Joe R. and Teresa Lozano Long Series in Latin American and Latino Art and Cultur

Just about everyone loves Mexican food, but should you eat it if you want to manage your weight or diabetes? Absolutely! There are countless authentic Mexican dishes that are naturally healthy-moderate in calories, fat, and sugar-and completely delectable. Naturally Healthy Mexican Cooking presents some two hundred easy recipes with exceptional nutrition profiles. Substitutions that alter the taste and pleasure of food have no place here. Instead you'll find flavorful low-calorie dishes from the various schools of Mexican and Mexican American cooking in Texas, New Mexico, Arizona, and California. From traditional meat, seafood, and vegetarian entrees andm antojitos mexicanos, including tacos, enchiladas, and tamales, to upscale alta cocina Mexicana such as shrimp ceviche and mango salsa, these recipes are authentic, simple to prepare with supermarket ingredients, and fully satisfying in moderate portions. Every recipe includes nutritional analysis: calories, protein, carbs, fat, cholesterol, fiber, sugar, and sodium. You'll also find information on Mexican cooking and nutrition, ingredients, techniques, and equipment. Try the recipes in Naturally Healthy Mexican Cooking, and you'll discover that comfort food can be both delicious and good for you. ¡Buen provecho!

An "engaging" study of Machu Picchu's transformation from ruin to World Heritage site, and the role a National Geographic photo feature played (Latin American Research Review). When Hiram Bingham, a historian from Yale University, first saw Machu Picchu in 1911, it was a ruin obscured by overgrowth whose terraces were farmed by a few families. A century later, Machu Picchu is a UNESCO World Heritage site visited by more than a million tourists annually. This remarkable transformation began with the photographs that accompanied Bingham's article were published in National Geographic magazine, which depicted Machu Picchu as a lost city discovered. Focusing on the practices, technologies, and materializations of Bingham's three expeditions to Peru in the first decade of the twentieth century, this book makes a convincing case that visualization, particularly through the camera, played a decisive role in positioning Machu Picchu as both a scientific discovery and a Peruvian heritage site. Amy Cox Hall argues that while Bingham's expeditions relied on the labor, knowledge, and support of Peruvian elites, intellectuals, and peasants, the practice of scientific witnessing, and photography specifically, converted Machu Picchu into a cultural artifact fashioned from a distinct way of seeing. Drawing on science and technology studies, she situates letter writing, artifact collecting, and photography as important expeditionary practices that helped shape the way we understand Machu Picchu today. Cox Hall also demonstrates that the photographic evidence was unstable, and, as images circulated worldwide, the "lost city" took on different meanings-especially in Peru, which came to view the site as one of national patrimony in need of protection from expeditions such as Bingham's.

An "engaging" study of Machu Picchu's transformation from ruin to World Heritage site, and the role a National Geographic photo feature played (Latin American Research Review). When Hiram Bingham, a historian from Yale University, first saw Machu Picchu in 1911, it was a ruin obscured by overgrowth whose terraces were farmed by a few families. A century later, Machu Picchu is a UNESCO World Heritage site visited by more than a million tourists annually. This remarkable transformation began with the photographs that accompanied Bingham's article were published in National Geographic magazine, which depicted Machu Picchu as a lost city discovered. Focusing on the practices, technologies, and materializations of Bingham's three expeditions to Peru in the first decade of the twentieth century, this book makes a convincing case that visualization, particularly through the camera, played a decisive role in positioning Machu Picchu as both a scientific discovery and a Peruvian heritage site. Amy Cox Hall argues that while Bingham's expeditions relied on the labor, knowledge, and support of Peruvian elites, intellectuals, and peasants, the practice of scientific witnessing, and photography specifically, converted Machu Picchu into a cultural artifact fashioned from a distinct way of seeing. Drawing on science and technology studies, she situates letter writing, artifact collecting, and photography as important expeditionary practices that helped shape the way we understand Machu Picchu today. Cox Hall also demonstrates that the photographic evidence was unstable, and, as images circulated worldwide, the "lost city" took on different meanings-especially in Peru, which came to view the site as one of national patrimony in need of protection from expeditions such as Bingham's.

All of human experience flows from bodies that feel, express emotion, and think about what such experiences mean. But is it possible for us, embodied as we are in a particular time and place, to know how people of long ago thought about the body and its experiences? In this groundbreaking book, three leading experts on the Classic Maya (ca. AD 250 to 850) marshal a vast array of evidence from Maya iconography and hieroglyphic writing, as well as archaeological findings, to argue that the Classic Maya developed a coherent approach to the human body that we can recover and understand today. The authors open with a cartography of the Maya body, its parts and their meanings, as depicted in imagery and texts. They go on to explore such issues as how the body was replicated in portraiture; how it experienced the world through ingestion, the senses, and the emotions; how the body experienced war and sacrifice and the pain and sexuality that were intimately bound up in these domains; how words, often heaven-sent, could be embodied; and how bodies could be blurred through spirit possession. From these investigations, the authors convincingly demonstrate that the Maya conceptualized the body in varying roles, as a metaphor of time, as a gendered, sexualized being, in distinct stages of life, as an instrument of honor and dishonor, as a vehicle for communication and consumption, as an exemplification of beauty and ugliness, and as a dancer and song-maker. Their findings open a new avenue for empathetically understanding the ancient Maya as living human beings who experienced the world as we do, through the body.

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.