cuzco, many local communities still adhered to their own traditional beliefs throughout the empire even if they were forced to adopt the major Inca gods as well. One such continuing Andean tradition was the belief in a specific founder of the community and an association with a particular spot where that person had emerged from the earth - a paqarisqa.

The long-standing worship of the Sun, Moon, stars and planets amongst ancient Andean communities were other beliefs perpetuated by the Incas. Shamans too, with their feared ability to cast spells and particular skill at divination by reading unfathomable signs in fires, llama's intestines and such like, remained important figures in the Inca world. Cuzco was reputed to have 475 of them, the most important being the yacarca, the personal advisor to the king. Yet another millennia-old Andean tradition which the Incas continued was the belief in oracles - the most famous being at Chavin and Pachacamac.

Inti was the most important Inca god as he was the god of the Sun and the patron of empire and conquest.

Creation of the World

For the Incas themselves, the world was created at Lake Titicaca, long previously considered a sacred place for Andean people and visited by Inca rulers in regular pilgrimages. The creator god Wiraqoca Pacayacaciq (or simply Viracocha) one day, on the sacred Island of the Sun on Lake Titicaca, made a race of giants but, finding these too large for his purpose, instead made humans on a smaller scale. This first race of humans upset Viracocha with their greed and arrogance and so as punishment he turned some of them to stone and others into the earth and natural features. Then he sent a great flood to wipe the earth clean, saving only three humans so that they might start the race again. Also at Lake Titicaca, Viracocha then made the Sun, Moon and stars. Next, the god went travelling around disguised as a beggar and known as Kon-Tiki, amongst many other names. He made carvings at Tiwanaku, established Cuzco by directing the Inca founding couple Manco Capac and Mama Ocllo there, and generally taught people the civilizing arts. Then, when he arrived at the coast, he mysteriously walked away across the sea to the west, promising one day that his messengers would return.

Inti was the most important Inca god as he was the god of the Sun and the patron of empire and conquest. His home of plenty was also the destination in the next life for those who lived good lives in this one. The Inca king or ruler was considered divine and a living descendant of Inti legitimizing the Inca divine right of rule. A gold statue of Inti, represented as a small seated boy and known as Punchao, was kept in the Temple of the Sun, at the Coricancha ( Qorikancha) sacred complex at Cuzco. With rays projecting from his head and decorated with gold jewellery, the stomach of this figure was used as a receptacle for the ashes of the burned vital organs of previous Inca kings. Each day the statue was brought outside of the temple to bask in the sun. Following the Spanish conquest the figure was removed and hidden, never to be found again. So too, the gold which covered the exterior and interior of the Temple of the Sun, all 1,400 kilos of it, was spirited away by the European invaders. In addition to the Coricancha, Inti had the temple-fortress complex of Sacsahuaman dedicated to him, located just outside Cuzco.

The well-being of the king and the Inca Empire and the guarantee of a good harvest were entirely in the hands of Inti. The god was served by a dedicated High Priest ( Villaq Umu), the most senior religious figure in the Inca world, who was aided by a team of young virgin priests, the acllas (also acyllyaconas). Each major Inca town had a temple to the god and a vast amount of resources were dedicated to him. Even land and herds were reserved especially for Inti and a whole province near Lake Titicaca was set aside for him. The Coricancha went one step further where a maize field complete with life-size llamas and shepherds was constructed out of pure gold and dedicated to the Sun.

One of the most important ceremonies in worship of Inti was the 8-9 day Inti Raymi, held every June (winter) solstice on a plain outside Cuzco. Sacrifices were made, libations of water and chicha beer were offered, and all the nobility and priesthood participated in a lavish festival of feasting and singing which also marked the beginning of the ploughing season. Another important festival in honour of both Inti and Viracocha was the Qhapaq Ucha when all towns across the empire were expected to send one or two of good-looking children ( copacochas) to be sacrificed at the ceremony in Cuzco and in the subsequent procession in pilgrimage to various important sacred sites across the Inca world. Death was by strangulation or having their hearts removed, and this offering was believed to guarantee the continued well-being of the ruler and his people.

Other Gods

Besides Inti, the sacred Coricancha also had a temple to the Moon goddess Mama Kilya, one to the creator god Viracocha, and another to Illapa the god of thunder, the latter temple being called Pukamarka. Mama Kilya was considered important as she governed the ceremonial calendar whilst Illapa brought rain and storms - the thunder being produced as he wielded his sling while the lightning came from the flashing of his silver robes. Both Cuichu the rainbow god (for the Incas a bad omen) and the personification of Venus (Chaska-Qoylor) had their own temples alongside the others within the sacred Coricancha complex.

Lesser deities, although still important in their particular domains, included the earth goddess Pachamama in whose honour farmers built a stone altar in the centre of their fields where they could easily offer sacrifices in the hope of a good harvest. Pachamac ('Earth Maker') was a celebrated oracle and creator god, especially in the provinces. Particularly associated with earthquakes, he had an entire temple city, Pachacamac, built in his honour, where there was a great wooden idol of the god, which pilgrims visited to hear its advice. Finally, the coastal people held Mamacocha ('Mother of the Lakes and Seas') in particularly high regard. These gods and others had over 400 shrines in Cuzco alone.

The Incas were keen observers of celestial bodies and had mastered their movements and cycles. Accordingly, stars, constellations, and planets also had their personified representations, especially the Pleiades (Qollqa), the Milky Way (Mayu), Orion's Belt, and Venus (Chaska Cuyllor). In general it seems that all creatures had their own particular stellar equivalent which somehow governed and protected all its physical specimens on earth.

Mode of Worship

The Inca gods, then, were worshipped with the construction of temples ( wasi) and sacred sites ( huacas) where ceremonies were held, prayers made, and offerings given. A hierarchical priesthood conducted such ceremonies, their status depending on that of the god they served. The gods were kept satisfied and the status quo maintained via the sacrifice of precious goods and animals, especially llamas (white ones to Inti, brown ones to Viracocha, and dappled ones to Illapa). Humans, including children, were also sacrificed (even if on a smaller scale than other Americas cultures), typically by hitting them on the head while under the effects of alcohol which was given to them so that they might be happy when they first encountered their god. These more dramatic offerings were generally reserved for times of great strife such as prolonged droughts, solar eclipses, or a royal death. Human sacrifices also occurred after victories in war and were offered in many of the high mountain sacred shrines which dotted the empire.

Huacas & Ceque

The Incas believed that gods, spirits, and long-dead ancestors could be manifested on earth in the form of natural features such as mountain peaks ( apu), rivers, springs, caves, rocky outcrops, and even peculiar shaped stones. These places were sometimes modified to accentuate unusual features and were treated as shrines with special power to influence reality. They were known as huacas ( wak'a) and, in the case of stones, were taken for safe-keeping in palaces and tombs, on occasion, even transported on military expeditions. People left offerings at huacas, especially sea shells, textiles, coca, precious goods, clay figurines, and sacrifices were made, most commonly of llamas and guinea pigs.

Huacas could also be places used for astronomical observations. Perhaps the most famous is the 'hitching post of the sun' ( intihuatana) at the highest point of Machu Picchu which was used to symbolically connect the sun to the earth via a special cord on each solstice. The most important sighting post was, though, the usnu - a raised platform in a plaza at Cuzco. This had a stone pillar used for astronomical observations and an adamantine throne for the Inca king to watch religious festivals from. All of these sacred sites - some 328 - were then linked to Cuzco, the centre of the Inca world, by 41 lines known as ceque ( zeq'e) which could be physical trails or sight lines thus creating an imaginary sacred web with Cuzco at its heart.

Ancestor Worship & Mummies

Older generations ( ayllu) were never forgotten in Inca society and tombs were re-opened at particular times in order for people to make new offerings to the deceased. These took the form of precious goods and food, and sometimes even purpose built channels permitted the pouring of libations into the grave without otherwise disturbing it. Particularly important individuals who had passed away could be represented in the community by statues, especially the founder of the community whose idol was the most precious object in a community. Indeed, the Incas exploited this tradition and often kidnapped the idols of conquered communities, keeping them hostage at Cuzco to ensure the compliance of the vanquished.

The bodies of important community members were often mummified, principally using processes involving desiccation and alcohol, and then wrapped in textiles and bound with cords in a fetal position. The mummies were then placed in tombs, in special rooms in a community mausoleum, or placed in sacred caves ( machay) - most famously in the highlands of Cajatambo where over 1,800 mummies were discovered by the Spanish.

Internment was not usually permanent as mummies were occasionally brought out of their tombs so that they might in some way participate in important community events such as marriages and harvests. The most famous participation of deceased ancestors in the lives of the living was the role of mummies of former rulers, the mallquis. These were pampered during important ceremonies at Cuzco, dressed in fine clothes and even ritually fed. Their opinions were 'consulted' by priests and dedicated attendants ( mallquipavillac) when important decisions had to be taken and they were honoured guests in the Inti Raymi festival.

The Demise of the Incas

It is interesting to note that following the downfall of the Incas their state religion and, in particular, the worship of the Sun, quickly fell out of favour with communities outside Cuzco who had long preferred the Moon as their principal god. The Inca-built temples and the land set aside for Inti were abandoned as religious sites and put to other uses. People abandoned the solar calendar and reverted to their time-honoured practices of worshipping their own gods, sacred sites, and ancestors. The local beliefs of the ancient Andean peoples proved resilient then but, in a way, so too did unique elements of the Inca religion, as, in a late 20th century CE revival after centuries of Catholic domination, many of the Inca ceremonies and traditions, notably the Inti Raymi festival and mountain pilgrimages, were revived and continue to be annually re-enacted in modern-day Peru.

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Religion was for the Incas, as with many other ancient cultures, inseparable from politics, history, and society in general. All facets of community life were closely connected to religious beliefs, from marriages to agriculture, government to burials. Success and failures of any kind in life were due to the influence of the gods and the Inca's ancestors.

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Dakota

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Kids learn about the Religion, Gods, and Mythology of the Aztec Empire including the pyramids, temples, and priests.

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Dakota

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Dakota

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Google Forms - create and analyze surveys, for free.

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Create a new survey on your own or with others at the same time. Choose from a variety of survey types and analyze results in Google Forms. Free from Google.

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Keira

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Google Forms - create and analyze surveys, for free.

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Create a new survey on your own or with others at the same time. Choose from a variety of survey types and analyze results in Google Forms. Free from Google.