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

La economía minera marcó muchos rasgos en las sociedades provinciales de Atacama y de Coquimbo durante el siglo XIX. Algunas de las características de la vida cotidiana en los centros mineros eran la recreación, las diversiones y los juegos, que los peones encontraban en las placillas de cada lugar.[1] En ellas y en los locales de venta de comidas y bebidas se podía encontrar una variedad de alimentos que les permitía salir de la rutina, ya que la ración se repetía sin variaciones. Sin embargo, el tema de la ración peonal aparece mencionada en diversas fuentes a lo largo de todo el período.

Este interesantísimo libro se publicó por primera vez en inglés por la Universidad de Uppsala en 1989. Un par de años más tarde, la Universidad de Campinas lo publicó en portugués con un extenso prólogo de Roberto Da Matta, quien señaló que se trataba de «el libro más completo sobre estas religiosidades desde las experiencias clásicas de Roger Bastide». Finalmente, ahora contamos con esta edición española gracias a la Universidad de Cádiz. El libro fue el fruto de un trabajo de campo        —concrentado, entre otros, en cincuenta entrevistas en profundidad grabadas a poco más de veinte informantes, y quinientas fotos— durante un período central de tiempo que transcurrió entre octubre 1981 y agosto 1983.

Este texto contiene, a la vez, dos partes que bien pudieron ser dos libros diferentes. El Estudio Preliminar, que ocupa las primeras 112 páginas, y los 13 «diarios de religiosas», contenidos en las 240 páginas siguientes. Sin desconocer la importancia y utilidad de los «diarios», así como la belleza y espontaneidad de sus relatos, aquí nos ocuparemos  preferentemente del Estudio preliminar. La historiografía nacional ha sostenido, explícita o tácitamente, que el proceso de secularización de la sociedad chilena habría sido una etapa ineludible en el tránsito a la modernidad, sustentado en el principio de que los cambios históricos siguieron una determinada evolución cuyo sentido es posible establecer. La autora de este Estudio preliminar desafía abiertamente esa interpretación concluyendo que, sin desconocer la separación de la Iglesia del Estado que impulsa la secularización institucional, la sociedad decimonónica no pierde su religiosidad. Antes bien: si tomamos como indicador el número de vocaciones femeninas a la vida religiosa activa (que pasa de 18 a 768 durante la segunda mitad del siglo XIX), la religiosidad se habría acrecentado.

This item manifest chilean womenfrom XIX century village were several fisical and psychological, direct and indirect, aggression victims.The aggressor ́s violent behavior are explained by recognition as habitual actions of a daily routine; so, specifical spaces are marked in which people`s relationships, such as, the village urban world and the domestic ones are developed, in both worlds, people built jointly and fraternity collective webs, but at the same time, they develope competion ́s relationships that produce close contacts and aggressions which show the sociability and tie.The attacked women confused the aggression and the male authority acceptance, what suposes an existance of a social and daily correct marriage. The feminine revelious attitud comfront to the social reject and the marital power shown, like aggressive con  ducts. So, the couple relationships weren ́t among evens, instead hierarchy imposing a dependance and subordinate rol to the women, which permit men had enough authority to control and punish women. Helped by a several documental judiciary files, we try to understand and explain men and women inside familiar relations developed in chilean villages in XIX century

This research concentrates in the history of the ideological and pragmatic propositions that the Chilean Communist Party developed in order to establish wider social and political alliances. The Communist Party assumed the thesis of the «pacific way»as a mode to reach socialism within a democratic expansion. This work also study the party’s proposals during the 60’, its initiatives to build the Unidad Popular and its major political definitions to begin the socialism’s way.  

Historical interpretations about the communist parties usually attempt to emphasize international factors and influences to define their political actions. This approach seems to be proved during the Third International, Komintern, since it had critical influence on the communist parties around the world. Without trying to annihilate such significance, this article seeks to demonstrate that within the Chilean Communist party, the nationalistic discourse was fundamental in the way the party organized and developed since the early 1920s. This fact allowed the Chilean Communists to win prestige and support within the popular sectors, those which were prepared to listen and understand a nationalistic rhetoric.

The rise and tragic fall of the Paris Commune were reported extensively by the press of Valparaíso and Santiago. What the newspapers did was not just the result of the interest about a distant although dramatic event, but a biased coverage that was related to the transformations that Chile had been experiencing from the early 1850s which as one important byproduct had turned up an increasing number of salaried workers. Whether in the constructions and operation of the railways and other public works or in the new factories that sprung up in the main cities, or in the coal mining districts, an everincreasing number of proletarians were becoming part of Chile’s social life. The news about the Paris Commune in the Chilean press was a warning at a very early stage of the formation of the «world of labour» in the country. In the hitherto calm horizon the spectres of Communism and Karl Marx had already emerged.

Alejandro Lipschutz Friedman (18831980), a physician and physiologist born in Latvia, became a Chilean citizen after coming to this country hired by the University of Concepción in 1926. He published his first ethnohistorical book in 1935 on indoamericanism. He was a world known physiologist and was awarded the first National Award for the Sciences by the Chilean state. He took part in the foundation of the Interamerican Indigenist Institute as well as in its Chilean counterpart. From the 1950’s on he interpreted the indigenous community based on a Marxist methodology and offered a view of the recognition of ethnical minorities as well as of the future of aboriginal people in the national State. Much of his research addressed

This paper attempts an historiological approach to the feast. How can this subject be introduced as an historical purpose? The West ́s intellectual and material world, especially in its bourgeois determinations, leads to a denial of this topic. Western historicity thinks of itself from the logics of conquest, exploitation, and rationalization of the world. These logics find their natural conclusion in the right to kill the Earth. A reflection on the feast seeks to reverse such logics in order to reencounter the right to life on Earth. It is here that the question of the historical character of the Feast find its ultimate sense. The feast place us on the tracks of the origins, subsistence and purpose of life onEarth. This must be seen from the angle of the recovery of the image of Dionysos, conceived as the archetype of indestructible life

In the immediate aftermath of the indigenous uprising of 1598 in southern Chile, which coincided with the demographic crisis of the central and northern regions and its consequent labor depletion, the colonists sought the enslavement of the rebels. This system, which had some 16thcenturyprecedents, was legally established in 1608. Based upon a regional sample and with an emphasis on social and economic factors, this article explores some traits of the enslaved Indians and their geographic destinations after their legal manumission in 1683