Hern N Cort S And La Malinche

"Women's contributions throughout history are often overlooked or minimized when compared to those of men. Readers will learn the true story of Malinche, a slave girl who was instrumental in the Spanish conquest of Mexico. Her courageous but brief life is examined, focusing on her time with explorer Hern�n Cort�s. Myth and fact are discussed and explained, with primary sources to illustrate this period in Mexican history. Readers will connect with the story of a young person who bravely endured terrible circumstances to change Mexico forever in the 1500s. Her legacy in Mexico, folklore, art, and politics endures today."

The legacy of Hernán Cortés, who famously conquered the formidable Aztec Empire, lives on to this day. This title traces his eventful life, introducing readers to an array of intriguing figures, such as Moctezuma, La Malinche, Cuautemoc, and Diego Velázquez de Cuéllar. Learn how important the alliances that Cortés made with the Aztecs’ native enemies proved and how the initially cordial relationship between the Spanish and the Aztecs deteriorated. The title explains how Cortés, like many conquistadors, became a polarizing figure in the centuries after his deeds and death and explores the reasons for the controversy surrounding him.

To this day, the relationship between Hernán Cortés and his translator La Malinche remains confusing. Was Cortés a double-crossing murderer or a heroic conqueror? Was La Malinche, an enslaved woman from Aztec royalty, an intelligent woman doing what was necessary to stay alive or the betrayer of her people? The history books have not been kind to her. However you view this pair, one thing is clear: their stories cannot be told without linking their biographies. As your readers will find out, there is little doubt that their pairing forever changed Mexico and the Americas.

Written over a seven-year period to Charles V of Spain, Hernan Cortes's letters provide a narrative account of the conquest of Mexico from the founding of the coastal town of Veracruz until Cortes's journey to Honduras in 1525. The two introductions set the letters in context.

Feminism, Nation and Myth explores the scholarship of La Malinche, the indigenous woman who is said to have led Cortés and his troops to the Aztec city of Tenochtitlán. The figure of La Malinche has generated intense debate among literature and cultural studies scholars. Drawing from the humanities and the social sciences, feminist studies, queer studies, Chicana/o studies, and Latina/o studies, critics and theorists in this volume analyze the interaction and interdependence of race, class, and gender. Studies of La Malinche demand that scholars disassemble and reconstruct concepts of nation, community, agency, subjectivity, and social activism. This volume originated in the 1999 "U.S. Latina/Latino Perspectives on la Malinche" conference that brought together scholars from across the nation. Filmmaker Dan Banda interviewed many of the presenters for his documentary, Indigenous Always: The Legend of La Malinche and the Conquest of Mexico. Contributors include Alfred Arteaga, Antonia Castañeda, Debra Castillo, Alicia Gaspar de Alba, Deena González, María Herrera Sobek, Guisela Latorre, Luis Leal, Sandra Messinger Cypess, Franco Mondini-Ruiz, Amanda Nolacea Harris, Rolando J. Romero, and Tere Romo. These academic essays are complemented by the creative work of Alicia Gaspar de Alba and José Emilio Pacheco, both of whom evoke the figure of La Malinche in their work.

Since the 1980s Chicana writers including Gloria Anzaldúa, Cherríe Moraga, Sandra Cisneros, Ana Castillo, and Alma Luz Villanueva have reworked iconic Mexican cultural symbols such as mother earth goddesses and La Llorona (the Wailing Woman of Mexican folklore), re-imagining them as powerful female figures. After reading the works of Chicana writers who created bold, powerful, and openly sexual female characters, Debra J. Blake wondered how everyday Mexican American women would characterize their own lives in relation to the writers’ radical reconfigurations of female sexuality and gender roles. To find out, Blake gathered oral histories from working-class and semiprofessional U.S. Mexicanas. In Chicana Sexuality and Gender, she compares the self-representations of these women with fictional and artistic representations by academic-affiliated, professional intellectual Chicana writers and visual artists, including Alma M. López and Yolanda López. Blake looks at how the Chicana professional intellectuals and the U.S. Mexicana women refigure confining and demeaning constructions of female gender roles and racial, ethnic, and sexual identities. She organizes her analysis around re-imaginings of La Virgen de Guadalupe, La Llorona, indigenous Mexica goddesses, and La Malinche, the indigenous interpreter for Hernán Cortés during the Spanish conquest. In doing so, Blake reveals how the professional intellectuals and the working-class and semiprofessional women rework or invoke the female icons to confront the repression of female sexuality, limiting gender roles, inequality in male and female relationships, and violence against women. While the representational strategies of the two groups of women are significantly different and the U.S. Mexicanas would not necessarily call themselves feminists, Blake nonetheless illuminates a continuum of Chicana feminist thinking, showing how both groups of women expand lifestyle choices and promote the health and well-being of women of Mexican origin or descent.

Housed in the former 16th-century convent of Santo Domingo church, now the Regional Museum of Oaxaca, Mexico, is an important collection of textiles representing the area’s indigenous cultures. The collection includes a wealth of exquisitely made traditional weavings, many that are now considered rare. The Unbroken Thread: Conserving the Textile Traditions of Oaxaca details a joint project of the Getty Conservation Institute and the National Institute of Anthropology and History (INAH) of Mexico to conserve the collection and to document current use of textile traditions in daily life and ceremony. The book contains 145 color photographs of the valuable textiles in the collection, as well as images of local weavers and project participants at work. Subjects include anthropological research, ancient and present-day weaving techniques, analyses of natural dyestuffs, and discussions of the ethical and practical considerations involved in working in Latin America to conserve the materials and practices of living cultures.

In this distinguished contribution to Latin American colonial history, Douglas Cope draws upon a wide variety of sources—including Inquisition and court cases, notarial records and parish registers—to challenge the traditional view of castas (members of the caste system created by Spanish overlords) as rootless, alienated, and dominated by a desire to improve their racial status. On the contrary, the castas, Cope shows, were neither passive nor ruled by feelings of racial inferiority; indeed, they often modified or even rejected elite racial ideology. Castas also sought ways to manipulate their social "superiors" through astute use of the legal system. Cope shows that social control by the Spaniards rested less on institutions than on patron-client networks linking individual patricians and plebeians, which enabled the elite class to co-opt the more successful castas. The book concludes with the most thorough account yet published of the Mexico City riot of 1692. This account illuminates both the shortcomings and strengths of the patron-client system. Spurred by a corn shortage and subsequent famine, a plebeian mob laid waste much of the central city. Cope demonstrates that the political situation was not substantially altered, however; the patronage system continued to control employment and plebeians were largely left to bargain and adapt, as before. A revealing look at the economic lives of the urban poor in the colonial era, The Limits of Racial Domination examines a period in which critical social changes were occurring. The book should interest historians and ethnohistorians alike.