Kingdom of the Spanish Empire (1535–1821)
POPULARITY
14 episodes with New Spain
14 episodes with New Spain
11 episodes with New Spain
9 episodes with New Spain
9 episodes with New Spain
8 episodes with New Spain
6 episodes with New Spain
4 episodes with New Spain
6 episodes with New Spain
2 episodes with New Spain
9 episodes with New Spain
4 episodes with New Spain
6 episodes with New Spain
3 episodes with New Spain
3 episodes with New Spain
2 episodes with New Spain
2 episodes with New Spain
2 episodes with New Spain
Álvaro Enrigue and critic Maia Gil'Adí begin their conversation considering translation as a living process, one that is internal to the novel form. Álvaro, author of the trippy You Dreamed of Empires (Riverhead, 2024), explains how the opening letter to his translator Natasha mirrors the letter to his editor, Teresa, in Spanish, and how both letters become part of the fiction. Fitting for a novel that crosses Nahua and Mayan, Moctezuma and Cortés, Mexican history and the glam rock band T. Rex. The English translation—which Álvaro calls the book of Natasha—is longer, filled with changes and additions and revisions, and so translation becomes “another life for the book.” From the living book to its contents, Maia asks how You Dreamed of Empires blends the gorgeous and the grotesque, slapstick humor and extreme violence, historical detail and mischievous metafictional departures. Álvaro links his work to Season 9's theme of TECH by pointing out the novel's longstanding use as a tool to laugh about the powerful, to tell them that what they're saying is not true, and to articulate politics through contradiction and humor. After discussing the encounter of Moctezuma and Cortés (or really, of their translators, including a very magical bite of cactus) as the moment that changes everything in history, Álvaro makes a surprising historical swerve in his answer to this season's signature question. Mentions:Álvaro Enrigue, Sudden Death, You Dreamed of Empires, Now I SurrenderNahuaNatasha WimmerTeresa Ariño, AnagramaSergio Pitol, Enrique Vila-Matas, Javier Marías, Roberto BolañoMiguel de Cervantes, Don Quixote; Laurence Sterne; Jonathan Swift, Gulliver's TravelsOctavio Paz saying New Spain was a kingdom in One Earth, Four or Five Worlds: Reflections on Contemporary History, translated by Helen R. Lane.Edward SaidLèse-majestéT. Rex, “Monolith”Gonzalo GuerreroThe Colegio de Santa Cruz de TlatelolcoJosé Emilio PachecoMichel FoucaultMichelangeloSaint Paul, Epistle to the RomansNoam ChomskyTlaxcalas Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature
The Hidden History of Texas Looking for Gold and Glory – Before I get too far into it today, how about subscribing to the podcast. Tell your friends that you've found the coolest place on the net to learn about Texas history. Well maybe not the coolest, but a pretty cool place, thanks I'd appreciate it. As I've discussed in the past, the Spanish presence in the Americas was pretty much an accident. Until Columbus bumped into the islands of Guanahani (Watling Island in the Bahamas) which Columbus named "San Salvador", Cuba, and Hispaniola (present-day Haiti and the Dominican Republic). They had no idea anything or anyone was between them and Asia, remember they were looking for a shortcut route to India. Even then it wasn't until 1519 when Alonso Álvarez de Pineda mapped the Gulf Coast for the first time that they began to realize they had stumbled upon something far different than what they originally thought. So, what intrigued the Spanish so much about this new continent they encountered? I've talked about how in 1528 Álvar Núñez Cabeza de Vaca, explored the Gulf Coast and his exploration fell apart. He got shipwrecked and he and some of his crew wandered across present-day Texas and northern Mexico. During their journeys and capture they heard stories from the people about cities or places that were “wealthy”. Now we don't know exactly what the indigenous people meant by wealth or how they described the various locations, but de Vaca's later telling of those encounters sparked an interest in what the Spanish called or were labeled the "Seven Cities of Gold" or “the Seven Cities of Cibola” But why? Why would these stories matter to the Spanish? In the early 8th century Muslims had conquered what is now Spain and Portugal. The story goes that in 714 seven Catholic bishops and their faithful followers fled across the Atlantic to a land known as Antilia, the name of which, incidentally, was the source of the name Antilles, which was initially applied to the West Indian islands of the Caribbean. The story was that when they fled, they took with them vast amounts of wealth, especially in gold and silver and each of the bishops had established a city. The story, or fable, was that those 7 cities were to be found in this ‘new' country. However, the Antillean islands failed to produce large quantities of gold and silver, but by 1539 the lands that Cabeza de Vaca and his companions reported on were thought to contain an El Dorado (or The Gold) known as Cíbola. In that year, Viceroy Antonio de Mendoza dispatched Fray Marcos de Niza and the African Estevanico to search the area. This exploration cost the life of Estevanico at Háwikuh, the southernmost of the Zuñi pueblos in western New Mexico. On his return to New Spain (today's Mexico), Fray Marcos reported that he had seen golden cities, the smallest of which was larger than Mexico City. Today we know that the good frier exaggerated what he saw, why I have no idea, but he definitely didn't see any golden cities and certainly not one larger than Mexico City would have been at that time. In 1539, Mexico City, then known as Tenochtitlan, was a large and populous city. Estimates for its population ranged from 200,000 to 400,000, so as I said, the good frier was a, as we say, a teller of tall tales. However, in 1540 a follow-up expedition of Francisco Vázquez de Coronado captured Háwikuh and learned the true nature of it as well as other nearby pueblos. In the following year, disappointed over the failure to find the Seven Cities of Cíbola Coronado launched a futile search for Quivira-(another legendary wealthy city) an undertaking that crossed the Panhandle. His toute took him from Arizona to New Mexico into Texas up to Oklahoma, and finally Kansas. It was there that he did find Quivira, it was situated in what is now central Kansas, now nobody is really certain of its exact location, and most think it was near present-day Lyons or Salina. What did he find?
STORY OF AMERICA - The sudden 1521 capture of Tenochtitlan marked the start of a three century-long colonial period in Mesoamerica, during which Mexico was known as "New Spain" ruled by a viceroy in the name of the Spanish monarch. Check out the YouTube versions of this episode at: https://youtu.be/mM1PG0aEfcA https://youtu.be/HhHM0PVoC2w https://youtu.be/FG-UjVkH2t4 America History books available at https://amzn.to/3OnczVT Hernan Cortez books available at https://amzn.to/3MQDk2J Conquistadors books available at https://amzn.to/3BVkbYq Aztec books available at https://amzn.to/3YpQQhX Mesoamerican books available at https://amzn.to/3HhKDxI ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM See omnystudio.com/listener for privacy information.
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices
Tristán de Luna y Arellano is ordered by the Viceroy of New Spain to construct a series of forts and settlements from the Gulf, to the Mound Builders at Coosa, to Santa Elena in modern day South Carolina. With 1500 settlers, only an act of God could derail, De Luna's plans. For more information on the archeological finds related to De Luna see this wonderful podcast: https://thehistoryoftheamericans.com/calamity-at-pensacola/
For 300 years Mexico was known as "New Spain" ruled by a viceroy in the name of the Spanish monarch. The port of Acapulco became the New World terminus of the transpacific trade with the Philippines via the Manila galleon. Mexico thus became a vital link between Spain's New World domain and its East Indies Empire. Check out the YouTube version of this episode at https://youtu.be/buQvENqYWtY which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Everything Everywhere Daily podcast at https://amzn.to/3XHj20A New Spain books available at https://amzn.to/42PeBmc Manila Galleons books available at https://amzn.to/3Mui42r Mexico History books available at https://amzn.to/43dBlfv ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM Audio Credit: Everything Everywhere Daily podcast with Gary Arndt: The Manila Galleons (10may2023 #1038; Glassbox Media). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices
Andrew Laird, of Brown University, discusses Aztec Latin: Renaissance Learning and Nahuatl Traditions in Early Colonial Mexico (Oxford University Press, 2024). In 1536, only fifteen years after the fall of the Aztec empire, Franciscan missionaries began teaching Latin, classical rhetoric, and Aristotelian philosophy to native youths in central Mexico. The remarkable linguistic and cultural exchanges that would result from that initiative are the subject of this book. Aztec Latin highlights the importance of Renaissance humanist education for early colonial indigenous history, showing how practices central to humanism — the cultivation of eloquence, the training of leaders, scholarly translation, and antiquarian research — were transformed in New Spain to serve Indian elites as well as the Spanish authorities and religious orders. While Franciscan friars, inspired by Erasmus' ideal of a common tongue, applied principles of Latin grammar to Amerindian languages, native scholars translated the Gospels, a range of devotional literature, and even Aesop's fables into the Mexican language of Nahuatl. They also produced significant new writings in Latin and Nahuatl, adorning accounts of their ancestral past with parallels from Greek and Roman history and importing themes from classical and Christian sources to interpret pre-Hispanic customs and beliefs. Aztec Latin reveals the full extent to which the first Mexican authors mastered and made use of European learning and provides a timely reassessment of what those indigenous authors really achieved. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
Today I talked to Robert Wright about Indigenous Autonomy at La Junta de Los Rios: Traders, Allies, and Migrants on New Spain's Northern Frontier (Texas Tech UP, 2023). The Indigenous nations of the valley of the Rio Grande that is now centered upon Ojinaga, Chihuahua, and Presidio, Texas―the La Junta valley in colonial times―had a long and unique history with Hispanics during the colonial period. Their valley was the initial route to New Mexico and West Texas explored by Spanish conquistadors in the 1500s. In the mid-1600s, the Juntans began engaging in long-distance migrant labor in Nueva Vizcaya, and in the 1680s they began inviting Franciscan missionaries and serving as important military allies to Hispanic troops. Yet for seventy-five years only the missionaries, without any Hispanic military or civilians, lived among them, due to both the remoteness of their valley from Hispanic settlements and the Juntans' insistence upon their autonomy. This is unique in Spanish colonial annals on the northern frontier of New Spain. This detailed research study adds much new information and many corrections to the rare previous studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Today I talked to Robert Wright about Indigenous Autonomy at La Junta de Los Rios: Traders, Allies, and Migrants on New Spain's Northern Frontier (Texas Tech UP, 2023). The Indigenous nations of the valley of the Rio Grande that is now centered upon Ojinaga, Chihuahua, and Presidio, Texas―the La Junta valley in colonial times―had a long and unique history with Hispanics during the colonial period. Their valley was the initial route to New Mexico and West Texas explored by Spanish conquistadors in the 1500s. In the mid-1600s, the Juntans began engaging in long-distance migrant labor in Nueva Vizcaya, and in the 1680s they began inviting Franciscan missionaries and serving as important military allies to Hispanic troops. Yet for seventy-five years only the missionaries, without any Hispanic military or civilians, lived among them, due to both the remoteness of their valley from Hispanic settlements and the Juntans' insistence upon their autonomy. This is unique in Spanish colonial annals on the northern frontier of New Spain. This detailed research study adds much new information and many corrections to the rare previous studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Today I talked to Robert Wright about Indigenous Autonomy at La Junta de Los Rios: Traders, Allies, and Migrants on New Spain's Northern Frontier (Texas Tech UP, 2023). The Indigenous nations of the valley of the Rio Grande that is now centered upon Ojinaga, Chihuahua, and Presidio, Texas―the La Junta valley in colonial times―had a long and unique history with Hispanics during the colonial period. Their valley was the initial route to New Mexico and West Texas explored by Spanish conquistadors in the 1500s. In the mid-1600s, the Juntans began engaging in long-distance migrant labor in Nueva Vizcaya, and in the 1680s they began inviting Franciscan missionaries and serving as important military allies to Hispanic troops. Yet for seventy-five years only the missionaries, without any Hispanic military or civilians, lived among them, due to both the remoteness of their valley from Hispanic settlements and the Juntans' insistence upon their autonomy. This is unique in Spanish colonial annals on the northern frontier of New Spain. This detailed research study adds much new information and many corrections to the rare previous studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies
Today I talked to Robert Wright about Indigenous Autonomy at La Junta de Los Rios: Traders, Allies, and Migrants on New Spain's Northern Frontier (Texas Tech UP, 2023). The Indigenous nations of the valley of the Rio Grande that is now centered upon Ojinaga, Chihuahua, and Presidio, Texas―the La Junta valley in colonial times―had a long and unique history with Hispanics during the colonial period. Their valley was the initial route to New Mexico and West Texas explored by Spanish conquistadors in the 1500s. In the mid-1600s, the Juntans began engaging in long-distance migrant labor in Nueva Vizcaya, and in the 1680s they began inviting Franciscan missionaries and serving as important military allies to Hispanic troops. Yet for seventy-five years only the missionaries, without any Hispanic military or civilians, lived among them, due to both the remoteness of their valley from Hispanic settlements and the Juntans' insistence upon their autonomy. This is unique in Spanish colonial annals on the northern frontier of New Spain. This detailed research study adds much new information and many corrections to the rare previous studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-west
Today I talked to Robert Wright about Indigenous Autonomy at La Junta de Los Rios: Traders, Allies, and Migrants on New Spain's Northern Frontier (Texas Tech UP, 2023). The Indigenous nations of the valley of the Rio Grande that is now centered upon Ojinaga, Chihuahua, and Presidio, Texas―the La Junta valley in colonial times―had a long and unique history with Hispanics during the colonial period. Their valley was the initial route to New Mexico and West Texas explored by Spanish conquistadors in the 1500s. In the mid-1600s, the Juntans began engaging in long-distance migrant labor in Nueva Vizcaya, and in the 1680s they began inviting Franciscan missionaries and serving as important military allies to Hispanic troops. Yet for seventy-five years only the missionaries, without any Hispanic military or civilians, lived among them, due to both the remoteness of their valley from Hispanic settlements and the Juntans' insistence upon their autonomy. This is unique in Spanish colonial annals on the northern frontier of New Spain. This detailed research study adds much new information and many corrections to the rare previous studies. Learn more about your ad choices. Visit megaphone.fm/adchoices
Today I talked to Robert Wright about Indigenous Autonomy at La Junta de Los Rios: Traders, Allies, and Migrants on New Spain's Northern Frontier (Texas Tech UP, 2023). The Indigenous nations of the valley of the Rio Grande that is now centered upon Ojinaga, Chihuahua, and Presidio, Texas―the La Junta valley in colonial times―had a long and unique history with Hispanics during the colonial period. Their valley was the initial route to New Mexico and West Texas explored by Spanish conquistadors in the 1500s. In the mid-1600s, the Juntans began engaging in long-distance migrant labor in Nueva Vizcaya, and in the 1680s they began inviting Franciscan missionaries and serving as important military allies to Hispanic troops. Yet for seventy-five years only the missionaries, without any Hispanic military or civilians, lived among them, due to both the remoteness of their valley from Hispanic settlements and the Juntans' insistence upon their autonomy. This is unique in Spanish colonial annals on the northern frontier of New Spain. This detailed research study adds much new information and many corrections to the rare previous studies. Learn more about your ad choices. Visit megaphone.fm/adchoices
Journey back to the era when the vast territories of the Americas were governed by Spain under the viceroyalty system. This episode delves into the social, political, and cultural dynamics of Hispanic America during the 16th to early 19th centuries. Discover how Spanish rule structured colonies into administrative regions like New Spain, Peru, New Granada, and the Río de la Plata, each headed by a viceroy who acted as the monarch's representative. Explore the intricate blend of Indigenous, African, and European influences that shaped society, from the encomienda system to the spread of Christianity and the development of distinctive art, music, and traditions. We'll also examine the challenges to colonial rule, including resistance from Indigenous communities, economic shifts driven by silver mining, and the eventual rise of independence movements that reshaped the continent. This episode offers a comprehensive look at one of the most transformative periods in Latin American history, filled with complexities, contradictions, and the seeds of modern nationhood.
When colonists first left Spain for what became Mexico and the American Southwest in 1598, they came with the continent's first wool sheep. These weren't the famed finewool Spanish Merinos—export of those was punishable by death—but rougher multipurpose Churra sheep. With simple tools, men sheared the sheep, women spindle-spun wool yarn, and men wove plain cloth called sabanilla. In their few spare moments, women embroidered on scraps of fabric with naturally dyed yarn and a simple couching stitch. Embroidery made the fabric warm in the winter, valuable for trade, and beautiful for religious observances. Along with tinwork, wood carving and painting, and pottery, colcha embroidery became one of the folk arts that grew uniquely in the Southwest. When finer materials became available in the early 1800s, colcha embroidery began to decline in practice. Home economics teacher Julia Gomez first learned colcha embroidery in the 1970s in a class at El Rancho de las Golondrinas, a living history museum in Santa Fe. With teaching and family obligations, she didn't delve deeper in the craft until decades later, when she fell in love with this local art form. Learning not only to stitch the colcha embroidery but also prepare the yarn and woven fabric (and even shear a sheep . . . once), she developed passion and expertise for its stories and techniques. Her work has been included in the juried Spanish Market, winning first prize, and is in numerous museum and private collections. In addition to her own embroidery, Julia enjoys teaching and demonstrating, a natural continuation of her decades in the middle-school classroom and years as a docent at the Nuevo Mexico Heritage Arts Museum (formerly the Museum of Spanish Colonial Art). Whether spinning and weaving at El Rancho de las Golondrinas or demonstrating embroidery across the United States and internationally, Julia preserves the beautifully rustic tradition of colcha embroidery. Links Julia Gomez authored “The Art and Tradition of Colcha Embroidery” and created the design “A Colcha Peahen” for PieceWork Winter 2022 (https://pieceworkmagazine.com/library/141964511). Julia demonstrates at the El Rancho de las Golondrinas (https://golondrinas.org/) in Santa Fe, New Mexico, which is open from June through October each year (and in April and May for private tours). Julia demonstrates and teaches at the Nuevo Mexicano Heritage Arts Museum (https://nmheritagearts.org/), where some of her work is also part of the permanent collection. Julia's presentation “A Stitch Out of Time: A Story of Colcha Embroidery in New Spain” at the 2024 Weave a Real Peace (WARP) conference is available to watch on YouTube. (https://youtu.be/6aDO9pV4Hv0?t=165). El Rancho de las Golondrinas hosted Julia's presentation “The Art and Tradition of Colcha Embroidery,” which is available on YouTube. (https://youtu.be/-T2r4u1kRaU) Santa Fe honored Julia as part of National Hispanic Heritage Month in 2021 and created a video (https://youtu.be/Dx1UYT6rj-k) to celebrate her accomplishments. This episode is brought to you by: Treenway Silks is where weavers, spinners, knitters and stitchers find the silk they love. Select from the largest variety of silk spinning fibers, silk yarn, and silk threads & ribbons at TreenwaySilks.com (https://www.treenwaysilks.com/). You'll discover a rainbow of colors, thoughtfully hand-dyed in Colorado. Love natural? Treenway's array of wild silks provide choices beyond white. If you love silk, you'll love Treenway Silks, where superior quality and customer service are guaranteed. KnitPicks.com has been serving the knitting community for over 20 years and believes knitting is for everyone, which is why they work hard to make knitting accessible, affordable, and approachable. Knit Picks responsibly sources its fiber to create an extensive selection of affordable yarns like High Desert from Shaniko Wool Company in Oregon. Are you looking for an ethical, eco-friendly yarn to try? Look no further than Knit Picks' Eco yarn line. Need needles? Knit Picks makes a selection for knitters right at their Vancouver, Washington headquarters. KnitPicks.com (https://www.knitpicks.com/)—a place for every knitter. Sustainability and regenerative ranching have been a way of life for the ranches of Shaniko Wool Company for decades. They are the first “farm group” in the U.S. to achieve certification to the rigorous international Responsible Wool Standard and NATIVA Regenerative. Shaniko ranches raise Merino/Rambouillet sheep in the Western United States, delivering a fully traceable wool supply that gives back to the Earth and its ecosystems. To learn more, and discover Shaniko's yarn partners, visit ShanikoWoolCompany.com. (https://www.shanikowoolcompany.com/) Knitters know Manos del Uruguay for their yarns' rich tonal colors, but the story of women's empowerment and community benefit enriches every skein. Discover 17 yarn bases from laceweight to super bulky made and dyed at an artisan owned cooperative in Uruguay. Ask for Manos at your local retailer or visit FairmountFibers.com (https://fairmountfibers.com/).
Send us a textDive into the incredible life of Sor Juana Inés de la Cruz, often hailed as the first feminist of the Americas. A brilliant scholar, poet, and nun, Sor Juana broke societal barriers in 17th-century Mexico by advocating for women's education and intellectual freedom. Her powerful writings and defiance of gender norms continue to inspire generations.In this video, we explore her extraordinary journey—from her early passion for learning to her bold stance against the patriarchal constraints of her time. Discover how Sor Juana's legacy as a trailblazer shaped Mexican culture and global feminism.If you're passionate about history, feminism, and Latino culture, this is a story you don't want to miss!#SorJuanaInesDeLaCruz #LatinoPodcast #FeministIcon #MexicanHistory #Trailblazer #WomenInHistory #LatinoCulture #Feminism #Poetry #LatinoHeritage #HistoricalFigures #thegloballatinfactor GlobalLatinFactorDon't forget to like, comment, and subscribe to stay updated on more inspiring stories from Latin history and culture!
In the third episode of our series on the Comanche, Comancheria slowly divorces itself from New Spain to seek better fortunes in the bustling American markets. The Mexican government inherits a troubled border in Texas and disastrously mismanages the Comanche challenge. Texas breaks away from Mexico and her frontier explodes with settlements that pressure the Comanche homeland. Listen in as Chris and Jason discuss two restless worlds that are ready to collide. Follow us on our Facebook page or on X (formerly Twitter)You can reach out to us by email: fromheretohistory@gmail.comFurther reading:Comanches: History of a People T.R. FehrenbachThe Comanche Empire Pekka HamalainenEmpire of the Summer Moon S.C. GwynneThe Comanches: A History 1706-1875 Thomas KavanaghThe Last Comanche Chief Bill NeelySend us a text
Spanish Conquistador Hernan Cortes accomplished one of history's greatest military feats when he vanquished the powerful Mesoamerican armies of legendary Aztec King Montezuma to found the Kingdom of New Spain. Are people destined to see themselves as the descendants of victims or oppressors? Is historical guilt a good, bad, positive or negative concept. Enjoy this HISTORICAL JESUS Extra — The STORY of AMERICA. Check out the YouTube version of this episode which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams, at: https://youtu.be/ysycC_8K6M4 https://youtu.be/-8dOV6vvBxg North America History books available at https://amzn.to/3OnczVT Mexico History books available at https://amzn.to/43dBlfv New Spain books available at https://amzn.to/42PeBmc ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel at video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Books: https://amzn.to/3k8qrGM Audio Credits: History of the Christian Church podcast with Pastor Lance Ralston (episodes: Westward Ho! / Creeds / What is Heresy; The Jordan B. Peterson Podcast (Episode #74). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. See omnystudio.com/listener for privacy information.
Slaves and Slavery in Texas Part 2 - After the Anglos Arrive This is Episode 49 – Slaves and Slavery in Texas Part 2 - After the Anglos Arrive. I'm your host and guide Hank Wilson. And as always, brought to you by Ashby Navis and Tennyson Media Publishers, producers of a comprehensive catalog of audiobooks and high-quality games, productivity, and mental health apps. Visit AshbyNavis.com for more information. In this episode I'm going to continue my discussion about a topic that often makes some folks a tad uncomfortable and that's because I'm going to talk about slaves and slavery in Texas. In the last episode, I focused on slavery in what we call New Spain. That is the territories that were colonized by the Spanish in the 1500s up through the mid to early1800s. Slavery was a fact of life in the Spanish colonies, and then after Mexico declared their independence from Spain in 1810, and a rebel congress took control. In 1813 under the leadership of Father José María Morelos, they met at Chilpancingo they declared an end to slavery and to the casta or class system in New Spain. Now we have no records of whether or not the declaration of the Congress of Chilpancingo ever reached Texas. Mexico achieved independence in 1821 and there were still about 3,000 slaves in the country and a several of those lived in Texas. In the summer of 1822, the new Mexican congress met and established a constitutional government for the nation. That congress quickly set out to promote the ideals of Chilpancingo and on September 17 issued a law abolishing racial categorization in official documents. In a correspondence to the city council of San Antonio, Father Refugio de la Garza, a native Texan who represented the province in which he referred to the new social and political relations of the Spanish regime: “all that is over. We are all equal, and without this equality, our rights would not be inviolate and sacred.” After that date, Texas census reports drop all mention of casta data, showing that Mexico's leaders accepted the new “race-free” society. However, slavery still existed and the fact that it did caused race relations to take a new and dangerous direction for Mexican and Spanish residents of Texas, with the arrival of the Anglo-American settlers in the course of the 1820s. For the most part, those early settlers had roots in the deep south and brought with them their prejudices and social customs. One of those customs was slavery. While Mexicans generally objected to slavery, especially as it was allowed and implemented in the United State, many politicians turned a blind eye to the system. They were eager to profit from the production of cotton that Texans produced. Steven F. Austin, said, “The primary product that will elevate us from poverty is cotton and we cannot do this without the help of slaves.” As a result, Anglo-Americans where able to bring their family slaves with them to Texas. Until 1840, they were also allowed to buy and sell them. One concession the Anglos made was to agree that the Grandchildren of those original slaves would eventually be gradually freed upon reaching certain ages. When, in1827, the provincial government hinted it might emancipate slaves earlier, many of the immigrants made their slaves sign indenture contracts binding them for ninety-nine years. This was ostensibly to work off the purchase price, upkeep, and transportation to Texas of the slaves. Mexican officials thought of this as the same as the tradition of debt peonage, and as a result Black slaves continued to arrive in Texas. As the 1820s came to a close, the most serious threat to Anglo slaveholders took place when on September 15th, 1829, Mexico President Vicente Ramón Guerrero, in commemoration of Mexican Independence, emancipated all slaves. The powerful friends that Austin had in Mexico's government quickly secured an exemption from the law for Texas and slavery was permitted to continue in the province.
This is Episode 48 – Slaves and Slavery in Texas Part 1 the early years - I'm your host and guide Hank Wilson. And as always, brought to you by Ashby Navis and Tennyson Media Publishers, producers of a comprehensive catalog of audiobooks and high-quality games, productivity, and mental health apps. Visit AshbyNavis.com for more information. In this episode I'm going to talk about something that might make some folks a tad uncomfortable and that's because this will be the 1st of 2 parts where I'm going to talk about slaves and slavery in Texas. Slaves and slavery is a historical reality, not only in Texas but around the world. This program is focused on the history of Texas, so I won't go into the world-wide history of slavery, or the fact that it still takes place around the world. I will also not discuss how the indigenous people who were on the continent before the Spanish bumped into it also made slaves out of their conquered enemies. That is for another episode that is in the planning stage that I'm working on about the history of the Americas before they became the Americas. No in this episode I will concentrate on the issue of the slaves and slavery of African people's first by the Spanish, Portuguese, and English, and in the next episode I'll discuss the issue as it took place under the Anglos who took over Texas. The first slaves brought into what the Spanish called New Spain, now Mexico were in fact Africans taken from their homelands and brought to the continent as part of the 1519 invasion led by Hernán Cortés. After Cortes opened the door, after 1580 there was a steady stream of African slaves that were brought over because Portugal gave Spain easy access to the Portuguese slave network. By 1640 more that 275,000 Africans had been taken from their homelands and sent to New Spain. Since the slaves were considered commodities once it became less profitable the importing almost completely came to an end. By 1646, in a total population of over 1.7 million, New Spain's African population, both native born and those born in New Spain, outnumbered Europeans 35,089 to 13,830. That's enough about what happened in Mexico now let's talk about Texas. The first slave brought into Texas was Esteban, or Estevanico. He was one of four survivors of the failed Pánfilo de Narváez expedition to Florida, remember from earlier broadcasts, they were heading to Florida but took left instead of a right and ended up wrecking on the Texas coast in 1528. Estaban was the slave of Andrés Dorantes de Carranza, and was described by Alvar Núñez Cabeza de Vaca, who kept track of what happened to the survivors' as they traveled through Texas and the Southwest, as a “Black Arab from Azamor.” Azamor is a Moroccan town on the coast that had been captured by the Portuguese in 1513.... To find out more, you have to listen to the broadcast...thanks Want to reach me - use this form Visit Ashby Navis & Tennyson for some great Audiobooks
Despite a great disparity of forces, Spanish Conquistador Hernan Cortes accomplished one of history's greatest military feats in 1521 when he vanquished the powerful Mesoamerican armies of legendary Aztec King Montezuma to found the Kingdom of New Spain. Let's continue this fascinating historical narrative by examining Post-Conquest Mexico with Pastor Lance Ralston of the History of the Christian Church podcast who has graciously agreed to share with us his unique views on this remarkable period in North American history. Enjoy this Encore Presentation! Check out the YouTube version of this episode at https://youtu.be/ysycC_8K6M4 which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. North America History books available at https://amzn.to/3OnczVT Mexico History books available at https://amzn.to/43dBlfv New Spain books available at https://amzn.to/42PeBmc THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/MarkVinet_HNA Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3j0dAFH Linktree: https://linktr.ee/WadeOrganizationSee omnystudio.com/listener for privacy information.
A small step in the wrong direction can sometimes be magnified by greed and willful moral blindness. This was the case seventy years before St. Peter Claver was born in 1580 to a farming family outside of Barcelona, Spain. King Ferdinand of Spain authorized the purchase of 250 African slaves in Lisbon for his territories in New Spain. One hundred years later, 10,000 African slaves were arriving every year to the New Kingdom of Granada, today known as Columbia. The king's small decision to supposedly help farmers and landowners in New Spain meet their need for laborers allowed the slave trade to grow to epidemic proportions throughout the Americas. St. Peter life's work as a Jesuit priest was among the men and women who arrived exhausted, maltreated, and sick in the port city of Cartagena. He would meet the ships upon their arrival and go down into the holds where the human cargo was packed tightly together. It is estimated that one third of the men and women died in transit. Peter would carry medicine, food, bread, and lemons to those who survived. He attended to their human needs first and then, over time, tried his best to meet their spiritual needs. Peter also preached the Gospel message to the merchants, sailors, and ship owners. He tried to impress upon them that we are all human beings and that we have a common need to be treated with dignity and respect. When he visited the plantations where the African Americans were working, he would stay with them rather than in the comfortable homes of the landowners. He preached in the city squares, country areas, and was often among the sick in the hospitals. Fellow Jesuit Fr. John Harden could have been reflecting on the life of Peter Claver when he recently wrote: “Love is shown more in deeds than in words. Love does not mean that I like doing what I'm doing, love means that I do it, and the doing is your love.” Over the course of his life, the conservative estimate is that Peter baptized 300,000 people - and he continued his instructions after they were baptized by distributing holy pictures and having translators help him to preach. He heard 5,000 confessions on a yearly basis. It should be no surprise that his last years were filled with ill health. Unable to leave his room, his community assigned an ex-slave to attend to his needs. Unfortunately, this man abused him and stole his food. Peter did not complain, seeing his ill treatment as a penance for his sins. When he died on September 8, 1654, word spread quickly. People came from all over the countryside to visit his room, which was soon stripped of everything that could be seen as a relic. His life was such a heroic example of the Christian praxis of love and the exercise of human rights that September 9th, the day after Peter's death, is celebrated today in Columbia as Human Rights Day. St. Peter Claver, pray for us.
Peter Paul Rubens (1577–1640) never crossed the Atlantic himself, but his impact in colonial Latin America was profound. Prints made after the Flemish artist's designs were routinely sent from Europe to the Spanish Americas, where artists used them to make all manner of objects. Rubens in Repeat: The Logic of the Copy in Colonial Latin America (Getty Research Institute, 2021) by Dr. Aaron M. Hyman is the first comprehensive study of this transatlantic phenomenon, despite broad recognition that it was one of the most important forces to shape the artistic landscapes of the region. Copying, particularly in colonial contexts, has traditionally held negative implications that have discouraged its serious exploration. Yet analysing the interpretation of printed sources and recontextualizing the resulting works within period discourse and their original spaces of display allow a new critical reassessment of this broad category of art produced in colonial Latin America—art that has all too easily been dismissed as derivative and thus unworthy of sustained interest and investigation. This book takes a new approach to the paradigms of artistic authorship that emerged alongside these complex creative responses, focusing on the viceroyalties of New Spain and Peru in the seventeenth and eighteenth centuries. It argues that the use of European prints was an essential component of the very framework in which colonial artists forged ideas about what it meant to be a creator. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Peter Paul Rubens (1577–1640) never crossed the Atlantic himself, but his impact in colonial Latin America was profound. Prints made after the Flemish artist's designs were routinely sent from Europe to the Spanish Americas, where artists used them to make all manner of objects. Rubens in Repeat: The Logic of the Copy in Colonial Latin America (Getty Research Institute, 2021) by Dr. Aaron M. Hyman is the first comprehensive study of this transatlantic phenomenon, despite broad recognition that it was one of the most important forces to shape the artistic landscapes of the region. Copying, particularly in colonial contexts, has traditionally held negative implications that have discouraged its serious exploration. Yet analysing the interpretation of printed sources and recontextualizing the resulting works within period discourse and their original spaces of display allow a new critical reassessment of this broad category of art produced in colonial Latin America—art that has all too easily been dismissed as derivative and thus unworthy of sustained interest and investigation. This book takes a new approach to the paradigms of artistic authorship that emerged alongside these complex creative responses, focusing on the viceroyalties of New Spain and Peru in the seventeenth and eighteenth centuries. It argues that the use of European prints was an essential component of the very framework in which colonial artists forged ideas about what it meant to be a creator. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Peter Paul Rubens (1577–1640) never crossed the Atlantic himself, but his impact in colonial Latin America was profound. Prints made after the Flemish artist's designs were routinely sent from Europe to the Spanish Americas, where artists used them to make all manner of objects. Rubens in Repeat: The Logic of the Copy in Colonial Latin America (Getty Research Institute, 2021) by Dr. Aaron M. Hyman is the first comprehensive study of this transatlantic phenomenon, despite broad recognition that it was one of the most important forces to shape the artistic landscapes of the region. Copying, particularly in colonial contexts, has traditionally held negative implications that have discouraged its serious exploration. Yet analysing the interpretation of printed sources and recontextualizing the resulting works within period discourse and their original spaces of display allow a new critical reassessment of this broad category of art produced in colonial Latin America—art that has all too easily been dismissed as derivative and thus unworthy of sustained interest and investigation. This book takes a new approach to the paradigms of artistic authorship that emerged alongside these complex creative responses, focusing on the viceroyalties of New Spain and Peru in the seventeenth and eighteenth centuries. It argues that the use of European prints was an essential component of the very framework in which colonial artists forged ideas about what it meant to be a creator. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies
Peter Paul Rubens (1577–1640) never crossed the Atlantic himself, but his impact in colonial Latin America was profound. Prints made after the Flemish artist's designs were routinely sent from Europe to the Spanish Americas, where artists used them to make all manner of objects. Rubens in Repeat: The Logic of the Copy in Colonial Latin America (Getty Research Institute, 2021) by Dr. Aaron M. Hyman is the first comprehensive study of this transatlantic phenomenon, despite broad recognition that it was one of the most important forces to shape the artistic landscapes of the region. Copying, particularly in colonial contexts, has traditionally held negative implications that have discouraged its serious exploration. Yet analysing the interpretation of printed sources and recontextualizing the resulting works within period discourse and their original spaces of display allow a new critical reassessment of this broad category of art produced in colonial Latin America—art that has all too easily been dismissed as derivative and thus unworthy of sustained interest and investigation. This book takes a new approach to the paradigms of artistic authorship that emerged alongside these complex creative responses, focusing on the viceroyalties of New Spain and Peru in the seventeenth and eighteenth centuries. It argues that the use of European prints was an essential component of the very framework in which colonial artists forged ideas about what it meant to be a creator. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices
Peter Paul Rubens (1577–1640) never crossed the Atlantic himself, but his impact in colonial Latin America was profound. Prints made after the Flemish artist's designs were routinely sent from Europe to the Spanish Americas, where artists used them to make all manner of objects. Rubens in Repeat: The Logic of the Copy in Colonial Latin America (Getty Research Institute, 2021) by Dr. Aaron M. Hyman is the first comprehensive study of this transatlantic phenomenon, despite broad recognition that it was one of the most important forces to shape the artistic landscapes of the region. Copying, particularly in colonial contexts, has traditionally held negative implications that have discouraged its serious exploration. Yet analysing the interpretation of printed sources and recontextualizing the resulting works within period discourse and their original spaces of display allow a new critical reassessment of this broad category of art produced in colonial Latin America—art that has all too easily been dismissed as derivative and thus unworthy of sustained interest and investigation. This book takes a new approach to the paradigms of artistic authorship that emerged alongside these complex creative responses, focusing on the viceroyalties of New Spain and Peru in the seventeenth and eighteenth centuries. It argues that the use of European prints was an essential component of the very framework in which colonial artists forged ideas about what it meant to be a creator. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art
Joel hosted a conversation with two first-time podcast guests all about 'CCM' or 'Contemporary Christian Music.' They explore various cultural aspects of 'CCM,' as well as the reality of profit-driven corporate influence. Larry Norman figures prominently in their discussion, and Joel reflects a bit on his experience as a 90s kid immersed in this industry.Leah Payne is Associate Professor of American Religious History at Portland Seminary and a 2023–2024 Public Fellow at the Public Religion Research Institute (PRRI). She holds a Ph.D. from Vanderbilt University and her research explores the intersection of religion, politics, and popular culture. Payne is co-host of Rock That Doesn't Roll, a Public Radio Exchange (PRX) podcast about Christian rock and its listeners and Weird Religion, a religion and pop culture podcast, as well as the author of the new book God Gave Rock & Roll to You: a History of Contemporary Christian Music (Oxford University Press, 2024).Gregory Alan Thornbury, currently serves as Executive Director of Silver Art Projects at the World Trade Center. He has spent the past 25 years in higher education and arts nonprofits, as a professor, college dean, vice president, and president. Most recently, he served in senior leadership as Vice President at the New York Academy of Art in Tribeca, founded by Andy Warhol. In addition to being a curator, he is a scholar of art, philosophy, and religion, and his most recent book is "Why Should the Devil Have All the Good Music?: Larry Norman and the Perils of Christian Rock" (Convergent Books, 2018).Books Mentioned in this Episode:If you'd like to order any of the following books, we encourage you to do so from Hearts and Minds Books(An independent bookstore in Dallastown, PA, run by Byron and Beth Borger) God Gave Rock and Roll to You: A History of Contemporary Christian Music by Leah PayneWhy Should the Devil Have All the Good Music? Larry Norman and the Perils of Christian Rock by Gregory Alan ThornburyEvangelicals, Incorporated: Books and the Business of Religion in America by Daniel VacaDiary of a Wimpy Kid by Jeff KinneyMissions Begin with Blood: Suffering and Salvation in the Borderlands of New Spain by Brandon BayneFrom Bible Belt to Sunbelt: Plain-Folk Religion, Grassroots Politics and the Rise of Conservative Evangelicalism by Darren DochuckThe Heaven and Earth Grocery Story by James McBrideTomorrow and Tomorrow and Tomorrow by Gabrielle ZevinEncounters: Experiences with Nonhuman Intelligences by D. W. PasulkaWhy We Can't Sleep by Darian LeaderModern Genre Theory: An Introduction for Biblical Studies by Andrew JuddYou Like it Darker: Stories by Stephen King
There are many great film trilogy conclusions: The Return of the King, Back to the Future 3, and Madagascar 3: Europe's Most Wanted. All of these film finales have one thing in common: they pale in comparison to The Robot vs. the Aztec Mummy. Join the Mummy Movie Podcast as we examine one of the greatest films of all time. Email: mummymoviepodcast@gmail.com Patreon: Mummy Movie Podcast Link to Film: The Robot vs. The Aztec Mummy (1958) BibliographyBrinkerhoff, T. J. (2016). Reexamining the Lore of the "Archetypal Conquistador": Hernán Cortés and the Spanish Conquest of the Aztec Empire, 1519-1521. The History Teacher, 49(2), 169-187.Clendinnen, I. (2010). The Cost of Courage in Aztec Society: Essays on Mesoamerican Society and Culture. Cambridge University Press.Cortés, H. (1866). Cartas y Relaciones de Hernán Cortés al Emperador Carlos V. A. Chaix y ca.Del Castillo, B. D. (1963). The Conquest of New Spain (Vol. 123). Penguin UK.IMDb. (2023). The Robot vs. the Aztec Mummy (1958). Retrieved from IMDb.BBC History. (2014). Hernando Cortés (1485-1547). Retrieved from BBC History - Hernando Cortés.Pennock, C. D. (2008). Bonds of Blood: Gender, Lifecycle, and Sacrifice in Aztec Culture. Springer.Sahagún, B. D., Anderson, A. J., & Dibble, C. E. (1950). Florentine Codex: General History of the Things of New Spain. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.
Compound Remedies: Galenic Pharmacy from the Ancient Mediterranean to New Spain (University of Pittsburgh Press, 2020) by Dr. Paula S. De Vos examines the equipment, books, and remedies of colonial Mexico City's Herrera pharmacy—natural substances with known healing powers that formed part of the basis for modern-day healing traditions and home remedies in Mexico. Dr. De Vos traces the evolution of the Galenic pharmaceutical tradition from its foundations in ancient Greece to the physician-philosophers of mediaeval Islamic empires and the Latin West and eventually through the Spanish Empire to Mexico, offering a global history of the transmission of these materials, knowledges, and techniques. Her detailed inventory of the Herrera pharmacy reveals the many layers of this tradition and how it developed over centuries, providing new perspectives and insight into the development of Western science and medicine: its varied origins, its engagement with and inclusion of multiple knowledge traditions, the ways in which these traditions moved and circulated in relation to imperialism, and its long-term continuities and dramatic transformations. Dr. De Vos ultimately reveals the great significance of pharmacy, and of artisanal pursuits more generally, as a cornerstone of ancient, mediaeval, and early modern epistemologies and philosophies of nature. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Compound Remedies: Galenic Pharmacy from the Ancient Mediterranean to New Spain (University of Pittsburgh Press, 2020) by Dr. Paula S. De Vos examines the equipment, books, and remedies of colonial Mexico City's Herrera pharmacy—natural substances with known healing powers that formed part of the basis for modern-day healing traditions and home remedies in Mexico. Dr. De Vos traces the evolution of the Galenic pharmaceutical tradition from its foundations in ancient Greece to the physician-philosophers of mediaeval Islamic empires and the Latin West and eventually through the Spanish Empire to Mexico, offering a global history of the transmission of these materials, knowledges, and techniques. Her detailed inventory of the Herrera pharmacy reveals the many layers of this tradition and how it developed over centuries, providing new perspectives and insight into the development of Western science and medicine: its varied origins, its engagement with and inclusion of multiple knowledge traditions, the ways in which these traditions moved and circulated in relation to imperialism, and its long-term continuities and dramatic transformations. Dr. De Vos ultimately reveals the great significance of pharmacy, and of artisanal pursuits more generally, as a cornerstone of ancient, mediaeval, and early modern epistemologies and philosophies of nature. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Compound Remedies: Galenic Pharmacy from the Ancient Mediterranean to New Spain (University of Pittsburgh Press, 2020) by Dr. Paula S. De Vos examines the equipment, books, and remedies of colonial Mexico City's Herrera pharmacy—natural substances with known healing powers that formed part of the basis for modern-day healing traditions and home remedies in Mexico. Dr. De Vos traces the evolution of the Galenic pharmaceutical tradition from its foundations in ancient Greece to the physician-philosophers of mediaeval Islamic empires and the Latin West and eventually through the Spanish Empire to Mexico, offering a global history of the transmission of these materials, knowledges, and techniques. Her detailed inventory of the Herrera pharmacy reveals the many layers of this tradition and how it developed over centuries, providing new perspectives and insight into the development of Western science and medicine: its varied origins, its engagement with and inclusion of multiple knowledge traditions, the ways in which these traditions moved and circulated in relation to imperialism, and its long-term continuities and dramatic transformations. Dr. De Vos ultimately reveals the great significance of pharmacy, and of artisanal pursuits more generally, as a cornerstone of ancient, mediaeval, and early modern epistemologies and philosophies of nature. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies
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