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

This article explores some of the ideas surrounding the concept of youth, especially those that the nineteenth-century writer and diplomat Federico Gamboa (1864- 1939) uses to sustain many of the experiences that shape his autobiography: Impressions and Memories (1893). Specifically, the above- entioned text is described in order to analyze the narrative postures that Gamboa used to construct his ‘authentic discourse’ (Pozuelo Yvanco, 2006); at the same time, this text is contrasted with some ideas of his contemporaries. The precocious confessor plays with the youth variable, especially to edit his memoirs at an early age (28 years old), but also to make himself a place among his contemporaries and justify his past, which is far removed from what the rules and rituals of the Mexican middle-class defined as desirable or suitable. Beyond the provocative character of the author, this type of documentary sources, included in the category of personal papers, allow us to approach the desires and imaginary of the Mexican middle class of a particular era: porfiriato (1876-1911).

This study presents an approach to the knowledge of the intellectual formation of the clergy during the transition from the Old Regime to Liberalism in Spain (1788-1833). In order to do this, we analyze the issues that they confrontedregarding the relations between the Catholic Church and the State and the problems between what historiographically is knownas new and old clergy, principally through the conciliar seminars and universities because them both were one of the best educational models in this context. We pay special attention to the San Fulgencio Conciliar Seminary, in the city of Murcia (Spain), and the University of Salamanca through their enrollment books. Finally, we analyse the problematic of disentailments, secularization and regalism, what were their reasons and how they affected the intellectual clergy formation.

In January 1970 a bill called “Dangerousness and Social Rehabilitation” was proposed in the Spanish Court to debate. It was a preventive crime law, proposed as a substitution and modernization of an old law from 1933 which was modified in 1954 to include “homosexuals” as potentially dangerous subjects for society and for “common good”. This bill, which included other figures such as prostitutes, pornographers and procurers, was written by the magistrate judge Antonio Sabater Tomás, and it was debated  during the months of June and July by, among others, Pilar Primo de Rivera, who was the founder of Falange Female Section. The disputes held during those sessions of the Justice Commission determined the specific language on which the allegations and convictions of thousands of people would later be based. The enactment of the Law on Danger and Social Rehabilitation, approved in August 1970, was also a precipitating factor for the rise of homosexual activism in Spain, which fought collectively since that same year, among other things, for the abolition of this law.

This work aims to study the movie El último cuplé (1957, Juan de Orduña), box office success that recovered the eroticism in the national cinematography. After the fortune earned with a radio program on cuplés, Orduña, who had previously directed propagandistic works for the Regime, decided to shoot this personal story about a cuplé singer. The film is part of the timid opening of the first Francoism, but it predates the modernization of the sixties. Although generally considered moralistic, we believe that it defies the feminine ideal and the Francoist censorship.The main character is a strong and single working woman, who has romantic relationships outside her social class with both older and younger men. She drinks and gambles, and her behavior is openly seductive. Her clothes and makeup challenge the conventional modesty attributed to the ladies and the songs she interprets increase her sensuality. Strongly censured, it is nevertheless an example of the limits that some women crossed during the dictatorship and of the winds of change that were beginning to blow, at least in the public taste. The “Destape” had begun its journey. For this study, we will use the method of Textual Analysis or Text Theory.

This article analyzes the vision of the Francoist Spain on the so-called “empty chair crisis”, a serious political and institutional conflict that disturbed the European Economic Community for seven months, between 30th June 1965 and 30th January 1966 and which ended with the signing of the Luxembourg Compromise, which partially limited the supranational ambitions of the Hallstein Commission and the Treaties of Rome.The positions adopted by the Francoist government and the newspapers will confirm the existence in Spain of two essential ideas of Europe at the time, two visions largely opposed about the form that should take the Europe of the future and its institutions. On the one hand, the supporters of the progressive integration following a federal model and therefore of the demanding application of the letter and the spirit of the Treaties of Rome,well represented by monarchical newspapers like ABC or La Vanguardia Española. On the other hand, the advocates of a Europe of nations, in which the nation-states would maintain intact their sovereignty, and which clearly influenced the Falangist press.

This article undertakes the task of stressing the importance of the biographical projection of its author, the jesuit Luis Coloma (1851-1915), in the novel Pequeñeces (1890). Three episodes of the plot are studied, those in which the writer’s life and his own creative imagination converge. Pequeñeces is a novel that has received little critical attention in some aspects, mainly in two: the historical content of its plot, and the little importance that has been given to the role of the masonic characters. The novel offers a clear vision of the aristocratic social fabric at the time of the Spanish Sexenio (1868-1874), which is a source for any historian of that period. On the other hand, the presence of Masonry in the plot creates a background worth of further study. In any case, we focus our attention on those scenes in which the biography of the novelist becomes relevant.

Populism is a polyvalent concept and available in the Latin American political language from the mid-fifties until today. In general, the trajectory of the concept ranged from the first substantialist definitions, in their more or less axiological and anomalous versions, to the non-substantialist approaches produced towards the end of the 20th century. The present article proposes to show that towards the decade of the 70’s from the hand of the renewal of the Marxist theory, of the revolutionary thought and of the dependence approach, the constitutive polysemy of the populism “confronted” a process of inverse significance: the resubstantialization of the concepts. In a country like Mexico, where the Mexican Revolution was constituted as the founding myth of a state that represented itself as popular and nationalist, the emergence of the debate on populism required a new process of conceptual innovation. From there, this article tries to undertake a historical-conceptual approach to populism in Mexico during the seventies, focusing on the ways in which the constitution of the concept was especially imbricated to the (re)significance of the Revolution.

This research studies the ways by which the members of the Society of Jesus carried out their missionary project at the Mariana Islands. It describes how this project was led by Diego Luis de San Vítores, a Jesuit born in Burgos. Moreover, this paper explains how the missionary activity of the Jesuits suited the experiences which the Society was performing by the time in places such as the Northern part of the New Spain Viceroyalty, the unexplored regions of Paraguay and the Indian and Chinese territories. The paper concludes in chronological terms, concerning the expulsion of the Jesuits from the Guam and Mariana Islands.