Here are 100 books that The Native Conquistador fans have personally recommended if you like
The Native Conquistador.
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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 on the one hand it tells an incredible story of adventurous derring-do – how a few hundred men conquered a vast empire – and other hand is a testimony to the brutality and savagery that accompanied European colonization.
Diaz is crucial to understanding our present condition. I admire it because it helps us to understand why Europe emerged as the most important region in world history and reminds us of the terrible consequences that conquest had for indigenous people.
2020 Reprint of the 1963 Edition. Full facsimile of the original edition and not reproduced with Optical Recognition Software. Díaz took part in the campaigns against the Mexica, later called the Aztec Empire. He was a highly experienced member of Hernán Cortés's expedition. During this campaign, Díaz spoke frequently with his fellow soldiers about their experiences. These accounts, and especially Díaz's own experiences, served as the basis for the recollections that Díaz later told with great drama to visitors and, eventually, in a book entitled Conquest of New Spain. Therein Díaz describes many of the 119 battles in which he…
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 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 spent a good part of my childhood in Spain and Venezuela while being educated in England, and early on I developed a fascination with the Spanish and Native American worlds. After traveling as a young man in Mexico and in Central America, I was hooked for life. With history degrees from Oxford and UCLA, for thirty years now I have been studying and writing books about the Aztecs and Mayas, Spanish conquistadors, and Afro-Mexicans—fascinating subjects from whom I continue to learn.
To complement the perspectives of historians and art historians, Carballo’s book offers the viewpoint and skills of an archaeologist. But Collision of Worlds is far from being a field report from a dig. Instead, Carballo combines the sources and methods of historians and archaeologists to present a thorough and deep-rooted account of the two civilizations that met in Mexico five hundred years ago, giving the reader a more extensive background on the Iberian and Mesoamerican past than the other books I have selected. Like the other books I have chosen, this is recent work, and thus together these books all represent slightly different takes on the topic.
Mexico of five centuries ago was witness to one of the most momentous encounters between human societies, when a group of Spaniards led by Hernando Cortes joined forces with tens of thousands of Mesoamerican allies to topple the mighty Aztec Empire. It served as a template for the forging of much of Latin America and initiated the globalized world we inhabit today. The violent clash that culminated in the Aztec-Spanish war of 1519-21 and the new colonial order it created were millennia in the making, entwining the previously independent cultural developments of both sides of the Atlantic.
I’m an archaeologist at Boston University with a transatlantic family that spans Spain and Latin America. My research has primarily focused on Mesoamerica, and prehispanic central Mexico more specifically, but the deep roots of these transatlantic entanglements have always fascinated me personally and as a historically minded scholar.
A vivid account of life in the Aztec world and the tragic Aztec-Spanish War told by Indigenous scribes writing in Nahuatl during the decades following these events and the transformation to colonial New Spain. Mexican authors began publishing translations of Native-author sources in the late eighteenth century; yet, together with his former advisor, Ángel María Garibay, León-Portilla did more than any other twentieth-century scholar to elevate the voices and perspectives of Nahua peoples, the descendants of the prehispanic Aztecs. The Broken Spears was first published in Spanish in 1959 and translated to English in 1962. It has been translated into many other languages and revised versions since. Its key sixteenth-century texts include portions of Book 12 of the Florentine Codex, compiled by the Franciscan friar Bernardino de Sahagún, and sections of the Annals of Tlatelolco. Within these composite sources, readers can sense the multivalence of the Native authors…
For hundreds of years, the history of the conquest of Mexico and the defeat of the Aztecs has been told in the words of the Spanish victors. Miguel León-Portilla has long been at the forefront of expanding that history to include the voices of indigenous peoples. In this new and updated edition of his classic The Broken Spears, León-Portilla has included accounts from native Aztec descendants across the centuries. These texts bear witness to the extraordinary vitality of an oral tradition that preserves the viewpoints of the vanquished instead of the victors. León-Portilla's new Postscript reflects upon the critical importance…
I fell in love with historical novels as a kid somewhere between reading Johnny Tremain and Ben and Me (from the point of view of a mouse living in Ben Franklin’s hat) in elementary school and Mika Waltari’s The Roman and The Egyptian and Lew Wallace’s Ben-Hur in junior high. And that love led me to write After the Lost War, a historical novel in verse based on the life of the poet Sidney Lanier, who served in the confederate army in the civil war, survived to start a family and died from tuberculous he contracted as a prisoner of war.
Mixtli, an elderly Aztec lord captured by the Spanish, is reluctantly questioned by a Catholic bishop charged with reporting to the king of Spain about the customs and mores of his new unwilling subjects. The bishop is repulsed and appalled by the violent history and, to his mind, sexual looseness of the Aztecs while blind to the violent depredations of the conquistadors who protect him. But the story that outrages the bishop is for the reader a spectacular tragic saga of the end of the Aztec empire from the point of view of the conquered and a telling of what was lost.
Gary Jennings's Aztec is the extraordinary story of the last and greatest native civilization of North America.
Told in the words of one of the most robust and memorable characters in modern fiction, Mixtli-Dark Cloud, Aztec reveals the very depths of Aztec civilization from the peak and feather-banner splendor of the Aztec Capital of Tenochtitlan to the arrival of Hernán Cortás and his conquistadores, and their destruction of the Aztec empire. The story of Mixtli is the story of the Aztecs themselves---a compelling, epic tale of heroic dignity and a colossal civilization's rise and fall.
I am a translator specializing in Chinese historical novels, and also an academic researching marginalized groups in Chinese history—ethnic minorities, the disabled, people with mental health issues, and so on. The treatment of marginalized people tells you a lot about what is going on within mainstream society. I’ve always been interested in stories about people from distant times and places, and I have a particular love of long sagas, something that you can really get your teeth into. Kingdoms in Peril covers five hundred years of history: I translated this for my own enjoyment and was surprised when I realized that I’d managed to write 850,000 words for fun!
Four times the sun has died and been reborn, and now we are living in the world of the fifth sun.
In this wonderful imaginative rendering of Aztec history, we move between mythological and real time, following the Mexica people as they gain power and establish a great kingdom, and then suffer the disaster of Spanish attack. The voices of many different people speak through this story, men and women, telling us of the price that they paid each step of the way in the struggle to survive in a beautiful but brutal world.
In November 1519, Hernando Cortes walked along a causeway leading to the capital of the Aztec kingdom and came face to face with Moctezuma. That story-and the story of what happened afterwards-has been told many times, but always following the narrative offered by the Spaniards. After all, we have been taught, it was the Europeans who held the pens. But the Native Americans were intrigued by the Roman alphabet and, unbeknownst to the newcomers, they used it to write detailed histories in their own language of Nahuatl. Until recently, these sources remained obscure, only partially translated, and rarely consulted by…
I'm a historian of gender in colonial Latin America. I'm always looking for surprises in these stories: men's and women's lives in the past were not narrower than ours, and I love to find their strategies for dealing with a system that was often stacked against them. I enjoy learning that my expectations were wrong, and thinking about the past as a living world. As a researcher who is always stumbling on unusual documents that I have to confront with fresh eyes, I really love a book that challenges me to think about how we can even know about the past, especially in terms of race and gender.
We don't know very much about Indigenous women's lives before and during the Spanish conquest. Camilla Townsend let me imagine how Malintzin, an enslaved Indigenous girl who was presented as a gift to the conquistador Hernando Cortés, experienced and made sense of that world.
I was transported to central Mexico and Yucatán through Townsend's careful but lively reading of art, poetry, and historical writings, her lush building of landscapes and lifeways created a space where I could place Malintzin and understand her choices. Those choices were complicated: she transformed herself from a slave into Cortés' most important interpreter and ally, translating Indigenous diplomats and leaders so that Cortés knew whom to trust, speaking back to them as his mouthpiece. I was convinced that Malintzin was both a brilliant strategist and also a woman with few options and not the outright villain or hero that a lot of the literature wishes…
Malintzin was the indigenous woman who translated for Hernando Cortes in his dealings with the Aztec emperor Moctezuma in the days of 1519 to 1521. 'Malintzin', at least, was what the Indians called her. The Spanish called her dona Marina, and she has become known to posterity as La Malinche. As Malinche, she has long been regarded as a traitor to her people, a dangerously sexy, scheming woman who gave Cortes whatever he wanted out of her own self-interest. The life of the real woman, however, was much more complicated. She was sold into slavery as a child, and eventually…
I’m an archaeologist at Boston University with a transatlantic family that spans Spain and Latin America. My research has primarily focused on Mesoamerica, and prehispanic central Mexico more specifically, but the deep roots of these transatlantic entanglements have always fascinated me personally and as a historically minded scholar.
For a couple of decades, Restall has been at the vanguard of a group of historians developing what is known as the New Conquest History, an effort to balance the Eurocentrism of earlier histories of the Aztec-Spanish War and its aftermath. I’ve used an earlier book of his, Seven Myths of the Spanish Conquest, in my teaching, as it is succinctly argued and provokes students to think critically about the early history of Latin America. This book builds on that and narrows the focus to how the historic encounter between Moctezuma, the Great Speaker of Tenochtitlan and the most powerful individual in Mesoamerica, and Cortés (on November 8, 1519) has been reinterpreted in the years since. It ranges across five centuries of history, art, and aesthetics, and pop culture to poke holes in narratives that center Cortés’ presumed military brilliance and problematize notions that Moctezuma considered the Spaniards gods…
A dramatic rethinking of the encounter between Montezuma and Hernando Cortes that completely overturns what we know about the Spanish conquest of the Americas
On November 8, 1519, the Spanish conquistador Hernando Cortes first met Montezuma, the Aztec emperor, at the entrance to the capital city of Tenochtitlan. This introduction-the prelude to the Spanish seizure of Mexico City and to European colonization of the mainland of the Americas-has long been the symbol of Cortes's bold and brilliant military genius. Montezuma, on the other hand, is remembered as a coward who gave away a vast empire and touched off a wave…
