This essay reviews the following works:

The Lords of Tetzcoco: The Transformation of Indigenous Rule in Postconquest Central Mexico. By Bradley Benton. New York: Cambridge University Press, 2017. Pp. viii +195. $99.99 hardcover. ISBN: 9781107190580.

Polygamy and the Rise and Demise of the Aztec Empire. By Ross Hassig. Albuquerque: University of New Mexico Press, 2016. Pp. ix + 186. $29.95 paperback. ISBN: 9780826357120.

Pueblos within Pueblos: Tlaxilacalli Communities in Acolhuacan, Mexico, ca. 1272–1692. By Benjamin D. Johnson Boulder: University of Colorado Press, 2017. Pp. ix + 252. $31.95 paperback. ISBN: 9781646420148.

The Aztecs at Independence: Nahua Culture Makers in Central Mexico, 1799–1832. By Miriam Melton-Villanueva. Tucson: University of Arizona Press, 2016. Pp. ix + 249. $55.00 hardcover. ISBN: 9780816533534.

Portraying the Aztec Past: The Codices Boturini, Azcatitlan, and Aubin. By Angela Herren Rajagopalan. Austin: University of Texas Press, 2018. Pp. 212. $29.95 paperback. ISBN: 9781477316078.

When Montezuma Met Cortés: The True Story of the Meeting That Changed History. By Matthew Restall. New York: Ecco Press, 2018. Pp. 526. ISBN: 9780062427267.

Dressing the Part: Power, Dress, Gender, and Representation in the Pre-Columbian Americas. Edited by Sarahh E. M. Scher and Billie J. A. Follensbee Gainesville: University Press of Florida, 2018. Pp. vii + 497. $125.00 hardcover. ISBN: 9780813062211.

The Woman Who Turned into a Jaguar: And Other Narratives of Native Women in Archives of Colonial Mexico. By Lisa Sousa. Stanford, CA: Stanford University Press, 2017. Pp. ix + 404. $65.00 hardcover. ISBN: 9780804756402.

The Fifth Sun: A New History of the Aztecs. By Camilla Townsend. New York: Oxford University Press, 2019. Pp. xiii + 336. $29.95 hardcover. ISBN: 9780190673062.

In this paper I carry out a microphilological study of a section of the Codex Indianorum 7, a colonial devotional manuscript in Nahuatl preserved in the John Carter Brown Library. It contains wisdom teachings derived from the biblical Book of Tobit and directed to both parents and their children. I argue that this hitherto unstudied text reveals the Native author's liberty to creatively mold and adapt a culturally remote European prototype into the Native genre of oratorical art—the huehuehtlahtolli, or “words of the elders.” The author also skillfully embedded and contextualized the content of the biblical instruction in local cultural meanings understandable and valid to an Indigenous audience. As an example of cross-cultural translation and colonial textual production, this source provides new insights into Native forms of agency, intellectual autonomy, and acculturation strategies reflected in creative dialogues with European traditions, developed and maintained despite the seemingly substitutive Christianization policies imposed on Indigenous people in the sixteenth century.

-Yolia is one of the principal indigenous terms present in Christian Nahua terminology in the first decades of European contact. It is employed for “soul” or “spirit” and often forms a doublet with ánima in Nahuatl texts of an ecclesiastical, devotional, or secular nature. The term -yolia/teyolia has also lived a rich and fascinating life in scholarly literature. Its etymology (“the means for one's living”) is strikingly similar to that of the Spanish word ánima, or “soul.” Taking into account the possibility that attestations of the seemingly pre-Hispanic -yolia can be identified in some of the written sources, we have reviewed historical, linguistic, and anthropological evidence concerning this term in order to revisit the Nahua concept of the “soul.” We also scrutinize the very origin of -yolia in academic discourse. This analysis, based on broader historical and linguistic evidence referring to both pre-Conquest beliefs and Christianization in sixteenth-century central Mexico, is the point of departure for proposing and substantiating an alternative hypothesis about the origin of -yolia. Our precise focus has been to trace and pinpoint a pervasive Christian influence, manifest both in indigenous Colonial texts and conceptual frameworks of modern scholars interpreting them. We conclude that -yolia is a neologism created in the early Colonial period.

Looking at the Spanish impact on Nahuatl both in its full historical trajectory and modern synchronic dimension, I focus on the differentiation between ‘balanced’, long-term language contact and ‘unbalanced’ contact leading to rapid language shift in contemporary indigenous communities. I discuss the connection between accelerated contact-induced language change and language endangerment and shift, highlighting and assessing the mutually interdependent extra- and inter-linguistic variables that influence and shape both processes. Of special importance is the synchronic variation linked to speakers’ proficiency that influences language transmission in the diachronic perspective. On the basis of extensive fieldwork and linguistic documentation I identify several types of Nahuatl speakers as agents of this accelerated language change which leads to individual attrition and shift at the community level. This kind of multidisciplinary approach, taking into account both historical and modern data, can also potentially be useful for other minority languages in the scenario of long-term contact with a dominant language.