First published in 1555, Cabeza de Vaca's narrative of his South American expeditions is a detailed account of his five years as governor of Spain's province of the Rio de la Plata in South America. Cabeza de Vaca was already a celebrated explorer by the time he went to La Plata, known for his great trek across North America in the 1520s and 1530s and for the Relación he wrote about that journey. His tales of his river and forest explorations in South America show that he had lost none of his early curiosity and drive. He was the great secular champion of the native peoples of the New World and the only Spaniard to explore the coasts and interiors of two continents. This book is one of the great first-person accounts of the Spanish conquest of the Americas in the sixteenth century. Morrow's new translation makes Cabeza de Vaca's adventures available to a wide English-speaking audience for the first time.

The Improbable Conquest offers translations of a series of little-known letters from the chaotic Spanish conquest of the Río de la Plata region, uncovering a rich and understudied historical resource. These letters were written by a wide variety of individuals, including clergy, military officers, and the region’s first governor, Pedro de Mendoza. There is also an exceptional contribution from Isabel de Guevara, one of the few women involved in the conquest to have recorded her experiences. Writing about the conditions of settlements and expeditions, these individuals vividly expose the less glamorous side of the conquest, narrating in detail various misfortunes, infighting, corruption, and complaints. Their letters further reveal the colony’s fraught relationship with the native peoples it sought to colonize, giving insight into the complexities of the conquest and the colonization process. Pablo García Loaeza and Victoria Garrett provide an introduction to the history of the region and the conquest’s key players, as well as a timeline and a glossary explaining difficult and archaic Spanish terms.

First published in 1569, La Araucana, an epic poem written by the Spanish nobleman Alonso de Ercilla, valorizes the Spanish conquest of Chile in the sixteenth century. Nearly a half-century later in 1610, Gaspar de Villagrá, Mexican-born captain under Juan de Oñate in New Mexico, published Historia de la Nueva México, a historical epic about the Spanish subjugation of the indigenous peoples of New Mexico. In Epics of Empire and Frontier—a deft cultural, ethnohistorical reading of these two colonial epics, both of which loom large in the canon of Spanish literature—Celia López-Chávez reveals new ways of thinking about the themes of empire and frontier. Employing historical and literary analysis that goes from the global to the regional, and from the sixteenth to the twenty-first centuries, López-Chávez considers Ercilla and Villagrá not only as writers but as citizens and subjects of the powerful Spanish empire. Although frontiers of conquest have always been central to the regional histories of the Americas, this is the first work to approach the subject through epic poetry and the main events in the poets’ lives. López-Chávez also investigates the geographical spaces and landmarks where the conquests of Chile and New Mexico took place, the natural landscape of each area as both the Spanish and the natives saw it, and the characteristics of the expeditions in both regions, with special attention to the violence of the invasions. In her discussion of law, geography, and frontier, López-Chávez carries the poems’ firsthand testimony on the political, cultural, and social resistance of indigenous people into present-day debates about regional and national identity. An interdisciplinary, comparative postcolonial interpretation of the history found in two poetic narratives of conquest, Epics of Empire and Frontier brings fresh understanding to the role that poetry plays in regional and national memory and culture.

Maldonado traces the journey of his family from Scandinavia and the Holy Land to Spain and Portugal and finally to the Kingdom of New Mexico. Arriving in 1598 with the expedition of Juan de Oñate, his ancestors were some of the first settlers of New Mexico. Of the 144 original Spanish/Portuguese colonial families from the 16th and 17th centuries listed by historian and cousin Fray Angélico Chávez, in his pioneering book Origins of New Mexico Families/A Genealogy of the Spanish Colonial Period, 119 are on the Maldonado family tree. From the 18th century, 174 of the 277 colonial families identified by Chávez are also on the Maldonado family tree. Over 5,300 names comprise the Maldonado tree - many of them important figures in the annals of New Mexico history. Maldonado's family tree proves the old adage that everyone in New Mexico is a primo, cousin.

When Pueblo Indians say, “The first white man our people saw was a black man,” they are referring to Esteban, who came to New Mexico in 1539. After centuries of negative portrayals, this book highlights Esteban’s importance in America’s early history. Books about the history of the American West have ignored Esteban or belittled his importance, often using his slave nickname, Estebanico. What little we know about Esteban comes from Álvar Núñez Cabeza de Vaca and other Spanish chroniclers, whose condescension toward the African slave has carried over into most history books. In this work Herrick dispels the myths and outright lies about Esteban. His biography emphasizes Esteban rather than the Spaniards whose exploits are often exaggerated and jingoistic in the sixteenth-century chronicles. He gives Esteban full credit for his courage and his skill as a linguist and cultural intermediary who was trusted and respected by Indians from many tribes across the continent.

The Society of Jesus was formed by Ignatius Loyola and six friends in Paris in 1534 and approved by Pope Paul III in 1540. The order grew to become one of the biggest and most widespread within the Roman Catholic church. The Society's strength led to suspicion, distrust and campaigns of humiliation. Portugal banished the Jesuits in 1759. Charles III expelled all Jesuits from Spanish territories in 1767. Pope Clement XIV abolished the Society as a corporate form in July 1773. Yet the Jesuits had introduced the first printing press in the Missions as from 1700 compared with 1780 in Buenos Aires and 1808 in Brazil. Through the Guarani knowledge and jesuits learning Europe was informed about hundreds of previously unknown plants, many of them with medicinal benefits. In the 21st century the plants are still sought after by the world's major pharmaceutical corporations. But it was the stone-age Guarani who had names for 1100 plants!

This book critically examines how movies that feature real or imagined explorers and expeditions creatively feature the geography of Latin America. It focuses on how locales are scripted into film plots and artistically depicted, and demonstrates that place is as important as any character in a film, especially in this genre. Nineteen key films are analyzed. Some, like Aguirre, the Wrath of God, Fitzcarraldo, The Other Conquest, Embrace of the Serpent, and The Lost City of Z are based on the exploits of real explorers. Others are fictional, including Apocalypto, Indiana Jones and the Kingdom of the Crystal Skull, and Dora and the Lost City of Gold. The author also discusses the evolution of exploration-discovery films, including trends that will likely be found in forthcoming movies.