This is a primary source collection of narratives about the travel and discovery in North and South America, Africa, Asia, and Europe in the 16th century.
Although social sciences such as anthropology are often thought to have been organized as academic specialties in the nineteenth century, the ideas upon which these disciplines were founded actually developed centuries earlier. In fact, the foundational concepts can be traced at least as far back as the sixteenth century, when contact with unfamiliar peoples in the New World led Europeans to create ways of describing and understanding social similarities and differences among humans. Early Anthropology in the Sixteenth and Seventeenth Centuries examines the history of some of the ideas adopted to help understand the origin of culture, the diversity of traits, the significance of similarities, the sequence of high civilizations, the course of cultural change, and the theory of social evolution. It is a book that not only illuminates the thinking of a bygone age but also sheds light on the sources of attitudes still prevalent today.
Thirty years ago, Alfred Crosby published a small work that illuminated a simple point, that the most important changes brought on by the voyages of Columbus were not social or political, but biological in nature. The book told the story of how 1492 sparked the movement of organisms, both large and small, in both directions across the Atlantic. This Columbian exchange, between the Old World and the New, changed the history of our planet drastically and forever. The book The Columbian Exchange changed the field of history drastically and forever as well. It has become one of the foundational works in the burgeoning field of environmental history, and it remains one of the canonical texts for the study of world history. This 30th anniversary edition of The Columbian Exchange includes a new preface from the author, reflecting on the book and its creation, and a new foreword by J. R. McNeill that demonstrates how Crosby established a brand new perspective for understanding ecological and social events. As the foreword indicates, The Columbian Exchange remains a vital book, a small work that contains within the inspiration for future examinations into what happens when two peoples, separated by time and space, finally meet.
Constructing 'Monsters' in Shakespearean Drama and Early Modern Culture argues for the crucial place of the 'monster' in the early modern imagination. Burnett traces the metaphorical significance of 'monstrous' forms across a range of early modern exhibition spaces - fairground displays, 'cabinets of curiosity' and court entertainments - to contend that the 'monster' finds its most intriguing manifestation in the investments and practices of contemporary theatre. The study's new readings of Shakespeare, Marlowe and Jonson make a powerful case for the drama's contribution to debates about the 'extraordinary body'.
"In this comparative history of cross-cultural encounters in the early North Atlantic world, Kelly L. Watson argues that the persistent rumours of cannibalism surrounding Native Americans served a specific and practical purpose for European settlers. As they forged new identities and found ways to not only subdue but also co-exist with native peoples, the cannibal narrative helped to establish hierarchical categories of European superiority and Native inferiority upon which imperial power in the Americas was predicated."--Cover.
"The two case studies presented in this book represent two distinct types of imagining by two diametrically different groups: literate, and in some cases erudite Europeans, and a vanquished native nobility. The former endeavoured to make sense of Spain's (and Portugal's) 'marvellous possessions' in the New World with the limited conceptual tools at their disposal, the latter to construct a colonial identity based on their shared ancestral memory while incorporating elements from the even more wondrous Hispanic culture that had overwhelmed them. There were, of course, multiple misunderstandings and misinterpretations. Yet for the Spanish such distortions were a matter of government and religion, rectifiable in the fullness of time, whether by evangelisation or the relentless application of civil and canon law.