This edited volume offers new perspectives from leading scholars on the important work of Inca Garcilaso de la Vega (1539-1616), one of the first Latin American writers to present an intellectual analysis of pre-Columbian history and culture and the ensuing colonial period. To the contributors, Inca Garcilaso's Royal Commentaries of the Incas presented an early counter-hegemonic discourse and a reframing of the history of native non-alphabetic cultures that undermined the colonial rhetoric of his time and the geopolitical divisions it purported. Through his research in both Andean and Renaissance archives, Inca Garcilaso sought to connect these divergent cultures into one world. This collection offers five classical studies of Royal Commentaries previously unavailable in English, along with seven new essays that cover topics including Andean memory, historiography, translation, philosophy, trauma, and ethnic identity. This cross-disciplinary volume will be of interest to students and scholars of Latin American history, culture, comparative literature, subaltern studies, and works in translation.

This new abridgment of both volumes of Livermore's classic translation presents those selections that comprise Garcilaso's historical narrative. Karen Spalding's new Introduction and notes set Garcilaso in his intellectual, historical, and cultural contexts.

Garcilaso de la Vega, the first native of the New World to attain importance as a writer in the Old, was born in Cuzco in 1539, the illegitimate son of a Spanish cavalier and an Inca princess. Although he was educated as a gentleman of Spain and won an important place in Spanish letters, Garcilaso was fiercely proud of his Indian ancestry and wrote under the name El Inca. Royal Commentaries of the Incas is the account of the origin, growth, and destruction of the Inca empire, from its legendary birth until the death in 1572 of its last independent ruler. For the material in Part One of Royal Commentaries—the history of the Inca civilization prior to the arrival of the Spaniards—Garcilaso drew upon "what I often heard as a child from the lips of my mother and her brothers and uncles and other elders . . . [of] the origin of the Inca kings, their greatness, the grandeur of their empire, their deeds and conquests, their government in peace and war, and the laws they ordained so greatly to the advantage of their vassals." The conventionalized and formal history of an oral tradition, Royal Commentaries describes the gradual imposition of order and civilization upon a primitive and barbaric world. To this Garcilaso adds facts about the geography and the flora and fauna of the land; the folk practices, religion, and superstitions; the agricultural and the architectural and engineering achievements of the people; and a variety of other information drawn from his rich store of traditional knowledge, personal observation, or speculative philosophy. Important though it is as history, Garcilaso's classic is much more: it is also a work of art. Its gracious and graceful style, skillfully translated by Harold V. Livermore, succeeds in bringing to life for the reader a genuine work of literature. Part Two covers the Spanish conquest of the Incas.

A social and economic history of Peru that reflects the influence of the convents on colonial and post-colonial society.

'It has taken me a long time, my dearest Aza, to fathom the cause of that contempt in which women are held in this country ...' Zilia, an Inca Virgin of the Sun, is captured by the Spanish conquistadores and brutally separated from her lover, Aza. She is rescued and taken to France by Déterville, a nobleman, who is soon captivated by her. One of the most popular novels of the eighteenth century, the Letters of a Peruvian Woman recounts Zilia's feelings on her separation from both her lover and her culture, and her experience of a new and alien society. Françoise de Graffigny's bold and innovative novel clearly appealed to the contemporary taste for the exotic and the timeless appetite for love stories. But by fusing sentimental fiction and social commentary, she also created a new kind of heroine, defined by her intellect as much as her feelings. The novel's controversial ending calls into question traditional assumptions about the role of women both in fiction and society, and about what constitutes 'civilization'. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

" A refreshingly lucid account of an important but poorly known figure in colonial Latin American history."-Richard L. Burger, Yale University "This is a beautifully written, deeply informed and highly informative work. . . . Hyland has cast a bright light into a corner of early colonial Latin American scholarship that we had all but abandoned hope of ever seeing into very clearly."-Gary Urton, Harvard University In the spirit of justice Blas Valera broke all the rules-and paid with his life. Hundreds of years later, his ghost has returned to haunt the official story. But is it the truth, and will it set the record straight? This is the tale of Father Blas Valera, the child of a native Incan woman and Spanish father, caught between the ancient world of the Incas and the conquistadors of Spain. Valera, a Jesuit in sixteenth-century Peru, believed in what to his superiors was pure heresy: that the Incan culture, religion, and language were equal to their Christian counterparts. As punishment for his beliefs he was imprisoned, beaten, and, finally, exiled to Spain, where he died at the hands of English pirates in 1597. Four centuries later, this Incan chronicler had been all but forgotten, until an Italian anthropologist discovered some startling documents in a private Neapolitan collection. The documents claimed, among other things, that Valera's death had been faked by the Jesuits; that he had returned to Peru; and, intriguingly,