This is the first essay collection to examine the relation between text and gender in Spain from a broad geographical, social and cultural perspective covering more than 300 years. The contributors examine women and the construction of gender thematically, dealing with the areas of politics, law, religion, sexuality, literature and economics, and in a variety of social categories, from Christians and Moriscas, queens and merchants, peasants and visionaries, heretics and madwomen. The essays cover different regions in the Spanish monarchy, including Andalusia, Aragon, Castile, Catalonia, Valencia and Spanish America, from the fifteenth century through to the eighteenth century. Women, Texts and Authority in Early Modern Spain focuses on two central themes: gender relations in the shaping of family and community life, and women's authority in spheres of power. The representation of women in a variety of texts such as poetry, court cases, or even account books illustrate the multifaceted world in which women lived, constantly choosing and negotiating their identities. The appeal of this collection is not limited to scholars of Spanish history and literature; it is deliberately designed to address the issue of how gender relations were constructed in the formation of modern society, and therefore will be of interest to scholars of women's and gender history generally. Because of the emphasis on how this construction occurs in texts, the collection will also be attractive to scholars interested in literary studies and/or print culture.

On July 21, 1578, the Mexican town of Tecamachalco awoke to news of a scandal. A doll-like effigy hung from the door of the town's church. Its two-faced head had black chicken feathers instead of hair. Each mouth had a tongue sewn onto it, one with a forked end, the other with a gag tied around it. Signs and symbols adorned the effigy, including a "sambenito," the garment that the Inquisition imposed on heretics. Below the effigy lay a pile of firewood. Taken together, the effigy, signs, and symbols conveyed a deadly message: the victim of the scandal was a Jew who should burn at the stake. Over the course of four years, inquisitors conducted nine trials and interrogated dozens of witnesses, whose testimonials revealed a vivid portrait of friendship, love, hatred, and the power of rumor in a Mexican colonial town.A story of dishonor and revenge, "Death by Effigy" also reveals the power of the Inquisition's symbols, their susceptibility to theft and misuse, and the terrible consequences of doing so in the New World. Recently established and anxious to assert its authority, the Mexican Inquisition relentlessly pursued the perpetrators. Lying, forgery, defamation, rape, theft, and physical aggression did not concern the Inquisition as much as the misuse of the Holy Office's name, whose political mission required defending its symbols. Drawing on inquisitorial papers from the Mexican Inquisition's archive, Luis R. Corteguera weaves a rich narrative that leads readers into a world vastly different from our own, one in which symbols were as powerful as the sword.

On June 7, 1640, the viceroy of Catalonia was stabbed to death on a Barcelona beach. By Christmas, several more royal officials of the Spanish principality had been assassinated. In the wake of these and other violent acts committed by the "people" a term used for artisans the Catalans severed their allegiance to the Spanish monarchy and elected Louis XIII of France their new king. The first English-language book to explore the political beliefs and behavior of early modern craftsmen, Luis Corteguera's work offers a dramatically new account of the origins of the Catalan revolt, the longest rebellion in seventeenth-century Spain.Drawing on his extensive research in Barcelona's archives, Corteguera examines how the political actions, ideas, and language of Barcelona's craftsmen shaped the relations between the Spanish monarchy and Catalonia in the decades leading to the insurrection. Artisans made up over half of the population of Barcelona, the political center and largest city of Catalonia. The Mediterranean port had a long history of active popular politics. Artisans sat in the city council, formed the core of the principality's largest militia, and participated in protests and riots. Corteguera finds that the 1640 rebellion was not a social revolution of the poor but rather a political action by craftsmen seeking to defend what they perceived as the ancient liberties of their homeland. Although their behavior was more violent, the artisans were, the author asserts, motivated by the same assumptions, language, and symbols that inspired the elite of the principality."