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The History of the Incas may be the best description of Inca life and mythology to survive Spanish colonization of Peru. Pedro Sarmiento de Gamboa, a well-educated sea captain and cosmographer of the viceroyalty, wrote the document in Cuzco, the capital of the Inca Empire, just forty years after the arrival of the first Spaniards. The royal sponsorship of the work guaranteed Sarmiento direct access to the highest Spanish officials in Cuzco. It allowed him to summon influential Incas, especially those who had witnessed the fall of the Empire. Sarmiento also traveled widely and interviewed numerous local lords (curacas), as well as surviving members of the royal Inca families. Once completed, in an unprecedented effort to establish the authenticity of the work, Sarmiento's manuscript was read, chapter by chapter, to forty-two indigenous authorities for commentary and correction.

The scholars behind this new edition (the first to be published in English since 1907) went to similarly great lengths in pursuit of accuracy. Translators Brian Bauer and Vania Smith used an early transcript and, in some instances, the original document to create the text. Bauer and Jean-Jacques Decoster's introduction lays bare the biases Sarmiento incorporated into his writing. It also theorizes what sources, in addition to his extensive interviews, Sarmiento relied upon to produce his history. Finally, more than sixty new illustrations enliven this historically invaluable document of life in the ancient Andes.

Bartosik-Velez seeks to explain the meaning of Christopher Columbus throughout the so-called New World, first in the British American colonies and the United States, as well as in Spanish America, during the eighteenth and nineteenth centuries. She argues that, during the pre- and post-revolutionary periods, New World societies commonly imagined themselves as legitimate and powerful independent political entities by comparing themselves to the classical empires of Greece and Rome. Columbus, who had been construed as a figure of empire for centuries, fit perfectly into that framework. By adopting him as a national symbol, New World nationalists appeal to Old World notions of empire.

Marks the celebration by the modern city of Pensacola, Florida, of the 450th anniversary of Luna’s fateful colony

The 1559–1561 expedition of Don Tristán de Luna y Arellano to Florida was at the time of Spain’s most ambitious attempt yet to establish a colonial presence in southeastern North America. In June of 159, eleven ships carrying some five hundred soldiers and one thousand additional colonists, including not just Spaniards but also many of Aztec and African descent, sailed north from Veracruz, Mexico, on their way to the bay known then as Ochuse, and later as Pensacola. Finally arriving in mid-August, the colonists quickly sent word of their arrival back to Mexico and unloaded their supplies over the next five weeks, leaving vital food stores onboard the vessels until suitable warehouses could be constructed in the new settlement. When an unexpected hurricane struck on the night of September 19, 1559, however, seven of ten remaining vessels in Luna’s fleet were destroyed, and the expedition was instantaneously converted from a colonial venture to a mission in need of rescue.

Though ultimately doomed to failure by the hurricane that devastated their fleet and food stores, the Luna expedition nonetheless served as an immediate prelude to the successful establishment of a permanent colonial presence at St. Augustine on Florida’s Atlantic coast in 1565, and prefaced the eventual establishment after 1698 of three successive Spanish presidios at the same Pensacola Bay where Luna’s attempt had been made more than a century before.