Books in the History, Languages, and Cultures of the Spanish and Portuguese Worlds series

When the Spanish invaded the Inca empire in 1532, the cult of the ancestors was an essential feature of pre-Columbian religion throughout the Andes. The dead influenced politics, protected the living, symbolized the past, and legitimized claims over the land their descendants occupied, while the living honored the presence of the dead in numerous aspects of daily life. A central purpose of the Spanish missionary endeavor was to suppress the Andean cult of the ancestors and force the indigenous people to adopt their Catholic, legal, and cultural views concerning death. In her book, Gabriela Ramos reveals the extent to which Christianizing death was essential for the conversion of the indigenous population to Catholicism.Ramos argues that understanding the relation between death and conversion in the Andes involves not only considering the obvious attempts to destroy the cult of the dead, but also investigating a range of policies and strategies whose application demanded continuous negotiation between Spaniards and Andeans. Drawing from historical, archaeological, and anthropological research and a wealth of original archival materials, especially the last wills and testaments of indigenous Andeans, Ramos looks at the Christianization of death as it affected the lives of inhabitants of two principal cities of the Peruvian viceroyalty: Lima, the new capital founded on the Pacific coast by the Spanish, and Cuzco, the old capital of the Incas in the Andean highlands. Her study of the wills in particular demonstrates the strategies that Andeans devised to submit to Spanish law and Christian doctrine, preserve bonds of kinship, and cement their place in colonial society.

Pastoral Quechua explores the story of how the Spanish priests and missionaries of the Catholic church in post-conquest Peru systematically attempted to "e;incarnate"e; Christianity in Quechua, a large family of languages and dialects spoken by the dense Andes populations once united under the Inca empire. By codifying (and imposing) a single written standard, based on a variety of Quechua spoken in the former Inca capital of Cuzco, and through their translations of devotional, catechetical, and liturgical texts for everyday use in parishes, the missionary translators were on the front lines of Spanish colonialism in the Andes. The Christian pastoral texts in Quechua are important witnesses to colonial interactions and power relations. Durston examines the broad historical contexts of Christian writing in Quechua; the role that Andean religious images and motifs were given by the Spanish translators in creating a syncretic Christian-Andean iconography of God, Christ, and Mary; the colonial linguistic ideologies and policies in play; and the mechanisms of control of the subjugated population that can be found in the performance practices of Christian liturgy, the organization of the texts, and even in certain aspects of grammar.

Landscape is never static, but changes continuously when seen in relation to human occupation, movement, labor, and discourse. Contested Territory explores the ways in which Peru's early colonial landscapes were experienced and portrayed, especially by the Spanish conquerors but also by their conquered subjects. It focuses on the role played by indigenous groups in shaping the Spanish experiences of landscapes, the diverse geographical images of Peru and ways in which these were constructed and contested, and what this can tell us about the nature of colonial relations in post-conquest Peru. This exceptional study, which draws from archival records and sources such as cartographies, offers a richly nuanced view of the complexity of colonial relations. It will be read with appreciation by those interested in Spanish history, geography, and colonialism.

An Early Modern Dialogue with Islam: Antonio de Sosa'sTopography of Algiers (1612) makes available in translation a riveting sixteenth-century chronicle of European and North African cultural contacts that is virtually unknown to English-speaking readers. The Topography was written by a Portuguese cleric, Doctor Antonio de Sosa, who was captured by Algerian corsairs in 1577 and held as a Barbary slave for over four years while awaiting ransom. Sosa's work is a fascinating description of a city at the crossroads of civilizations, with a sophisticated multilingual population of Turks, Arabs, Moriscos, Berbers, Jews, Christian captives, and converts to Islam from across the world.In the Topography of Algiers, Sosa meticulously describes the inhabitants' daily lives; their fashions, pastimes, feasts, and funerals; their government; the landmarks of the city itself; and much more. Readers will be struck by the vibrancy of his narrative, rendered into English with crisp accuracy by Diana de Armas Wilson. The Topography is a treasure trove of amazing customs, startling behavior, and historical anecdotes that will enthrall readers. The extensive introduction by Maria Antonia Garces is a superb archival study of the Mediterranean world described by the Topography, as well as an expose of the adventurous, even scandalous, life of its author. The introduction also discusses the fraudulent publication of Sosa's Topography under another man's name.Sosa's chronicle stands out for its complexity, vitality, and the sharpness of the author's ethnographic vision. No other account of captivity in this period offers such a detailed and dynamic tableau of Algerian society at the end of the sixteenth century.

Juan de Segovia (d. 1458), theologian, translator of the Qur'an, and lifelong advocate for the forging of peaceful relations between Christians and Muslims, was one of Europe's leading intellectuals. Today, however, few scholars are familiar with this important fifteenth-century figure. In this well-documented study, Anne Marie Wolf presents a clear, chronological narrative that follows the thought and career of Segovia, who taught at the University of Salamanca, represented the university at the Council of Basel (1431-1449), and spent his final years arguing vigorously that Europe should eschew war with the ascendant Ottoman Turks and instead strive to convert them peacefully to Christianity. What could make a prominent thinker, especially one who moved in circles of power, depart so markedly from the dominant views of his day and advance arguments that he knew would subject him to criticism and even ridicule? Although some historians have suggested that the multifaith heritage of his native Spain accounts for his unconventional belief that peaceful dialogue with Muslims was possible, Wolf argues that other aspects of his life and thought were equally important. For example, his experiences at the Council of Basel, where his defense of conciliarism in the face of opposition contributed to his ability to defend an unpopular position and where his insistence on conversion through peaceful means was bolstered by discussions about the proper way to deal with the Hussites, refined his arguments that peaceful conversion was prefereable to war. Ultimately Wolf demonstrates that Segovia's thought on Islam and the proper Christian stance toward the Muslim world was consistent with his approach to other endeavors and with cultural and intellectual movements at play throughout his career.