Here are 100 books that The Conquest of New Spain fans have personally recommended if you like
The Conquest of New Spain.
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I’m a historian of early modern Europe. I have a particular interest in the history of violence and social relations and how and why ordinary people came into conflict with each other and how they made peace, that’s the subject of my most recent book Enmity and Violence in Early Modern Europe, which compares the entanglement of everyday animosities and how these were resolved in Italy, Germany, France and England. I’m also passionate about understanding Europe’s contribution to world history. As editor of The Cambridge World History of Violence, I explored the dark side of this. But my next book, The Invention of Civil Society, will demonstrate Europe’s more positive achievements.
I love this book because it changed the way I look at the world. It was a game changer when it was first written in French in 1949 and remains essential reading for anyone interested in European History.
Braudel offers a panoramic view of Europe’s diverse civilizations and how they were shaped by the continent’s environment and geography. Centred on the Mediterranean Braudel ranges across time and space and explores the interaction, exchange and conflict between people who lived on the sea, in the mountains and on the plain.
It remains a classic because Braudel was a rare thing among historians – he was a great writer.
The focus of Fernand Braudel's great work is the Mediterranean world in the second half of the sixteenth century, but Braudel ranges back in history to the world of Odysseus and forward to our time, moving out from the Mediterranean area to the New World and other destinations of Mediterranean traders. Braudel's scope embraces the natural world and material life, economics, demography, politics, and diplomacy.
I have always been interested in family stories, the history of women’s lives, and history in general. Discovering new (at least it was at the time!) work in social and women’s history at university in the 1980s opened up new vistas for me and showed me it was possible to do academic work in the discipline in creative and challenging ways. These books were crucial to my development as a historian, both because of their subject matter and because they are so beautifully written. They brought the past “to life” for me and showed that historians could care about their subjects without sacrificing academic rigor.
I read this book the summer before I returned to university to complete my B.A. Thompson’s book convinced me that one of my first loves, the study of history, was where I wanted to be.
It is a ground-breaking study of people overlooked, ignored, and condescended to by historians, whose lives were changed by early forms of industrialization in late 18th and early 19th-century England. Thompson treats these people as active agents in shaping their worlds socially, economically, and politically, and he takes their role in “making class” and political activism seriously.
It is also beautifully written, and the depth of his research sets a high standard for subsequent generations of historians.
Fifty years since first publication, E. P. Thompson's revolutionary account of working-class culture and ideals is published in Penguin Modern Classics, with a new introduction by historian Michael Kenny
This classic and imaginative account of working-class society in its formative years, 1780 to 1832, revolutionized our understanding of English social history. E. P. Thompson shows how the working class took part in its own making and re-creates the whole-life experience of people who suffered loss of status and freedom, who underwent degradation, and who yet created a cultured and political consciousness of great vitality.
I’m a historian of early modern Europe. I have a particular interest in the history of violence and social relations and how and why ordinary people came into conflict with each other and how they made peace, that’s the subject of my most recent book Enmity and Violence in Early Modern Europe, which compares the entanglement of everyday animosities and how these were resolved in Italy, Germany, France and England. I’m also passionate about understanding Europe’s contribution to world history. As editor of The Cambridge World History of Violence, I explored the dark side of this. But my next book, The Invention of Civil Society, will demonstrate Europe’s more positive achievements.
I love this book because it’s a story about ordinary people. But it’s a true story.
It reads like a fairytale: a peasant, Arnaud du Tilh, is accused of impersonating another man who had abandoned his wife several years before. Arnaud seems to have outwitted the judges until the errant husband returns condemning the impostor to death.
I like this story because it helps to identify with men and women in the past, who in many respects, are just like us. It’s also a piece of great history reconstructed from original trial records. Davis is a great writer.
The clever peasant Arnaud du Tilh had almost persuaded the learned judges at the Parlement of Toulouse when, on a summer's day in 1560, a man swaggered into the court on a wooden leg, denounced Arnaud, and reestablished his claim to the identity, property, and wife of Martin Guerre. The astonishing case captured the imagination of the continent. Told and retold over the centuries, the story of Martin Guerre became a legend, still remembered in the Pyrenean village where the impostor was executed more than 400 years ago.
Now a noted historian, who served as consultant for a new French…
Twenty-five years ago, I began to study Nahuatl, the language once spoken by the Aztecs—and still spoken today by more than a million Indigenous people in Mexico. This has opened up to me a world of great excitement. After the Spanish conquest, many Aztecs learned the Roman alphabet. During the day, they used it to study the texts presented to them by the Franciscan friars. But in the evenings, they used it to transcribe old histories recited for them by their parents and grandparents. Today we are beginning to use those writings to learn more about the Aztecs than we ever could before we studied their language.
Reading this book, we have a front row seat at one of the most important moments of world history.
Over the course of his conquest of Mexico, Hernando wrote five letters to the King of Spain. He was often full of BS—but that doesn’t make his writings any less interesting! Cortés always had an eye on the main chance, so he wrote what he thought would impress.
Here, for instance, we find the story—impossible to believe—that as soon as Cortés arrived in the Aztec capital, he placed Montezuma, emperor of millions, under house arrest. Cortés had a translator upon whom he depended for everything—and he referred to her only a handful of times. Most of the time, he seems to communicate by magic. It is downright funny!
Hernan Cortes's Cartas de Relacion, written over a seven-year period to Charles V of Spain, provide an extraordinary narrative account of the conquest of Mexico from the founding of the coastal town of Veracruz until Cortes's journey to Honduras in 1525.
Twenty-five years ago, I began to study Nahuatl, the language once spoken by the Aztecs—and still spoken today by more than a million Indigenous people in Mexico. This has opened up to me a world of great excitement. After the Spanish conquest, many Aztecs learned the Roman alphabet. During the day, they used it to study the texts presented to them by the Franciscan friars. But in the evenings, they used it to transcribe old histories recited for them by their parents and grandparents. Today we are beginning to use those writings to learn more about the Aztecs than we ever could before we studied their language.
There are several books purporting to contain Nahuatl (or Aztec language) accounts of the conquest of Mexico.
This one by a late great scholar from UCLA is by far the best. His helpful introduction sets the scene, and the careful translations bring us right into the center of the action. The Spaniards may have thought they were impressing the Indians, but in this account by the Indians, we learn that they were sometimes laughing at the Europeans!
Historians are concerned today that the Spaniards' early accounts of their first experiences with the Indians in the Americas should be balanced with accounts from the Indian perspective. 'We People Here' reflects that concern, bringing together important and revealing documents written in the Nahuatl language in sixteenth-century Mexico. James Lockhart's superior translation combines contemporary English with the most up-to-date, nuanced understanding of Nahuatl grammar and meaning. The foremost Nahuatl conquest account is Book Twelve of the Florentine Codex. In this monumental work - volume 1 of a series, produced by U.C.L.A's Center for Medieval and Renaissance Studies, called the 'Repertorium…
Twenty-five years ago, I began to study Nahuatl, the language once spoken by the Aztecs—and still spoken today by more than a million Indigenous people in Mexico. This has opened up to me a world of great excitement. After the Spanish conquest, many Aztecs learned the Roman alphabet. During the day, they used it to study the texts presented to them by the Franciscan friars. But in the evenings, they used it to transcribe old histories recited for them by their parents and grandparents. Today we are beginning to use those writings to learn more about the Aztecs than we ever could before we studied their language.
Many people don’t realize that there were Indigenous people who chose to side with the Spaniards.
If they had reasons of their own to support the powerful outsiders, they sometimes did so. One such man had a great-great-grandson who became a writer in colonial Mexico. He took the family stories and did some research of his own, and then wrote this compelling account of the decisions his ancestor made and the actions he took.
I love his pride! (Warning: you have to like battle scenes to like this one.)
For many years, scholars of the conquest worked to shift focus away from the Spanish perspective and bring attention to the often-ignored voices and viewpoints of the Indians. But recent work that highlights the "Indian conquistadors" has forced scholars to reexamine the simple categories of conqueror and subject and to acknowledge the seemingly contradictory roles assumed by native peoples who chose to fight alongside the Spaniards against other native groups. The Native Conquistador-a translation of the "Thirteenth Relation," written by don Fernando de Alva Ixtlilxochitl in the early seventeenth century-narrates the conquest of Mexico from Hernando Cortes's arrival in 1519…
Twenty-five years ago, I began to study Nahuatl, the language once spoken by the Aztecs—and still spoken today by more than a million Indigenous people in Mexico. This has opened up to me a world of great excitement. After the Spanish conquest, many Aztecs learned the Roman alphabet. During the day, they used it to study the texts presented to them by the Franciscan friars. But in the evenings, they used it to transcribe old histories recited for them by their parents and grandparents. Today we are beginning to use those writings to learn more about the Aztecs than we ever could before we studied their language.
Many Aztecs studied with Franciscan friars. Later, they helped the friars write books about Christianity and compose plays for their people to present on holidays.
They took European ideas and reinterpreted them for a Native audience. For instance, Hephaistos, a Greek god who was a bit of a loser, is given the name Tizoc, a former Aztec emperor who was also a bit of a loser. It is fascinating to watch people digesting a whole new way of thinking.
Best of all, some of the plays were meant to be funny!
Nahuatl drama, one of the most surprising results of the Catholic presence in colonial Mexico, merges medieval European religious theater with the language and performance traditions of the Aztec (Nahua) people of central Mexico. Franciscan missionaries, seeking effective tools for evangelization, fostered this new form of theater after observing the Nahuas' enthusiasm for elaborate performances. The plays became a controversial component of native Christianity, allowing Nahua performers to present Christian discourse in ways that sometimes effected subtle changes in meaning. The Indians' enthusiastic embrace of alphabetic writing enabled the use of scripts, but the genre was so unorthodox that Spanish…
I’m a historian of early modern Europe. I have a particular interest in the history of violence and social relations and how and why ordinary people came into conflict with each other and how they made peace, that’s the subject of my most recent book Enmity and Violence in Early Modern Europe, which compares the entanglement of everyday animosities and how these were resolved in Italy, Germany, France and England. I’m also passionate about understanding Europe’s contribution to world history. As editor of The Cambridge World History of Violence, I explored the dark side of this. But my next book, The Invention of Civil Society, will demonstrate Europe’s more positive achievements.
If you haven’t read Montaigne’s Essays start now. I suggest reading one a day – they’re quite short.
I love this book because Montaigne is a genius for all time. Montaigne exploration of what it means to be human remains relevant today. It connects our world with past and shows that, although technology has changed and we can become a lot richer, humans haven’t changed so much.
Montaigne’s Essays are not a relic, they are the mirror on our present condition.
One of the most important writers and thinkers of the Renaissance, Michel de Montaigne (1533-92) helped invent a literary genre that seemed more modern than anything that had come before. But did he do it, as he suggests in his Essays, by retreating to his chateau, turning his back on the world, and stoically detaching himself from his violent times? In this definitive biography, Philippe Desan, one of the world's leading authorities on Montaigne, overturns this longstanding myth by showing that Montaigne was constantly concerned with realizing his political ambitions--and that the literary and philosophical character of the Essays largely…
I once saw a play at the renowned Oregon Shakespeare Theatre. A play about Sor Juana. It was a good play, but it felt like something was missing like jalapenos left out of enchiladas. The play kept nudging me to look further to find Sor Juana, and so for the next five years, I did so. I read and read more. I listened for her voice, and that is where I heard her life come alive. This isn’t the only possibility for Sor Juana’s life; it is just the one I heard.
Royer adores Sor Juana, as do I. There are some wonderful surprises here, such as a long list of authors that Sor Juana likely read. The images that he presents, such as the church where la Vicereine Leonore was buried, are personal rather than scholarly. Yes, he does still speak from a purely male perspective, but it feels gentler than most.
Sor Juana was dubbed “The Tenth Muse” by an admiring priest in Spain upon publication of her poetry, and the sobriquet has remained with her throughout the centuries.
The Tenth Muse: Sor Juana Ines De La Cruz is a biography written by Fanchon Royer about the life of Sor Juana Ines De La Cruz, a 17th-century Mexican nun, poet, and scholar. The book delves into the life of Sor Juana, who was known for her intelligence and passion for learning, and her struggles to reconcile her desire for knowledge with the expectations of her religious order. It explores her relationships with powerful figures of her time, including the viceroy of New Spain, and her eventual decision to renounce her studies and focus on her religious duties. The biography…
By Jorge Aguilar Mora, Josefa Salmón, and Barbara C. Ewell
Author
Why are we passionate about this?
As professors of Latin American Studies, with more than 35 years of teaching experience on these topics, and as Latin Americanists who have lived experiences in our countries of origin, we can connect to themes of social justice as well as the wonders that indigenous cultures can offer globally in the fight against climate change as well as social and racial injustices. When we were students in the US, these texts gave us ways to reconnect to our roots; as professors, they offered us ways to connect with today’s students searching for global justice and service to others. These books help us to realize that there are other ways of looking at the world.
As a Latin American woman, a university professor, and a scholar, I have, at times, found myself having to prove my expertise, and Sor Juana’s book presents this same challenge in 17th-century Mexico (New Spain), giving me the strength to follow her example. Sor Juana fought for recognition in her lifetime, only later to become one of Latin America’s most important thinkers and writers, most notably for her challenges to patriarchal authority, both in her life and in her remarkable writings. In one of the texts ofA Sor Juana Anthology, “Reply to Sor Filotea,” Sor Juana set forth a series of brilliant arguments for maintaining her intellectual space, which was threatened by the Church at that time. I recommend this book because it taught me how to reverse an argument intended against you, to transform it in your favor, and how to overturn the gender hierarchy, without negating…
Here is a new voice-new to us-reaching across a gap of three hundred years. Sor (Sister) Juana Ines de la Cruz was acclaimed in her time as "Phoenix of Mexico, America's Tenth Muse"; a generation later she was forgotten. In our century she was rediscovered, her works were reissued, and she is now considered one of the finest Hispanic poets of the seventeenth century. She deserves to be known to English-speaking readers for another reason as well: she speaks directly to our concern for the freedom of women to realize themselves artistically and intellectually.
