An examination of the concept of honor as essential to both colonial Spaniards and indigenous Mexicans

What do medieval knights, suicide bombers and "victimhood culture" have in common? Betraying Dignity argues that in the second decade of the twenty-first century, individuals, political parties and nations around the world are abandoning the dignity-based culture we established in the aftermath of two world wars, less than a century ago. Disappointed or intimidated, many turn their backs on the humanitarian, universalistic culture that presumes our inherent human dignity and celebrates it as the basis of every individual's equal human rights. Instead, people and nations are returning to a much older, honor-based cultural structure. Because its ancient logic and mentality take new forms (such as social network shaming and certain aspects of "victimhood culture") -- we fail to recognize them, and overlook the pitfalls of the old honor-based structure. Narrating the history of honor-based societies, this book distinguishes their underlying principle from the post-WWII notion of dignity that underlies human rights. It makes the case that in order to revive and strengthen dignity-based culture, the concept of human dignity must be defined narrowly and succinctly, and enhanced with the principle of respect. Continuing its historical and cultural narrative, the book discusses contemporary phenomena such as al-Qaeda terrorists, shaming via social network, FoMO, and some features of the emerging "victimhood culture". The book pays homage to Erich Fromm's classic Escape from Freedom.

Lipsett-Rivera traces the genesis of the Mexican macho by looking at daily interactions between Mexican men in the seventeenth and eighteenth centuries.

This volume explores the production of knowledge of normativity in the age of early modern globalisation by looking at an extraordinarily pragmatic and normative book: Manual de Confessores, by the Spanish canon law professor Martín de Azpilcueta (1492-1586). Intertwining expertise, methods, and questions of legal history and book history, this book follows the actors and analyses the factors involved in the production, circulation, and use of the Manual, both in printed and manuscript forms, in the territories of the early modern Iberian Empires and of the Catholic Church. It convincingly illustrates the different dynamics related to the materiality of this object that contributed to “glocal” knowledge production. Contributors are: Samuel Barbosa, Manuela Bragagnolo, Christiane Birr, Luisa Stella de Oliveira Coutinho Silva, Byron Ellsworth Hamann, Idalia García Aguilar, Pedro Guibovich Pérez, Natalia Maillard Álvarez, César Manrique Figueroa, Stuart M. McManus, Yoshimi Orii, David Rex Galindo, Airton Ribeiro, and Pedro Rueda Ramírez.

Based on his study of the nearly vanished aquatic economy of Chimalhuacán in the Valley of Mexico, Parsons describes the surviving vestiges of aquatic insect collection and fishing and considers their developmental and archaeological implications within a broad context of historical, ethnographic, biological, ecological, and archaeological information from Mexico, North and South America, the Near East, and Africa. Activities, implements, artifacts, and landscapes are richly illustrated, in many cases with the author’s own photos and a number of vintage photographs. The study concludes that aquatic resources were fully complementary with agricultural products during prehispanic times in Mesoamerica where a pastoral economy was absent.

"In 1325, the Aztecs founded their capital city Tenochtitlan, which grew to be one of the world's largest cities before it was violently destroyed in 1521 by conquistadors from Spain and their indigenous allies. Re-christened and reoccupied by the Spanish conquerors as Mexico City, it became the pivot of global trade linking Europe and Asia in the 17th century, and one of the modern world's most populous metropolitan areas. However, the Aztec city of Tenochtitlan and its people did not entirely disappear when the Spanish conquistadors destroyed it. By reorienting Mexico City-Tenochtitlan as a colonial capital and indigenous city, Mundy demonstrates its continuity across time. Using maps, manuscripts, and artworks, she draws out two themes: the struggle for power by indigenous city rulers and the management and manipulation of local ecology, especially water, that was necessary to maintain the city's sacred character. What emerges is the story of a city-within-a city that continues to this day"--