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

The information gathered in the Municipal Historical Archives of Parral, concerning the Ocome indian Juan Mapos, sheds light on the fragility of the colonization of the northern part of New Biscay and the hostilities with the indian rebels in the town of Mapimí during the second half of the seventeenth century, which were located and mapped out. A century after the arrival of the first conquistadors, the assaults on the roads and on the haciendas, the horse rustling and the taking of captives were the order of the day on the part of the indian rebels, while the enslavement and the deportation of insurgents were common practices amongst the Spaniards. However, there were also violent confrontations that involved, at times, more than a thousand combatants, as a large number of indian auxiliaries fought alongside the Spaniards and played an indispensable role as spies.

This article studies the renegades in the War of Chile or Arauco between the end of the sixteenth century and the first decades of the seventeenth century. These were the men who deserted the Spanish military forces to join the rebel Mapuche, to whom they provided tactical information, as well as making their knowledge and war experience available to them. The reasons for their flight, their reception in Mapuche society and their roles as soldiers as well as cultural mediators are discussed. Along with analyzing the scarce information that exists about them, written from the Spanish side that considered them traitors and apostates, it is suggested that their full incorporation into Mapuche society was not so, but they became part of an indigenous lineage, which granted them all the rights and obligations that the admapu contemplated, which greatly weakened their presence within the rebel lands, since it depended on the protection a war chief could give them.

A translator needs to possess a wide socio-cultural and literary knowledge in order to be able to translate idiomatic expressions in general, and proverbs, in particular. The present study is an investigation into the Rehatsek’s (1888) English translation of proverbs of Sa‘di’s Gulistan (1258/2000), as a classical Persian masterpiece. Baker’s (2011) set of strategies for translating idioms was employed as an initial framework for data analysis. The findings indicated that Rehatsek had merely resorted to either literal translation or total omission. Moreover, it was found that Baker’s consideration of ‘paraphrasing’ as the most common way of translating idioms could not be confirmed in the case of Persian proverbs in The Gulistan. It was found that literal translation is by far the most common strategy for translating Persian proverbs into English with 98 per cent. It was found that there could potentially be some other strategies, besides those referred to by Baker, for rendering proverbs. Finally, six strategies were proposed for translating proverbs into literary texts

This article addresses the way in which the United States organized the techno-scientific relations with Latin America during World War II and the immediate postwar period. To this end, it analyzes the case of the regional research and development program for the cultivation of Hevea (the main source of rubber), implemented by the United States Department of Agriculture (USDA) in Latin America. The research is based on various sources, such as the journal Agriculture in the Americas, USDA documents and articles published by American experts who participated in the program. In dialogue with some contributions from the field of socio-historical studies of science regarding North-South relations at different historical stages, the article specifically explores this period, focusing on the devices and institutional arrangements that organized the inter-American techno-scientific relations, the implications they had in terms of the distribution of North-South scientific work and information, the main Latin American representatives of the American agencies and the type of knowledge (scientific or not) involved in the program.

This article studies the objects for which Josefa Apasa was accused of practicing witchcraftand superstitions in the Charcas’ Audiencia during the eighteenth century. The possibleuses and meanings of those objects in her life are identified, while their probablecontexts of production, circulation, and audience are also investigated. For this purpose,we revisit the court record kept in the Central Library of the Universidad Mayor de SanAndrés (La Paz, Bolivia), Manuscripts section, No. 56. This approach lets us delve intoher neighborhood, her family and social relationships, and exhume her altar and herburial site at her courtyard. We propose interpretive exercises about forms of Hispanicviolence against indigenous knowledge, and about the survival of memories and practicesof the Andean past, which were present and active as expressions of indigenousreception of Christianity in the context of Hispanic coloniality.

Since the 1840s the Chilean intellectual elite began to think about the renovation of sacred spaces and images. The building of the new nation required a modern Church that encouraged an ‘enlightened piety’ among worshipers, for which it was necessary to suppress the Baroque space and images whose forms promoted a religiosity considered to be inappropriate. The same elite placed Rome in a position of prestige, its churches, altarpieces, and images, as the guide that architects, sculptors, and painters, who played a key role in the renovation of sacred spaces and images, had to follow. The presence in Chile of architects and sculptors trained in Rome, as well as the commission of artworks from the Eternal City ateliers, were critical to materialize the renovation project. Nevertheless, contemporary documents show people’s passive resistance against the changes conceived by the elite. The cases of the churches of the Recoleta Dominica, the Chiloé Archipielago, Andacollo, San Ignacio, and the Seminar chapel analyzed in this study allow us to understand how the transference and appropriation of these new models were articulated.

This paper investigates the relationship between Maoism and psychiatry in the work of the Argentine psychiatrist Gregorio Bermann (1894-1972). As a result of the cultural diplomacy deployed by the People’s Republic of China since 1949 and of specific institutional networks, the author produced knowledge regarding China and its practices and institutions of mental health as an expert-traveler. Those works were part of a project that aimed to disseminate scientific knowledge to the masses promoted by this country, applied to the field of psychiatry, though not without tensions. The relevance that China had to rethink psychiatric practice is evaluated, and it is argued that Gregorio Bermann’s interest in large-scale psychiatry and the international political commitment that he held were decisive in it. Lastly, this article studies the spaces where those works circulated and shows how some discussions were established regarding China and the variety of existing knowledge about the political positions that were held toward it.

The article aims to understand the changes that took place in the identity of Argentine socialism in the first decades of the twentieth century from the prism of the ritual of the May Day at the juncture of the Great War. It is based on a detailed analysis of the press organ of the Socialist Party and in other publications that allow us to reconstruct the speeches and the symbols displayed regarding the annual commemorations of that date. The conclusion reached is that, despite the world conflict and the divisions of socialism at the local and international level, the situation implied the revitalization of an optimistic vision of the socialist cause. This was due both to the process of local democratization that installed the party in an expectant position and strengthened its affiliation with a national ideal, as well as to the new meanings and international scope that the idea of revolution acquired in the post-war period.

The article argues that the creation of the Chilean Bar Association in 1925 was one of the institutional responses of elite lawyers to the perception of a crisis in the legal profession. This crisis reflected a transitional stage in the professionalization of lawyering and its emerging democratization. Between 1900 and 1920, discourses related to the corruption and politicization of the judiciary and the threat of tinterillos (lay legal practitioners) reflected the tensions between elite traditional lawyers and new middle-class professionals. The political rupture of 1925 allowed elite lawyers to address this crisis through the creation of the Chilean Bar Association. This organization culminated their project to professionalize the legal field and its design guaranteed their control over an increasingly diversifying profession.

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