An ethnohistory on the spiritual and governmental conquest of the indigenous people in colonial Mexico, Idolatry and the Construction of the Spanish Empire examines the role played by the shifting concept of idolatry in the conquest of the Americas, as well as its relation to the subsequent construction of imperial power and hegemony. Contrasting readings of evangelization plays and chronicles from the Indies and legislation and literature produced in Spain, author Mina García Soormally places theoretical analysis of state formation in Colonial Latin America within the historical context. The conquest of America was presented, in its first instances, as a virtual extension of the Reconquista, which had taken place in Spain since 711, during which Spaniards fought to build an empire based in part on religious discrimination. The fight against the “heathens” (Moors and Jews) provided the experience and mindset to practice the repression of the other, making Spain a cultural laboratory that was transported across the Atlantic Ocean. Idolatry and the Construction of the Spanish Empire is a wide-ranging explication of religious orthodoxy and unorthodoxy during Spain’s medieval and early modern period as they relate to idolatry, with analysis of events that occurred on both sides of the Atlantic. The book contributes to the growing field of transatlantic studies and explores the redefinition that took place in Europe and in the colonies.

In 1629, Catholic priest Hernando Ruiz de Alarcón produced the Treatise on the Heathen Superstitions That Today Live among the Indians Native to This New Spain to aid the church in its abolishment of native Nahua religious practices. The bilingual Nahuatl-Spanish Treatise collected diverse incantations, or nahualtocaitl, used to conjure Mesoamerican deities for daily sustenance and medical activities. Today this work is recognized as one of the most significant firsthand records of indigenous religious practices in postconquest Mexico. Yet, as Viviana Díaz Balsera argues in Guardians of Idolatry, the selection process for the incantations recorded in the Treatise reflects two sites of agency: Ruiz de Alarcón’s desire to present the most flagrant examples of Nahua “demonic” practices, and Nahua efforts to share benign nahualtocaitl in order to preserve their preconquest traditions while negotiating with colonial Christian hegemony. Guardians of Idolatry offers readers a rare, in-depth look at the nahualtocaitl and the native cosmogonies, beliefs, and medical practices they reveal. Through close reading of four incantations—for safe travel, maguey sap harvesting, bow-and-arrow deer hunting, and divination through maize kernels—Díaz Balsera shows the nuances of a Nahua spiritual world populated by intelligent superhuman and nonhuman entities that directly responded to human appeals for intercession. She also addresses Jacinto de la Serna’s Manual for Ministers of These Indians (1656), an elaborate commentary on the Treatise. Guardians of Idolatry tells a compelling story of the robust presence of a unique form of Postclassic Mesoamerican ritual knowledge, fully operative one hundred years after the incursion of Christianity in south Central Mexico. Together, Ruiz de Alarcón’s Treatise and de la Serna’s Manual reveal the highly sophisticated language of the nahualtocaitl, and the disparate ways in which both colonizers and resilient indigenous agents contributed to the conservation of Mesoamerican epistemology.

Examines early modern Spanish contributions to international relations by focusing on ambivalence of natural rights in European colonial expansion to the Americas.

Long recognized as a classic account of the early Spanish efforts to convert the Indians of Peru, Father De Arriaga's book, originally published in 1621, has become comparatively rare even in its Spanish editions. This translation now makes available for the first time in English a unique record of the customs and religious practices that prevailed after the Spanish conquest. In his book, which was designed as a manual for the rooting out of paganism, De Arriaga sets down plainly and methodically what he found among the Indians—their objects of worship, their priests and sorcerers, their festivals and sacrifices, and their superstitions—and how these things are to be recognized and combated. Moreover, he evinces a steady awareness of the hold of custom and of the plight of the Indians who are torn between the demands of their old life and their new masters. The Extirpation of Idolatry in Peru is an invaluable source for historians and anthropologists.

The phrase “The Black Legend” was coined in 1912 by a Spanish journalist in protest of the characterization of Spain by other Europeans as a backward country defined by ignorance, superstition, and religious fanaticism, whose history could never recover from the black mark of its violent conquest of the Americas. Challenging this stereotype, Rereading the Black Legend contextualizes Spain’s uniquely tarnished reputation by exposing the colonial efforts of other nations whose interests were served by propagating the “Black Legend.” A distinguished group of contributors here examine early modern imperialisms including the Ottomans in Eastern Europe, the Portuguese in East India, and the cases of Mughal India and China, to historicize the charge of unique Spanish brutality in encounters with indigenous peoples during the Age of Exploration. The geographic reach and linguistic breadth of this ambitious collection will make it a valuable resource for any discussion of race, national identity, and religious belief in the European Renaissance.

Offers a new reading of the history of the colonization of North America and the dispossession of its indigenous peoples.