The Myth of Quetzalcoatl is a translation of Alfredo López Austin’s 1973 book Hombre-Dios: Religión y politica en el mundo náhuatl. Despite its pervasive and lasting influence on the study of Mesoamerican history, religion in general, and the Quetzalcoatl myth in particular, this work has not been available in English until now. The importance of Hombre-Dios and its status as a classic arise from its interdisciplinary approach, creative use of a wide range of source material, and unsurpassed treatment of its subject—the nature and content of religious beliefs and rituals among the native populations of Mesoamerica and the manner in which they fused with and helped sanctify political authority and rulership in both the pre- and post-conquest periods. Working from a wide variety of previously neglected documentary sources, incorporating myth, archaeology, and the ethnography of contemporary Native Americans including non-Nahua peoples, López Austin traces the figure of Quetzalcoatl as a “Man-God” from pre-conquest times, while Russ Davidson’s translator’s note, Davíd Carrasco's foreword, and López Austin’s introduction place the work within the context of modern scholarship. López Austin’s original work on Quetzalcoatl is a pivotal work in the field of anthropology, and this long-overdue English translation will be of significance to historians, anthropologists, linguists, and serious readers interested in Mesoamerica.
The Myth of Quetzalcoatl is a translation of Alfredo López Austin’s 1973 book Hombre-Dios: Religión y politica en el mundo náhuatl. Despite its pervasive and lasting influence on the study of Mesoamerican history, religion in general, and the Quetzalcoatl myth in particular, this work has not been available in English until now. The importance of Hombre-Dios and its status as a classic arise from its interdisciplinary approach, creative use of a wide range of source material, and unsurpassed treatment of its subject—the nature and content of religious beliefs and rituals among the native populations of Mesoamerica and the manner in which they fused with and helped sanctify political authority and rulership in both the pre- and post-conquest periods. Working from a wide variety of previously neglected documentary sources, incorporating myth, archaeology, and the ethnography of contemporary Native Americans including non-Nahua peoples, López Austin traces the figure of Quetzalcoatl as a “Man-God” from pre-conquest times, while Russ Davidson’s translator’s note, Davíd Carrasco's foreword, and López Austin’s introduction place the work within the context of modern scholarship. López Austin’s original work on Quetzalcoatl is a pivotal work in the field of anthropology, and this long-overdue English translation will be of significance to historians, anthropologists, linguists, and serious readers interested in Mesoamerica.
This handsomely illustrated book offers a panoramic view of ancient Mexico, beginning more than thirty thousand years ago and ending with European occupation in the sixteenth century. Drawing on archaeological and ethnohistorical sources, the book is one of the first to offer a unified vision of Mexico's precolonial past. Typical histories of Mexico focus on the prosperity and accomplishments of Mesoamerica, located in the southern half of Mexico, due to the wealth of records about the glorious past of this region. Mesoamerica was only one of three cultural superareas of ancient Mexico, however, all interlinked by complex economic and social relationships. Tracing the large social transformations that took place from the earliest hunter-gatherer times to the Postclassic states, the authors describe the ties between the three superareas of ancient Mexico, which stretched from present-day Costa Rica to what is now the southwestern United States. According to the authors, these superareas–Mesoamerica, Aridamerica, and Oasisamerica–cannot be viewed as independent entities. Instead, they must be considered as a whole to understand the complex reality of Mexico's past and possible visions of Mexico's future.
[_Gringo Justice_] is a seminal work that will, no doubt, prompt further discussion and investigation. Mirandé's primary point of contention is that Anglo-American courts, police, the media, and the social sciences have presented negative images of Chicano society, particularly its barrio youth, through the use of a subtle but powerful technique called the mobilization of bias. The technique directs the emphasis away from the exploitation and subordination of the Chicano toward the problems and inadequacies of the barrio by portraying Chicanos as violent and criminal. . . . The end result is a double standard of justice in which one system is applied to Anglo-American society, another to Chicano. When Chicanos internalize the negative images and begin to blame themselves and their culture for their subordination, the mobilization of bias has come full circle. . . . [Mirandé's] treatment of the technique of mobilization of bias and the role of the gangs in Chicano society and his ideas concerning theoretical perspectives for studying the Chicano are both provocative and compelling." --Journal of American Ethnic History
Alfredo Mirande offers a detailed examination of Chicano social history and culture that includes studies of: Chicano labor and the economy; the Mexican immigrant and the U.S.-Mexico border conflict; the evolution of Chicano criminality; the American educational system and its impact on Chicano culture; the tensions between the institutional Church and Chicanos; and the myths and misconceptions of "machismo."
This handsomely illustrated book offers a panoramic view of ancient Mexico, beginning more than thirty thousand years ago and ending with European occupation in the sixteenth century. Drawing on archaeological and ethnohistorical sources, the book is one of the first to offer a unified vision of Mexico's precolonial past. Typical histories of Mexico focus on the prosperity and accomplishments of Mesoamerica, located in the southern half of Mexico, due to the wealth of records about the glorious past of this region. Mesoamerica was only one of three cultural superareas of ancient Mexico, however, all interlinked by complex economic and social relationships. Tracing the large social transformations that took place from the earliest hunter-gatherer times to the Postclassic states, the authors describe the ties between the three superareas of ancient Mexico, which stretched from present-day Costa Rica to what is now the southwestern United States. According to the authors, these superareas–Mesoamerica, Aridamerica, and Oasisamerica–cannot be viewed as independent entities. Instead, they must be considered as a whole to understand the complex reality of Mexico's past and possible visions of Mexico's future.
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