Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

  Since the first publications on caesarean section, it has become as a useful procedure to save the newborn’s life, being a real alternative to craniotomy and forceps. Its improvement needed the development of practical solutions to three major dilemmas, such as pain, infection and hemorrhage, through the use of anesthesia, antisepsis and better surgical techniques, especially during the second half of the 19th century, when the cesarean section became a real alternative to craniotomy for cases of absolute and relative pelvic disproportion, as well as by the appearance of new indications such as pelvic contractures, tumors, scars and inflammatory deposits. The improvement of surgical techniques is due to three great physicians: Edoardo Porro, Max Sänger and Ferdinand Kehrer, whose contributions are widely recognized as key points for the development of the modern cesarean operation. In Ecuador, Dr. Isidro Ayora Cueva should be mentioned as the surgeon of the first cesarean section with a transverse incision in the lower uterine segment carried out in our country in 1932. The reduction of maternal mortality by the use of cesarean section has been accompanied by an increase in its incidence, in some cases by not very clear medical or obstetrical indications or by non-medical reasons, which highlights the need to have practical guidelines for its implementation, as well as consideration of the ethical aspects involved, in order to fulfill with its rational and justified use.

The present work establishes theoretical comparisons of archeology and social anthropology as nearby sciences, to understand their practical applications in cultural and research management and describe what is the status of the academic offer for undergraduate and graduate programs in Ecuador; The methodology used was based on a qualitative approach to provide a critical analysis of three categories: comparisons, applications and academic offer, which served to organize the information. We have found an archeology and a social anthropology with little development despite being a country where there is a large indigenous population, likewise, the applications of these sciences are not fully exploited and an inexplicable transience was observed accompanied by a limited supply of academic programs in universities. The main conclusions reached are that there is no need to divide the fields of knowledge but rather integrate them, there is no greater interest of the State in investing more economic resources to exploit the applicability of both sciences and there is an urgent need to make a Prompt in-depth explanatory research, to understand why the offer of archeology and anthropology programs in Ecuador is so unstable and fleeting.

In the Kichwa community of Cotacachi, the understanding of death is based on the experience of funeral rites and the complementary interpretation of their Andean worldview. The general objective of the project is to characterize the practices or rites that make up the death process of the Kichwa people that inhabit the Cotacachi-Ecuador canton. This research is of a qualitative type and considers an anthropological case study; the unit or population under study are six communities; the instrument applied was a questionnaire based on structured and in-depth interviews. As results, seven anointed rituals were found for boh “little angels” and adults in the context of death; the set of rituals are staged in the wake, the mortuary games, the fandango dance, the wantyay, the burial, the wakcha karay and through the redistribution of food and the conversation with the dead through the sobbing narrated by the Kichwa women. It is concluded as follows: for the Kichwas of Cotacachi, death is not the end of existence, there is a firm belief in immortality, since people do not die and move on to another form of life, that is, to the chayshuk pacha, in which there is no room for pain, fatigue, hunger, and everything is harmony.

This study uses psychoanalysis and psychiatry to propose several hypotheses about the unconscious processes that motivated Simón Bolívar. Being a study of great importance for history, psychology, and psychobiographies. From the psychoanalytic school, its three main exponents and founders have been taken: Freud, Jung and Adler. As a method, his most important theories were used: the Oedipus complex, the individual unconscious and Freud’s libido. Jung’s collective unconscious. And Adler’s feeling of inferiority. The essay concludes that: - Bolívar would have an unconscious traumatized by several serious childhood losses. – Due to these same losses, the Oedipus complex would not develop satisfactorily. - The strong libido of the Liberator is legendary, hence the emancipation of Latin America should be due to the processing of their unconscious traumas and the sublimation of their Libido. - Bolívar, would respond to various archetypes of submission still in force in the Latin American collective unconscious, such as “Zambo” or “Indio”, etc., which are endoracist and endoclassist archetypes. – He also responds to the archetypes of Freedom necessary for the development of the Latin American collective unconscious, he is “The Father”,” The “Liberator”. – Bolívar would have an “inferiority” complex due to his Latin American phenotype in the Spanish courts - This inferiority complex would turn into megalomania, as compensation, which led him to perform various physical and mental feats – The physical structure of the Liberator would correspond to the type neurasthenic according to Kretschmer, which together with the unconscious traumas would make him prone to developing a psychosis.

A healthy and balanced diet should be made up of superfoods that concentrate most of the nutrients that our body requires, both macronutrients and micronutrients, to maximize the supply of vitamins, minerals, fiber, carbohydrates, proteins, antioxidants, healthy fats and others that detoxify the human body, which our native peoples of the Andes consume daily and in a variety of ways. Among them is: potatoes, corn, quinoa, beans, lentils, squash, cassava, chili, peanuts, white carrots, prickly pear, mellocos, ocas, mashua, lupins, corn, tomato, most of these are from the Andean region, capable prevent various health problems and provide a better quality of life.

This article is the first in a series of explorations that we are developing pertaining to the history of Cochasquí. We begin with the earliest mentions of Cochasquí from the period of Spanish colonialism and how Inka imperial conquest and Spanish colonial policies led to the gradual depopulation of Cochasquí. We then discuss Cochasquí within the framework of Enlightenment Period cartography and scientific expeditions to show how Malchingui gradually overtook Cochasquí as the major population center in the region. We also discuss how, at the same time Cochasquí was diminishing as a regional center, national and global interest in its archaeological potential grew. Our exploration ends with the arrival of Max Uhle at the site in 1932 and the beginning of modern archaeological prospections of Cochasquí. While 400 years is a large swath of time to cover, this is but a synopsis of something much larger and we hope to better enunciate on in a series of historical moments that have been largely overlooked.

This investigation presents the history of a heraldic stone with more than four hundred years of history that for centuries has been found in the church of the Chambo canton. Its history, partially known, is on this occasion fully exposed. In this study they will also expose several passages of the social and urban history of Chambo, as well as the lives of two men from the 16th century related to the centennial lithic vestige. The text is articulated through the following sections: Hispanic Origins of Chambo; Diego de Torres, first encomendero of Chambo; Foundation of the church and conventillo de Nuestra Señora de la Paz; Rodrigo de Paz Maldonado, second encomendero of Chambo; A centennial burial in Chambo. This work also presents conclusions.

José Joaquín Olmedo es un personaje clave para la formación del Ecuador como Estado, y, para América Latina en el contexto del cambio de gobierno monárquico al gobierno democrático republicano y, para Guayaquil, es el líder indiscutible de su autonomía. Es conocido el 9 de octubre de 1820 como fecha recordatoria de la independencia de Guayaquil; empero,  fue un movimiento de la modernidad en el marco de la globalización afirmación que procede de revisar el marco geopolítico de fines del siglo XVIII y bullente competencia por el poder y la captación de mercados de las potencias europeas Inglaterra y Francia, sobre España, en el contexto del mercantilismo e inicial capitalismo en el  desarrollo de la Revolución Industrial o punto de quiebre en la historia o periodo que permite reflexionar en todos los aspectos de la cotidianidad modificados por la industria, la generación de excedentes agrícolas, la migración campo-ciudad, la urbanización, la neocolonización a través del comercio, entre otros aspectos.

En el discurso de agradecimiento tras recibir la condecoración “Federico González Suárez” otorgada por la Academia Nacional de Historia, como máxima presea honorífica, el Director, Dr. Franklin Barriga López detalla, a grandes rasgos, los objetivos conseguidos a lo largo de su período como la primera autoridad institucional; a la vez, aprovecha para reconocer el apoyo brindado por todos los colegas miembros del directoria y de todo el personal administrativo de la A.N.H en la consecución de cada uno  de los logros institucionales.

El autor presenta la historia de las banderas de Guayaquil y su provincia libre a partir de la revolución llevada a cabo el 9 de octubre de 1820, hasta su incorporación a la primera República de Colombia. Al no existir un decreto de creación de la primera, hay quienes dudan del simbolismo de ella, pues algunos historiadores le han dado un ámbito limitado a la Provincia de Guayaquil. Sostiene que la bandera se creó para representar la libertad de todo el territorio de la Real Audiencia de Quito. Su historia se inicia con los movimientos de los revolucionarios en la declaración de independencia; de la División Protectora de Quito y el Ejército Libertador, hasta su incorporación a la Gran Colombia por el Libertador. El autor sostiene que la bandera de octubre de 1820 no llegó a la Batalla del Pichincha y desapareció formalmente cuando se formó el Batallón Yaguachi, integrado por voluntarios de la Audiencia, con mayoría de guayaquileños. Sostiene también que la existencia, esta vez por decreto, de la bandera del dos de junio de 1822, confirma el propósito nacional de la bandera de octubre de 1820. Nos presenta leyendas transmitidas a través de los años.