RESUMEN En los debates públicos sobre la memoria colonial de España en América Latina, uno de los aspectos menos representados es la trata atlántica de esclavos, sobre todo en comparación con otras memorias coloniales como Francia, Inglaterra u Holanda. Una desmemoria pública que tiene sus efectos en la educación histórica. La enseñanza de la historia en España ha ignorado durante muchos años el comercio y explotación de africanos esclavizados. El silencio se hace más evidente cuando nos preguntamos por el papel de España en este fenómeno histórico ¿Cómo han abordado los libros de texto de historia de Educación Secundaria el fenómeno de la trata atlántica de esclavos y el papel de España en su comercio y explotación? Para abordar esta pregunta analiza 168 manuales escolares del período 1975 y 2023. El resultado de la investigación muestra cómo el fenómeno de la esclavitud ha ocupado un papel secundario en los libros de texto, tanto en el papel de la Monarquía Hispánica en los inicios de este proceso en la Edad Moderna, como su impacto manteniendo la esclavitud en Cuba y Puerto Rico en la historia contemporánea de España.

ABSTRACT This article demonstrates how Nahuas used a precolonial song tradition adapted to early colonial circumstances to relay political beliefs to their leaders. In 1564, a Nahua singer performed the ‘Water pouring song’ at the wedding of the Nahua tlatoani-gobernador of Mexico City, don Luis Cipac. The singer celebrated the lord’s noble lineage but focused primarily on discussions of local politics in the context of the Spanish Empire. The lyrics, found in the Cantares mexicanos manuscript, allow us to hear discussions of contemporary politics and commentaries on an imperial tax newly imposed on the city’s Indigenous population by the Spanish Crown. A close reading of the lyrics, when contextualized with the performance and the events of 1564, reveals a new perspective on Nahua global political awareness by Indigenous residents of Mexico City in the mid-sixteenth century.

ABSTRACT Noble households used strategic marriages to unite more closely the kingdoms of the Monarquía Hispánica. The importance of family memory, the crafting of histories of ancestors, and ties of literary and religious patronage found their extension in the establishment and perpetuation of mayorazgos (entailed estates) that were intimately connected to the lands in the process of being incorporated into the Monarquía Hispánica. In this context, the descendants of Indigenous rulers cultivated connections at the Spanish royal court, thereby entering transregional networks of power and patronage. Women were crucial agents in the extension of such ties. Doña Ana María de Loyola Coya, granddaughter of one of the last Inca rulers of Vilcabamba and heiress to the vast estates of Huayna Capac, moved between Peru and Spain over the course of her lifetime. Following extensive litigation, she was granted her ancestral lands and the title of first Marquesa de Oropesa. This article will examine the relationship between mobility (both social and geographic), patronage, and history writing in the creation of a seventeenth-century mayorazgo. I will analyze doña Ana María’s role in shaping public representations of her family history and lineage through the production of accounts surrounding the creation of the Marquesado de Oropesa.

ABSTRACT From 1790 to 1821, the authorities of Mexico City led an extensive campaign to rid the streets of the presence of dogs. They ordered the guardafaroles (watchmen) to kill any canine they encountered at night, leading to the slaughter of tens of thousands of dogs. Historians have often explained these early animal control campaigns as an offshoot of the hygienic and policing reforms enacted by the Bourbon state. This article draws from posthumanism theory and Critical Animal Studies to examine this event from a more materialistic and less anthropocentric approach. It argues that these dog slaughters and the resistance they provoked among different sectors of colonial society were also grounded in a discussion about resource management and defining what constituted an economically productive body.

ABSTRACT The king’s power in the Hispanic world was visualized through ceremonies and events like oaths and funeral rites, which marked important milestones in the life of the kingdom. However, a peculiar political situation permeated the proclamation ceremony of King Fernando VII in the Hispanic world: King Carlos IV and his son, Fernando VII, were captured by Napoleon in 1808. My research examines how Antonio Juarros y Lacuza, a member of the Guatemala City city council, confronted the complex task of organizing an oath-taking ceremony in honor of a sovereign who was, at the time, held captive by a foreign invader. This article examines how, in order to handle this royal absence, Juarros proposed an iconographic program that symbolically created an interregnum to honor the transition of royal power while also seeking to keep the population under control and stave off potential seditions.