Siga este enlace para ver otros tipos de publicaciones sobre el tema: History of literary ideas in Hispanic America.
Artículos de revistas sobre el tema "History of literary ideas in Hispanic America"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte los 50 mejores artículos de revistas para su investigación sobre el tema "History of literary ideas in Hispanic America".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Explore artículos de revistas sobre una amplia variedad de disciplinas y organice su bibliografía correctamente.
1
Ette, Ottmar. "Literature as Knowledge for Living, Literary Studies as Science for Living". PMLA/Publications of the Modern Language Association of America 125, n.º 4 (octubre de 2010): 977–93. http://dx.doi.org/10.1632/pmla.2010.125.4.977.
Texto completoResumen
In 2001, the official year of the “life sciences” in germany, ottmar ette began pulling together ideas for what was to become the programmatic essay excerpted and translated here. Ette is known for different things in different places: in Spain and Hispanic America, he is renowned for his work on José Martí, Jorge Semprún, Mario Vargas Llosa, Gabriel García Márquez, and a host of other authors. In the francophone world, he is best known for his writings on Roland Barthes and, more recently, on Amin Maalouf, while his reputation in his native Germany rests on his voluminous work on Alexander von Humboldt and on the new literatures in German. That this polyglot professor of Romance literatures is, at heart and in practice, a comparatist goes almost without saying. He is also, perhaps as inevitably, a literary theorist and a cultural critic, whose work has attracted attention throughout Europe. In his 2004 book ÜberLebenswissen—a title that might be rendered in English both as “Knowledge for Survival” and as “About Life Knowledge”—Ette first began to reclaim for literary studies the dual concepts of Lebenswissen and Lebenswissenschaft, which I have translated provisionally as “knowledge for living” and “science for living” to set them off from the biotechnological discourses of the life sciences. While ÜberLebenswissen focuses on the disciplinary history and practices of the field of Romance literatures, its companion volume from 2005, ZwischenWeltenSchreiben: Literaturen ohne festen Wohnsitz (“Writing between Worlds: Literatures without a Fixed Abode”), extends Ette's inquiry to the global contexts of Shoah, Cuban, and Arab American literatures. Both volumes urge that literary studies “be opened up, made accessible and relevant, to the larger society. Doing so is, simply and plainly, a matter of survival” (ZwischenWeltenSchreiben 270).
2
Gustafson, Sandra M. "Reimagining the Literature of the Modern Republic". PMLA/Publications of the Modern Language Association of America 131, n.º 3 (mayo de 2016): 752–58. http://dx.doi.org/10.1632/pmla.2016.131.3.752.
Texto completoResumen
Raúl Coronado'S Ambitious and Beautifully Realized Book About The Literature Of Failed Republican Revolution in Late-eighteenth- and early-nineteenth-century Texas is a major contribution to the expanding field of scholarship that recovers, contextualizes, and interprets Tatino/a writing. This wide-ranging study traces the influence of scholastic thought in Spain and Spanish America, culminating in a discussion of the resonances of that intellectual tradition after 1848, as newly conquered Tejanos faced expropriation and violence by United States Americans. Coronado shows how the ideas of Thomas Aquinas and his Spanish interpreters—notably Francisco Suárez (1548-1617), a Jesuit and the leading member of the Thomist School of Salamanca, whose ideas were broadly influential in the Hispanic world—presented a durable alternative to the liberal philosophy of John Tocke and Adam Smith. In part through Suárez's influence, the Roman Catholic concept of the corpus mysticum fed into a distinctive vision of the modern republic that elevated the pueblo over the individual. That this alternative tradition failed initially to gain political and cultural ground explains the melancholy title of Coronado's study, while the possibility of recuperating this history as a usable past animates the project as a whole.
3
Preuss, Ori. "Discovering "os ianques do sul": towards an entangled Luso-Hispanic history of Latin America". Revista Brasileira de Política Internacional 56, n.º 2 (diciembre de 2013): 157–76. http://dx.doi.org/10.1590/s0034-73292013000200009.
Texto completoResumen
The article reconstructs the largely forgotten role of key Brazilian intellectuals in the Latins-versus-Anglo-Saxons debates that developed around 1898, emphasizing the embeddedness of their thinking in the transnational crossings of men and ideas within South America. It thus challenges the common depiction of late-nineteenth-century Latin Americanism as a purely Spanish American phenomenon and of the United States as its major catalyst, allowing a more nuanced understanding of this movement' s nature.
4
Murillo, Edwin. "Existencial Poetics in the 19th Century Latin America". Revista de Filología y Lingüística de la Universidad de Costa Rica 45, n.º 1 (21 de marzo de 2019): 115–32. http://dx.doi.org/10.15517/rfl.v45i1.36674.
Texto completoResumen
Typically, the origin story of Existentialism has depicted Latin America’s contributions as subsequent and tributary to its European counterpart. Nevertheless, a select few critics have approached this history in Hispanic America from a chronologically inclusive perspective, by calling attention to an Existential Poetics in modernismo. This article expands the borders of Existential Poetics to fashion a Latin American literary imaginary. Given the work already done on Rubén Darío and José Martí, both of whom have been studied independently, my analysis will be collective, favoring philopoetic works by Manuel Gutiérrez Nájera, Julián del Casal, José Asunción Silva, and João Cruz e Sousa. The purpose of examining Hispanic-American poets in conjunction with a Brazilian is to accentuate the Pan-American quality of this Existentialism avant la lettre. As I will discuss, all these poems deal with a crisis of irrelevance and overtly question being in the world, classic motifs of Existentialism. Together, these poems allow for the synchronized inclusion of Latin American voices to the universal history of Existentialism, an approached not explicitly carried out by most philosophical and literary historiographers.
5
O'Neill, John. "The Medieval Holdings of the Hispanic Society of America: A Brief History and Update". La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 50, n.º 1-2 (septiembre de 2021): 419–33. http://dx.doi.org/10.1353/cor.2021.a910137.
Texto completoResumen
Abstract: Founded in 1904 by American scholar, philanthropist and collector, Archer M. Huntington, The Hispanic Society of America was established on the premise of a passion and curiosity for Hispanic and Latin American art, cultures and history. The Department of Manuscripts and Rare Books houses approximately 15,000 books printed before 1701 (250 of which are incunables), 16,000 books printed between 1701–1830, and roughly 200,000 manuscripts, letters, and documents. Although the bulk of the collection was formed by Huntington in the early 1900s, the Society has never ceased to expand its collections in all areas. It remains true to its founder's aims, as stated in the founding deed: "a library, museum and educational institution, free entry, open to the public, containing objects of artistic, historical and literary value and interest," whose objective would be "The promotion of the study of the language, literature and history of Spain and Portugal and other countries where Spanish and Portuguese are spoken."
6
Sadaba, Teresa y Mónica Herrero. "Cancel Culture in the Academia: The hispanic perspective". methaodos revista de ciencias sociales 10, n.º 2 (31 de octubre de 2022): 312–21. http://dx.doi.org/10.17502/mrcs.v10i2.594.
Texto completoResumen
Although many cases of the so-called Cancel Culture in the American and British colleges and are taking place nowadays, social science researchers claim for a better understanding of the phenomenon and a clarification of the concept. In this context, cultural perspectives can be an interesting tool to illuminate facts and meanings. This paper tries to contribute to this debate introducing theoretical aspects as well as case studies from the Hispanic context. To achieve this goal, first three different approaches to the Cancel Culture (critical, institutional, and moral) are explained. Then, we examine the role of social media and the new “fear of isolation”, connecting Cancel Culture with the classic theory of the spiral of silence (Noelle-Neumann, 1974). We complement the theoretical discussion with an exploratory work on cases of Cancel Culture in different Hispanic countries. Observing characteristics of those cases we can conclude that they do not follow the traces of the Anglosaxon world, but they share some aspects of the culture of fear in the new digital context. This is the first academic work in this field for the situation in Latin America and Spain.
7
Soriano Robles, Lourdes. "Els viatges dels incunables del Tirant (1490 i 1497) fins a la Hispanic Society of America". Magnificat Cultura i Literatura Medievals 9 (7 de diciembre de 2022): 281. http://dx.doi.org/10.7203/mclm.9.23758.
Texto completo
8
López Bermúdez, Andrés. "Cultura y tradición literaria de España en Jorge Zalamea Borda. Temas, momentos y corrientes en discusión con la tradición crítica hispanoamericana". Estudios de Literatura Colombiana, n.º 24 (11 de agosto de 2011): 81–106. http://dx.doi.org/10.17533/udea.elc.9861.
Texto completoResumen
Resumen: Desde el siglo XIX, la reinterpretación del legado cultural y literario español ha interesado a intelectuales del mundo ibérico e hispanoamericano. A partir del siglo XIX dicho asunto fue de sumo interés para escritores como Rubén Darío, Manuel González Prada, Pedro Henríquez Ureña y Jorge Zalamea Borda. Este artículo analiza las opiniones de Zalamea Borda sobre la cultura y la tradición literaria de España, haciendo énfasis en el Siglo de Oro, la Generación del 98 y la Generación del 27. Descriptores: España; Cultura; Modelos literarios; Tradición; Renacimiento literario; Hispanoamérica. Abstract: The reinterpretation of Spanish cultural and literary legacy has interested intellectuals from Iberian and Hispanic world since the 19th century. During that period, this issue was of the utmost importance for writers such as Rubén Darío, Manuel González Prada, Pedro Henríquez Ureña and Jorge Zalamea Borda. The following article analyzes Zalamea Borda’s opinions concerning Spainsh culture and literary tradition, emphasizing on the Spanish “Siglo de Oro”, the 27’s and 98’s Generations. Key words: Spain; Culture; Literary models; Tradition; Literary renaissance; Hispanic America; Zalamea Borda; Jorge.
9
Will, W. Marvin. "A Nation Divided: The Quest for Caribbean Integration". Latin American Research Review 26, n.º 2 (1991): 3–37. http://dx.doi.org/10.1017/s0023879100023748.
Texto completoResumen
Recognizing that the traditional five-state subregion of Central America departed from European colonialism as a federated entity, Ralph Lee Woodward subtitled his seminal history of Central America 'A Nation Divided.“ In his view, ”the social and economic history of the isthmus suggests that its peoples share considerably in their problems and circumstances, even though their political experience has been diverse. But it is also clear that their social and economic unity has been limited by their political disunity“ (Woodward 1985, vii). Following a period of colonial tutelage equal to that of Hispanic Central America, the Commonwealth Caribbean or English-speaking Caribbean also began to edge away from colonization as a federation of ten nations: Jamaica, Trinidad and Tobago, Barbados, Antigua, Dominica, Grenada, St. Kitts–Nevis–Anguilla, St. Lucia, St. Vincent, and Montserrat. Applying Woodward's criteria, these former British colonies in the West Indies appear to have an even stronger claim than Hispanic Central America to substantial past and future national integration. According to Jamaican-American historian Franklin Knight and theorist Gordon Lewis, this subregion demonstrates more cultural and physical commonalities than differences (Knight 1978, x–xi; G. Lewis 1983). Despite the frictions induced by negotiations for independence, substantial regional integration of the nation-states of the English-speaking Caribbean was achieved during the late 1960s and early 1970s. These efforts atrophied in the years prior to 1987, however, because of internal divisions and external pressures.
10
Fredrick, Sharonah. "Mayan and Andean Medicine and Urban Space in the Spanish Americas". Renaissance and Reformation 44, n.º 2 (5 de octubre de 2021): 147–81. http://dx.doi.org/10.33137/rr.v44i2.37524.
Texto completoResumen
Mayan and Andean medicine included empirical perspectives and botanical cures that were transmitted in the urban spaces of colonial Spanish America, spaces themselves built over former Amerindian cities. Mayan and Andean peoples, whose histories included development of both urban and rural aspects of civilization, brought their medical knowledge to the Hispanic cities of the colonial Americas. In these cities, despite the disapproval and persecution of the Inquisition, Native American medicine gradually became part of the dominant culture. As this article will demonstrate, Mayan and Andean medical knowledge was absorbed by the “new cities” that Imperial Spain constructed in the colonial Americas, church disapproval notwithstanding. Cities and urban space became prime conduits for the circulation and incorporation of Native American medical knowledge among the newer Hispanic and mestizo population in the colonial Americas.
11
Fredrick, Sharonah. "Mayan and Andean Medicine and Urban Space in the Spanish Americas". Renaissance and Reformation 44, n.º 2 (5 de octubre de 2021): 147–81. http://dx.doi.org/10.33137/rr.v44i2.37524.
Texto completoResumen
Mayan and Andean medicine included empirical perspectives and botanical cures that were transmitted in the urban spaces of colonial Spanish America, spaces themselves built over former Amerindian cities. Mayan and Andean peoples, whose histories included development of both urban and rural aspects of civilization, brought their medical knowledge to the Hispanic cities of the colonial Americas. In these cities, despite the disapproval and persecution of the Inquisition, Native American medicine gradually became part of the dominant culture. As this article will demonstrate, Mayan and Andean medical knowledge was absorbed by the “new cities” that Imperial Spain constructed in the colonial Americas, church disapproval notwithstanding. Cities and urban space became prime conduits for the circulation and incorporation of Native American medical knowledge among the newer Hispanic and mestizo population in the colonial Americas.
12
TWOMEY, LESLEY. "INTERPRETING NEW IMMACULIST SYMBOLS THE SEALED AND FLOWING FOUNTAIN: GARDEN IMAGERY IN HISPANIC LITURGIES AND VALENCIAN POETRY". Catalan Review 22, n.º 1 (1 de enero de 2008): 349–58. http://dx.doi.org/10.3828/catr.22.22.
Texto completoResumen
This study traces the flowing and sealed fountain through Hispanic liturgy, demonstrating how it became one of the Conception signifiers between 1440 and 1477. Understanding of fountain design in the period, both in literary representations and in the study of medieval and Islamic gardens, illuminates the way in which poets employed fountain imagery to express ideas about sacrality, and about the Virgin’s Immaculate nature. The fountain is not a decorative feature in Moorish gardens but is key to the irrigation system, which permits all the flowering plants to survive. Poets who employed the fountain image for Mary understood that the whole history of salvation depended on her response. The fountain and its development in the late fifteenth century have resonances which have not before been realized.
13
Lipski, John M. "The Chota Valley: Afro-Hispanic Language in Highland Ecuador". Latin American Research Review 22, n.º 1 (1987): 155–70. http://dx.doi.org/10.1017/s0023879100016460.
Texto completoResumen
The African influence on Latin American Spanish is undisputed, and yet the field of Afro-Hispanic linguistics is hampered by the lack of widespread Hispanic creole dialects, or even areas of widespread Afro-Hispanic language usage. A few tiny dialect pockets continue to exist, however, such as the palenquero dialect of Palenque de San Basilio in northern Colombia, and the special dialect of the negros congos of Panama's Caribbean coast; until the first decades of the twentieth century, a partially creolized Bozal Spanish (spoken by African slaves who had learned Spanish as a second language, and only imperfectly) was still to be found in Cuba as well as vestigially in Puerto Rico and perhaps the Dominican Republic. Given the geographical inaccessibility of many areas of Latin America containing large African populations, it is possible that additional traces of vestigial Afro-Hispanic language may still be found or may have recently disappeared.
14
Whitby, William M. "José M. Regueiro and Arnold G. Reichenberger. Spanish Drama of the Golden Age: A Catalogue of the Manuscript Collection at The Hispanic Society of America. New York: The Hispanic Society of America, 1984. 2 vols.: 67 pls. + xxxvi + 848 pp. $85." Renaissance Quarterly 39, n.º 2 (1986): 322–23. http://dx.doi.org/10.2307/2862137.
Texto completo
15
Geeraert, Dustin. "“In the Shadow of Greater Events in the World:” The Northern Epic in the Wake of World War II". Scandinavian-Canadian Studies 26 (1 de diciembre de 2019): 240–75. http://dx.doi.org/10.29173/scancan170.
Texto completoResumen
ABSTRACT: World War II was marked by widespread use of heroic narratives, national legacies, and grand ideas about destiny or the “arc of history.” These topics have a firm foundation in medieval literature, particularly in northern traditions. While literary medievalism had been in the limelight during the nineteenth century, during the early twentieth century it had been dismissed as a quaint curiosity; suitable for the benighted souls of the reading public, perhaps, but not to be taken seriously by avant-garde intellectuals. In the mid-twentieth century, however, literary medievalism returned with a vengeance. Questioning the critical narrative of twentieth-century literary history, this article examines iconoclastic works by Halldór Laxness (Iceland), T. H. White (England), John Gardner (America), and the Strugatsky brothers (Arkady and Boris, Russia), in order to compare perspectives on medievalism from different countries in the aftermath of the bloodiest conflict of all time.
16
Cáceres-Lorenzo, M. Teresa. "Elementos diferenciales en el español atlántico". Revue Romane / Langue et littérature. International Journal of Romance Languages and Literatures 50, n.º 2 (31 de diciembre de 2015): 279–92. http://dx.doi.org/10.1075/rro.50.2.04cac.
Texto completoResumen
In the Canary Islands, the Spanish Atlantic regional lexicon shows resemblance to the lexicon from Andalusia and west mainland Spain. This shared vocabulary is a result of the common history of these varieties since the sixteenth century. This research aims at finding Spanish Atlantic common vocabulary, a superdialect understood as encompassing the Spanish of Spain and America, from which we have no numerical data. Canarian Spanish shows many common Hispanic voices from all the different areas and becomes a case study. The research is designed with a quantitative methodology applied to a corpus formed by different dialect dictionaries. The results show evidence of a Koine in several stages through the analysis of shared voices and the verification that Andalusian Spanish has not been the only means of dissemination.
17
Elkin, Judith Laikin. "Latin America's Jews: A Review of Sources". Latin American Research Review 20, n.º 2 (1985): 124–41. http://dx.doi.org/10.1017/s002387910003452x.
Texto completoResumen
For the period since independence, Jews do not appear in Latin American history as it is written today. That there are Jews in Latin America we know. But what role have they played in their nations' histories? How have they balanced their inherited tradition with the cultures of the Luso-Hispanic world? What has been the quality of their lives as Jews and as immigrants, nonconformists in societies that exact conformity as the price of acceptance? Most important from the perspective of Latin Americanists, how have Jews been perceived by the majority societies, and what do these perceptions reveal about the nature of these societies?
18
Spitta, Silvia. "Lima the Horrible: The Cultural Politics of Theft". PMLA/Publications of the Modern Language Association of America 122, n.º 1 (enero de 2007): 294–300. http://dx.doi.org/10.1632/pmla.2007.122.1.294.
Texto completoResumen
In Europe, as michel foucault aptly pointed out, western identity was constituted by the privileging of time and history (understood as alive, fluid, and ontological) over space (viewed as inert and dead); Latin America has followed a diametrically opposed process. The urban and the city in particular have dominated Latin American thought since 1492. Shaped by metropolitan centers much more than cultures in early modern Europe, the great pre-Hispanic civilizations forced the conquistadors to understand the process of conquest and evangelization in terms of urbanization. It suffices to see the map of the great city of Tenochtitlán (today's Mexico City) that accompanies Hernán Cortés's second letter to Emperor Charles V, his “Carta de relación,” and to read about the awe that overcame the historian Bernal Díaz del Castillo when he first saw the sheer vastness, beauty, and order of the great Aztec center to understand the important role urban planning would play throughout the colonial period and well beyond.
19
Urraca, Beatriz. "Juana Manuela Gorriti and the Persistence of Memory". Latin American Research Review 34, n.º 1 (1999): 151–73. http://dx.doi.org/10.1017/s002387910002433x.
Texto completoResumen
AbstractThis study analyzes the work of Juana Manuela Gorriti, one of the most prominent women writers in nineteenth-century Argentina. It unravels the notions that structure Gorriti's ideas of literature, history, and nation and illustrates how her work established close links between memory, continuity, and the role of women in the creation of national identities in Latin America. Her short stories and autobiographical pieces are situated within their historical context and literary milieu. The Rosas dictatorship and its aftermath are examined as played out in Gorriti's fiction, in stories where violence against women, the ghostly, and popular culture became central themes through which Gorriti created myths of personal history and national identity. The essay also explores the ways in which her female characters illustrate the strategies of ordinary women for turning their social constraints into public action.
20
Bazaieva, M. "THE INFLUENCE OF ANTIQUITY ON THE VIEWS FORMATION AND ACTIVITY OF THOMAS JEFFERSON". Bulletin of Taras Shevchenko National University of Kyiv. History, n.º 139 (2018): 10–14. http://dx.doi.org/10.17721/1728-2640.2018.139.01.
Texto completoResumen
The article is dedicated to the influence of antiquity on the formation of Thomas Jefferson’s system of philosophical, political, scientific and artistic views. Specificity of philosophical and cultural space of Europe and North America is considered, as well as conditions of education and personal development of Thomas Jefferson. Thomas Jefferson’s works are analyzed, direct citations and references to antique philosophers and writers are noted, likewise political ideas of Thomas Jefferson, that are grounded on antique history. Tendency to identification antique history, philosophy and literature as sample and guidance in publicistic and literary works of Thomas Jefferson is pointed out. In the article are revised influences of antiquity on the following spheres of Thomas Jefferson’s activity: organization of education, law, governance, architecture. In the educational development Thomas Jefferson propagated broad studying of antique history and classical languages that might be the basis for education and personality development. Antique examples were the foundation of Thomas Jefferson’s ideas about citizenship, nation and slavery, principles of the classical republicanism and organization of public administration are grounded on the same samples. Thomas Jefferson’s personal ambivalence in the questions of patriotism as dualism in relations “citizen of the state – citizen of the USA” is noted. Some attention is paid to the architectural works of Thomas Jefferson. He followed the best antique masterpieces in his own architectural projects and laid the foundation of American classicism in the architecture of 19th century.
21
Nikoleishvili, Avtandil. "kartuli mc’erlobis sakitxebi aleksandre manvelishvilis naazrevshi /ქართული მწერლობის საკითხები ალექსანდრე მანველიშვილის ნააზრევში [Issues of Georgian Literature according to the Worldview of Alexander Manvelishvili]". Kartveluri Memk'vidreoba [Kartvelian Heritage] 25, n.º 25-1 (1 de diciembre de 2021): 202–12. http://dx.doi.org/10.54635/tpks.2022.03putk.
Texto completoResumen
Despite the fact that the history of Georgia was the main research interest of Alexander Manvelishvili (1904-1997), the Georgian emigrant scholar, who lived in Europe and America for a long period of time, the history of Georgian literature was another area of study among his scholarly interests. His publications related to Georgian literature could be divided into four major parts: First- the essays which reveal the main tendencies of the development of the ancient Georgian literature, and second-Rustvelological works. Apart from publishing numerous articles related to this field in the Georgian emigrant press, he also dedicated a monograph to the study of the issues pertaining to Rustaveli’s poem. The monograph was entitled “The Knight in the Panther’s Skin and Moral Ideology of Rustaveli”. The third part of his works offers the analysis of writings by the 19th-century Georgian authors. Lastly, his articles should be identified as the fourth part of his works that manifest Alexander Manvelishvili’s literary perspective, which discusses certain examples of the works of several Georgian writers in the past century. Those studies that provide the assessment of literary ideas of Georgian emigrant authors acquire particular importance. Unfortunately, Alexander Manvelishvili’s versatile career and his scientific-literary heritage have not been the focus of an in-depth study which should certainly be considered as a serious pitfall of Kartvelology. საკვანძო სიტყვები: ქართული მწერლობის ისტორია, ქართველი ემიგრანტი მეცნიერები, ალექსანდრე მანველიშვილი. Keywords: History of Georgian Literature, Georgian emigrant Scholars, Alexander Manvelishvili.
22
Van Wyk, Steward. "Die intellektuele geskiedenis van bruin intelligentsia: ’n herbesoek aan P. J. Philander (1921–2006)". Tydskrif vir Letterkunde 59, n.º 3 (18 de septiembre de 2022): 57–72. http://dx.doi.org/10.17159/tl.v59i3.12510.
Texto completoResumen
The intellectual history of Coloured intelligentsia in the middle of the previous century is often characterised by a sharp division between moderates and radicals. The historiography of Coloured people is relatively limited but a few scholars have studied their intellectual formation against the background of historical circumstances, their specific biography and institutional operations. In this article I give a broad overview of the intellectual history and historiography of Coloured intelligentsia. I focus in more detail on the poet and educationist P. J. Philander. He is associated with the moderate grouping and characterised as a political gradualist who favoured steady and incremental changes in the political towards democracy. I argue for further engagement with the ideas and actions of the poet and propose that liberal sentiments in his life and work provide further and important perspectives. This would also explain his disenchantment with the apartheid regime and his consequent decision to emigrate to the United States of America where he pursued a long and illustrious career as an educator at a Quaker School in New York. I analyse two texts with an autobiographical purview to indicate these strands of liberal influence and thought.
23
Alcalá, Luisa Elena. "[SPA] “…FATIGA, Y CUIDADOS, Y GASTOS, Y REGALOS…”: ASPECTOS DE LA CIRCULACIÓN DE LA ESCULTURA NAPOLITANA A AMBOS LADOS DEL ATLÁNTICO // “…FATIGUE, AND CARE, AND EXPENSES, AND PRESENTS…”: ASPECTS REGARDING THE CIRCULATION OF NEAPOLITAN SCULPTURE ON BOTH SIDES OF THE ATLANTIC". Librosdelacorte.es, n.º 5 (29 de mayo de 2017): 163–84. http://dx.doi.org/10.15366/ldc2017.9.m5.009.
Texto completoResumen
El aumento en el número de estudios sobre la exportación de esculturapolicromada napolitana a España en los últimos años, junto con las noticias que setienen de esta exportación a Hispanoamérica, invitan a considerar este tema bajo laóptica de la historia de la circulación en el marco de la Monarquía Hispánica. Estetrabajo pretende reflexionar sobre lo que nos ofrece una visión conjunta del fenómenoy analiza diversos aspectos, incluyendo: si existió un gusto hispánico por estosobjetos artístico-devocionales; el papel de los eclesiásticos como mediadores en estacirculación; la mecánica de la circulación; y la recepción de las obras importadas ensus contextos locales.PALABRAS CLAVE: escultura policromada napolitana, circulación, procuradoresjesuitas ** Studies on the export of polychromed wood Neapolitan sculpture to Spain haveincreased considerably in the last years. Taken in consideration along with what isknown about Neapolitan sculpture in the Spanish viceroyalties in Latin America, it ispossible to begin to analyze this phenomenon through the lens of circulation in theSpanish monarchy. This article analyzes various aspects that emerge from thiscombined perspective (or connected histories), including: whether such a thing as a“Hispanic” taste for these objects existed; the role of religious figures as mediators inthis circulation; the mechanics of the circulation; and the reception of the importedworks in their local contexts.KEYWORDS: polychromed wood Neapolitan sculpture, circulation, Jesuit procurators
24
Engle, John. "Mademoiselle from Malibu: Eighteenth-Century Pastoral Romance, H-Bombs, and the Collaborative, Intertextual Gidget". Twentieth-Century Literature 66, n.º 2 (1 de junio de 2020): 233–64. http://dx.doi.org/10.1215/0041462x-8536176.
Texto completoResumen
Mostly dismissed as a trivial entertainment, Frederick Kohner’s Gidget: The Little Girl with Big Ideas (1957) is in fact a telling aesthetic and cultural document. University of Vienna PhD, Jewish exile from Nazi Germany, and successful Hollywood screenwriter Kohner empathetically fictionalized his teenage daughter’s adventures with the original Malibu surf crew and in the process vividly signaled the emergence of a rebellious postwar youth culture. Just as interesting is the way Kohner’s entertaining comic drama of feminist awakening plays out through an intriguingly complex narrative voice, one blurring distinctions between its California teen daughter-protagonist-narrator and the father-author, both learned European exile and savvy Tinseltown operator. In subtly decisive ways, Kohner intervenes allusively and intertextually in the central narrative to anchor buoyant personal history in larger philosophical and political questions, in a cosmopolitan resistance to American puritanical norms, and in knowing reflection on contemporary discussions of representation and image. Gidget is a surprisingly postmodern textual space of disruption and juxtaposition that compellingly addresses its stealth core subject, a postwar America with its Western philosophical baggage and political and historical burden fumbling awkwardly forward toward new social and gender models.
25
Chazan, Robert. "The Historiographical Legacy of Salo Wittmayer Baron: The Medieval Period". AJS Review 18, n.º 1 (abril de 1993): 29–37. http://dx.doi.org/10.1017/s0364009400004372.
Texto completoResumen
The impact of Salo Wittmayer Baron on the study of the history of the Jews during the Middle Ages has been enormous. This impact has, in part, been generated by Baron's voluminous writings, in particular his threevolume The Jewish Community and–even more so–his eighteen-volume Social and Religious History of the Jews. Equally decisive has been Baron's influence through his students and his students' students. Almost all researchers here in North America currently engaged in studying aspects of medieval Jewish history can surely trace their intellectual roots back to Salo Wittmayer Baron. In a real sense, many of Baron's views have become widey assumed starting points for the field, ideas which need not be proven or irgued but are simply accepted as givens. Over the next decade or decades, hese views will be carefully identified and reevaluated. At some point, a major study of Baron's legacy, including his influence on the study of medieval Jewish history, will of necessity eventuate. Such a study will have, on the one hand, its inherent intellectual fascination; at the same time, it will constitute an essential element in the next stages of the growth of the field, as it inevitably begins to make its way beyond Baron and his twentieth-century ambience.
26
Tabarev, A. V. y E. E. Slavinskaya. "Night Guest Tintin: The Origins of a Demonic Character in the Folklore and Archaeological Materials of Ecuador". Vestnik NSU. Series: History and Philology 22, n.º 5 (8 de mayo de 2023): 157–68. http://dx.doi.org/10.25205/1818-7919-2023-22-5-157-168.
Texto completoResumen
Purpose of this research is the analysis of archaeological, ethnographical data devoted, first of all, to the demonic personage Tintin, typical for manteña-huancavilca beliefs in the coastal zone, and to the image of bat, and bat-like creatures in modern provincial folklore of Ecuadorian Indians.Results. A review was conducted of a wide range of archaeological materials (sculptures, images on pottery, seals, ceramic masks and whistles) known from the pre-Hispanic cultures that existed on the territories of modern Ecuador, Colombia, Peru and Mesoamerica. The article clearly demonstrates that Tintin is the reflection of the long-term mythological tradition which connects bats with the Underworld, shaman’s practices, rituals and fertility.Conclusion. Tintin is one of the multiple anthropo-zoomorphic characters connected with the Pre-Columbian mythological systems of ancient cultures in South America. The peculiarities of bats biological behavior (nocturnal activity, living in caves and specific sound production) are the reason why they are associated with the dark side of the Universe. from the other hand, help to keep the demonic image of Tintin in colonial period and today.
27
Meza Márquez, Consuelo. "Mujeres ensayistas del Caribe Hispánico: Cuba, Puerto Rico y República Dominicana. Un estado de la cuestión". ÍSTMICA. Revista de la Facultad de Filosofía y Letras 1, n.º 27 (5 de enero de 2021): 57–81. http://dx.doi.org/10.15359/istmica.27.5.
Texto completoResumen
In the intellectual history of Latin America there is a gap regarding the production of women in the essay genre. It is the essays of identity, of male workmanship, that build the canon regarding the themes and the ways of being approached. The gender essays that the women writers have done arearticulated in response to this dominant vision of the social, political and cultural processes of Latin American countries. They reveal a strong discontent with the construction of female identity, a concern for the construction of full citizenship and represent a response to the political and cultural social demands of women and other marginal groups. The intellectuals debated, discussed and argued with the proposals that the dominant speeches carried in this regard and the gender essay becomes the “weapon of combat.” What is presented here is aimed at recovering this body of knowledge in the literary history of Cuba, Puerto Rico and the Dominican Republic. A work of literary archeology of themes, works and authors from the twentieth century. The book Women Essayists of the Hispanic Caribbean: Hilvanando el silencio (2007) by Anna Freire Ashbaugh, Lourdes Rojas and Raquel Romeu, provides a panoramic view of the group of essayists from each country. Other researchers such as Catharina Vallejo, Ivette Sóñora, Carmen Dolores Hernández and Consuelo Meza Márquezwill expand that corpus and point out some thematic features of the essayist work of authors such as Luisa Campuzano, Mirta Yáñez, Nara Araujo, Marta Núñez Sarmiento and Zaida Capote Cruz de Cuba; Concha Meléndez, Rosario Ferré, Norma Valle Ferrer, Nara Negrón Marreño and Silvia Álvarez Curbelo of Puerto Rico; and, from the Dominican Republic, Camila Henríquez Ureña, Carmita Landestoy, Carmen Durán and Rosa Inés Curiel Pichardo.
28
Clark, Mary A. "Transnational Alliances and Development Policy in Latin America: Nontraditional Export Promotion in Costa Rica". Latin American Research Review 32, n.º 2 (1997): 71–98. http://dx.doi.org/10.1017/s0023879100037857.
Texto completoResumen
In the 1980s, students and practitioners of the political economy of development in Latin America became enthralled with East Asia's spectacular economic performance. Researchers wrote cross-regional comparisons trying to discover where Latin America had gone wrong and how it could catch up to the “four dragons,” meaning South Korea, Taiwan, Singapore, and Hong Kong (see Deyo 1987; Gereffi and Wyman 1990; Haggard 1990). This quest to determine the key ingredients of East Asia's growth held particular policy relevance as many Latin American countries sought to escape from the “lost decade.” The best-known attempts to describe the political basis for East Asia's successful turn toward policies stressing export-led growth have emphasized two factors: initiative of state leadership and highly capable technocracies insulated from societal interference (Haggard 1990; Wade 1990). Among Latin America countries, Chile, the region's premier exporter, seemed to confirm these ideas.
29
Salaita, Steven. "The Arab Americans". American Journal of Islam and Society 24, n.º 2 (1 de abril de 2007): 107–9. http://dx.doi.org/10.35632/ajis.v24i2.1548.
Texto completoResumen
Since 9/11, Arab Americans have been the subject of much discussion inboth popular and scholarly forums. Books on the suddenly visible Arab-American community have been published recently or are forthcoming, andcourses dealing with Arab Americans are gradually entering university curricula.This interest is cross-disciplinary, having become evident in numeroushumanities and social science fields.Yet this interest is bound largely to the political marketplace of ideas, foran emergent Arab-American studies existed well before 9/11 and had been onthe brink of increased visibility on the eve of 9/11. It took 9/11, however, forthis body of scholarship to generate broad attention. In addition, 9/11 alteredthe trajectories that had already been established, though not as dramaticallyas an unaffiliated observer might believe. Gregory Orfalea was among thegroup of scholars and artists who were assessing Arab America before 9/11through his work as a writer and editor. Orfalea continues his contribution tothat project with his latest book, The Arab Americans: A History, a voluminoustext that mixes exposition, commentary, and analysis.The author’s cross-disciplinary book will be of interest to students andscholars in the humanities and the social sciences, for it contains elements ofhistoriography, sociology, literary criticism, memoir, and anthropology. Theintroduction and first chapter recount a trip he took as a young man in 1972with his jaddu (grandfather) to Arbeen, Syria, his grandfather’s hometown.Subsequent chapters explore a number of sociocultural and political issuesof interest to the Arab-American community, including the politics of theArab world, activism (historical and contemporary) in Arab America, therelationship between Arab Americans and the American government at boththe local and federal levels, religious traditions in Arab America, and theinstability and diversity of Arab-American identity ...
30
Agnew, Éadaoin. "“Physically this universe is one”: Universal Unity in Swami Vivekananda’s Raja Yoga". Victorian Popular Fictions Journal 5, n.º 2 (20 de diciembre de 2023): 41–57. http://dx.doi.org/10.46911/atyv2287.
Texto completoResumen
Swami Vivekananda’s Raja Yoga (1896), the focus of this article, is usually credited with starting the yoga renaissance in the late nineteenth century. The text marks a watershed moment in yoga history when Vivekananda translated and popularised the ancient Indian Yoga Sutras by the sage Patanjali as part of anti-colonial intercultural exchanges between east and west in the fin de siècle. The book’s transnational discourse drew from contemporary new physics and neo-Vedantic philosophy as well as Indian nationalism, pre-Freudian psychology, Western occultism, and modern ideas about physical health, and it issued a radical alternative to the binary oppositions on which imperialist and materialist ideologies rely. Vivekananda elucidates Patanjali’s yogic philosophy but, significantly, he also outlines a practical methodology for achieving Raja yoga’s goal of universal unity. He sets out a praxis that gradually breaks down the boundaries between mind and body, matter and energy, subject and object, and thereby transforms the individual in powerful and positive ways. It was an idealistic goal that appealed to various groups of unconventional heterodox thinkers at the fin de siècle, and it arguably contributed to the spiritual and political revolution that spread in subcultural forms, across Europe and America from the second half of the nineteenth century onward (Gandhi 2006: 121).
31
Hampe-Martínez, Teodoro. "Recent Works on the Inquisition and Peruvian Colonial Society, 1570–1820". Latin American Research Review 31, n.º 2 (1996): 43–65. http://dx.doi.org/10.1017/s0023879100017945.
Texto completoResumen
This essay seeks to categorize and assess works published since the 1950s on the activities of the tribunal of the Santo Oficio de la Inquisición of Lima and their repercussions on the social history of the viceroyalty of Peru. The studies made of the Inquisition in recent decades, in going beyond a merely descriptive focus or one biased by the old prejudices of the “Black Legend,” have highlighted the exceptional value of the records of the Lima Inquisition for acquainting researchers with interesting dimensions on the level of mentalities, ideas, attitudes, and behaviors—that is to say, in the expressions of the deepest impulses of the human soul. This trend has allowed historians to modify their image of the Inquisition in the Spanish metropolis and in its former colonies in America.
32
Sikkink, Kathryn. "The Influence of Raul Prebisch on Economic Policy-Making in Argentina, 1950–1962". Latin American Research Review 23, n.º 2 (1988): 91–114. http://dx.doi.org/10.1017/s0023879100022226.
Texto completoResumen
Se me elogió y se me criticó duramente por haber preconizado la industrialización para América Latina, menos en mi país. El país vivía en las nubes. En estos años no se había estudiado las ideas de CEPAL en Argentina. [¿Por qué?] Yo no estuve aquí en el país, así no sé, pero tal vez por oposición a mí. Tal vez.Raúl PrebischInterview, 23 October 1985In much of Latin America during the 1950s, Raúl Prebisch, then Executive Secretary of the Comisión Económica para América Latina (CEPAL, known in English as the Economic Commission for Latin America, or ECLA), was recognized as a progressive and innovative development theorist and policy activist. In certain government circles in the United States, meanwhile, he was viewed with suspicion as a leftist critic of standard economic wisdom. Yet in his home country of Argentina during the same period, Prebisch was commonly identified with both conservative groups and liberal economic thought.
33
Gudkov, Maxim M. "Red Rust vs Yellow Rust: Metamorphoses of the Soviet Play on Broadway". Literature of the Americas, n.º 14 (2023): 141–88. http://dx.doi.org/10.22455/2541-7894-2023-14-141-188.
Texto completoResumen
The study focuses on the adaptation of a politically engaged dramaturgical work from Bolshevik Russia — Vladimir Kirshon’s and Andrey Uspensky’s play Konstantin Terekhin (Rust) — to the specific requirements of Broadway, the commercial theater of the USA, and the textual changes of the Soviet original associated with it. The basic principles of the Broadway theater creative and organizational model, drastically different from the repertory theater of post-revolutionary Russia, are defined — the primacy of commerce over artistry, the absence of state support and censorship, a respectable audience that does not accept radical political ideas. On the American stage the Soviet play was produced in 1929, with the changed title (Red Rust), and the text subjected to changes and distortions. The paper considers these changes in the context of American socio–economic life of the Red Thirties. The discrepancy between the original dramaturgical material and the specific requirements of the American commercial theater is analyzed. The free handling of the text from Bolshevik Russia in the US theater is due to the absence of copyright regulations between the two countries. The process of exporting the play to the United States — via Paris and London — is being reconstructed. Three sources that have carried out the textual transformation of the Soviet original are characterized: the authors of the French-language adaptation from Russian (Fernand Nozière and Vladimir Bienstock), British translators from French into English (Virginia and Frank Vernon) and Broadway stage director who previously visited Moscow and sought to introduce into the text what, in his opinion, Soviet censorship would not allow (Herbert Biberman). The study is based on the materials from the Beinecke Library of Rare Books and Manuscripts collections (Yale University), as well as documents from the Houghton Library (Harvard University), the New York Public Library for Performing Arts, the Russian State Archive of Literature and Art (Moscow), and the museum of the Mossovet State Academic Theater (Moscow). The study is aimed at expanding the understanding of the stage history of the Russian drama in America.
34
Senulienė, Jurgita. "Historical Narrative of American Lithuanian Identity". Tautosakos darbai 61 (1 de junio de 2021): 195–212. http://dx.doi.org/10.51554/td.21.61.09.
Texto completoResumen
The article looks into the unexplored problem of the expression of American Lithuanian identity through food. The author tries to reveal the main eating habits of Lithuanian emigrants by using comparative historical research of the narrative. Based on a theoretical approach of “change” perceived as a changing identity, food is seen as a distinctive part of culture that changes in the migration process. In her esearch, the author is going deep into the 20th century cookbooks published in America at different times and by different migration waves of Lithuanian migrants. These cookbooks reveal how the new culinary environment is accepted or rejected through food similarities or differences. The article deals with the problem of (non-)formation of American ethnic cuisine; analyzes how the food of Lithuanian diaspora changed during migration, how its choices were influenced by the multicultural American environment; what is the connection between American Lithuanian food and language; and whether Lithuanian food influenced the construction of national identity in the diaspora.The analysis of the narrative of the cookbooks reveals that the multicultural American environment and the prevailing ideas of the “Melting Pot” and “Salad Bowl” theories conditioned the “change” in the emigrant kitchen. The ideas of the “Melting Pot” theory determined not only the addition of “American” and other nations’ dishes to Lithuanian cuisine, but also a certain “melting” process, during which dishes were flavored or their ingredients were replaced with non-Lithuanian cuisine. In the second half of the 20th century, when another “Salad Bowl” theory describing multicultural communities prevailed, Lithuanian emigrants turned to their cooking traditions inherited from their parents. This suggests that food and the traditions associated with its preparation, even when socio-cultural circumstances have changed, remain unchanged or little changed in people’s memory.The analysis of the connection between language and food reveals that in America, when Lithuanians gradually take over the dominant English language, the gap between the knowledge of the mother tongue and the practice of Lithuanian food becomes more relevant. By no longer knowing or having poor Lithuanian language skills, the younger generation of emigrants does not lose the desire to prepare dishes prepared by parents and grandparents. This raises the need to memorize recipes for such dishes in English. This fact allows us to state that while living in the diaspora, Lithuanian food exists as an important expression of ethnic identity, regardless of the level of language proficiency, and the culinary heritage is more enduring than the atrophy of the Lithuanian language.Finally, it becomes clear that in certain strata of the Lithuanian community there is an understanding that food and nutrition are important not only as meeting physical needs for the maintenance of vital functions. Nevertheless, it is also very important for the nation’s survival by deliberate food choice. Encouraging the production of Lithuanian dishes can become an opportunity to express a sense of ethnic self-awareness and strengthen the Lithuanian communities in the diaspora.
35
Jones, Sarah L. "‘As though Miles of Ocean did not Separate us’: Print and the Construction of a Transatlantic Free Love Community at the Fin de Siècle". Journal of Victorian Culture 25, n.º 1 (29 de noviembre de 2019): 95–109. http://dx.doi.org/10.1093/jvcult/vcz054.
Texto completoResumen
Abstract This article argues that British and American free lovers – radical sexual reformers committed to the cause of ‘sexual freedom’ – came together through print to build a transatlantic community at the fin de siècle. Challenging existing narratives that characterize free love as isolated or incoherent, it argues that through print free lovers from Britain and America were able to forge links with each other, and to construct an important, coherent collective identity that transcended national boundaries. In doing so it makes two major interventions. First, it provides unique new insights into the history of free love in both the British and American contexts, placing a new focus on often overlooked transnational connections and exchanges that helped to shape late nineteenth-century free love campaigns. Second, it encourages historians to rethink the ways we look for and make sense of cohesive international reform communities more broadly in this period. By exploring how a small, radical group like the free lovers were able to cohere through processes of contestation and negotiation played out entirely in print, this article will show that, where necessary, print was enough for transatlantic reformers to construct common identities and negotiate coherent reform ideas. As such, it argues that historians of fin-de-siècle social reform should look again at the print culture of other contemporary reformers otherwise labelled divided, isolated, or marginalized to look for threads of cohesion, cooperation, and compromise.
36
Егоров, П. Е. "SLAVERY AND THE RELIGIOUS QUESTION IN PUBLICISM AND FICTION IN THE USA IN 20-50 YEARS XIX CENTURY". Вестник Тверского государственного университета. Серия: История, n.º 2(66) (28 de agosto de 2023): 105–12. http://dx.doi.org/10.26456/vthistory/2023.2.105-112.
Texto completoResumen
Статья посвящена анализу религиозного аспекта дискуссий о рабстве в США 20–50x гг. XIX в. На основе анализа самоидентификации противни-ков и сторонников рабства выявлены ключевые вопросы, вокруг которых проходили общественно-политические дебаты. Автор раскрывает своеобразие нравственной культуры рабовладельцев и аболиционистов, убеждённых в своей особой «цивилизаторской» миссии. Центральное место в статье отводится их представлениям об общественном устройстве, истории, морали, христианстве, правах женщин и чернокожих. Выделены характерные черты американского провиденциализма Второго «Великого Пробуждения», а также публицистические и художественные произведения, которые пользовались популярностью в начале XIX в. В заключении сделан вывод о том, что литературная борьба за понимание рабства обществом оказала прямое влияние на расовые противоречия современной Америки. The article devoted to the analysis of the religious aspect of discussions about slavery in the USA in the 20–50s. XIX century. Based on the analysis of the self-identification of opponents and supporters of slavery, the key issues around which the socio-political debate took place were identified. The author reveals the originality of the moral culture of slave owners and abolitionists, convinced of their special "civilizing" mission. The central place in the article is given to their ideas about the social structure, history, morality, Christianity, the rights of women and blacks. The characteristic features of the American providentialism of the Second «Great Awakening», as well as journalistic and artistic works that were popular at the beginning of the 19th century, are highlighted. In conclusion, it is concluded that the literary struggle for the understanding of slavery by society had a direct impact on the racial contradictions of modern America.
37
Ferreira Prado, María Cecilia. "La casa y su dimensión fantástica en “El cuarto de vidrio”, de Norah Lange = The house and its fantastic dimension in “El cuarto de vidrio” by Norah Lange". Lectura y Signo, n.º 13 (21 de diciembre de 2018): 101. http://dx.doi.org/10.18002/lys.v0i13.5670.
Texto completoResumen
<p class="Pa15"><em>El cuarto de vidrio </em>(póstuma-2006) es la última novela de la escritora argentina Norah Lange. En ella se privilegia el espacio de la casa, la cual aparece aquí profundamente personificada, lo que tiñe el total del relato del sello fantástico que caracteriza a los escritores del <em>boom</em>. Lange reanuda, en esta novela, la estética de lo increíble que se había iniciado en <em>Antes que mueran </em>(1944)<em>, </em>había conocido el éxito y el reconocimiento con <em>Personas en la sala </em>(1950)<em>, </em>y había llegado a <em>Los dos retratos </em>(1956)<em>, </em>sin que la crítica literaria se hubiera percatado de que estábamos ante una literatura plenamente fantástica o, dicho de otro modo, que sin descifrar ese elemento fantástico no se podía interpretar el sentido último de la narrativa de Lange; una estética que se inserta en la línea de la literatura fantástica promocionada por su primo político Jorge Luis Borges y que tuvo amplia repercusión en Hispanoamérica, especialmente en el Río de la Plata.</p><p><em>El cuarto de vidrio </em>(posthumous work-2006) is the last novel of the Argentine writer Norah Lange. In it is privileged the space of the house, which appears here deeply personified, which dyes the history of the fantastic seal that characterizes the writers of the Boom. In this novel, Lange reiterates the aesthetics of the incredible stories, that had begun in <em>Antes que mueran </em>(1944), had known success and recognition with <em>Personas en la sala </em>(1950), and had come to <em>Los dos retratos </em>(1956), without the literary criticism having realized that we were in front of a totally fantastic literature or, in other words, that without deciphering that fantastic element could not be interpreted the ultimate meaning of Lange’s narrative an aesthetic that is inserted in the line of fantastic literature promoted by his cousin in-law, Jorge Luis Borges, and that had wide repercussion in Hispanic America, mainly in the Río de la Plata.</p>
38
Zorikhin, A. G. "The Evolution of Views of the Japanese Leadership on the Military Threat from Russia in 1895–1916". Vestnik NSU. Series: History and Philology 22, n.º 10 (23 de diciembre de 2023): 89–100. http://dx.doi.org/10.25205/1818-7919-2023-22-10-89-100.
Texto completoResumen
The article examines the views of the top leadership of Japan on the degree of military threat to Russia in 1895-1916. The author concludes about the decisive influence of the fears of the Japanese Empire government about a military clash with Russia on the process of developing and implementing the foreign policy of this island state in this period. The main reasons for this were the presence of mutual territorial claims to neighbouring Manchuria and Korea in 1895–1903, the growth of the grouping of troops of the Tsarist army beyond Lake Baikal in response to the aggravation of relations with Japan from 1896 which lasted until 1914, the influence of Russian–British and Japanese- American contradictions. Therefore, since 1902, the Japanese government has been laying the basis for the defense strategy and foreign policy of the assumption of an inevitable military conflict with Russia, where Tokyo was either a victim of aggression or forced to deliver a preemptive strike on the side. In accordance with their ideas about the aggressive nature of Russian foreign policy, in 1895–1903 and in 1907–1914, the military and political leadership of the empire adopted and implemented programs for the development of the Armed Forces aimed at achieving military parity with Russia in the Far East. Nevertheless, after the Russian-Japanese war, the Imperial Navy began to increasingly declare the need to consider not only Russia, but also America as the main enemy. The final settlement of all disputed issues between St. Petersburg and Tokyo occurred only after the signing of secret agreements on the division of spheres of influence on the continent in 1907–1912, and the transfer of Tsarist troops from the Far East to the West in 1914–1915 and Russia's support of Japanese claims to German colonies in China at the beginning of the First World War led to the formation of the Russian-Japanese military bloc in 1916.
39
Shostak, Oksana G. "THE SEARCH OF OWN IDENTITY AS A POSTMODERN GAME IN THE TEXTS BY SHERMAN ALEXIE". Alfred Nobel University Journal of Philology 2, n.º 24 (20 de diciembre de 2022): 121–30. http://dx.doi.org/10.32342/2523-4463-2022-2-24-10.
Texto completoResumen
The article is devoted to the analysis of the texts by Sherman Alexie, a writer of indigenous origin, who is known as an author who seeks to rewrite the history of the American continent with the help of irony. The purpose of the article is to determine the peculiarities of the interpretation of Native American humour since this phenomenon has played an important role in the survival of the Indigenous nations of North America. The task of the research is to find out the basis of ironic humour in the collections “The Toughest Indian in the World”, “The Lone Ranger”, and “Tonto Fistfighting in Heaven.” The research was conducted using historical-cultural, receptive-interpretive and structural methodological approaches. Humour and irony are presented even in the most tragic stories of Sherman Alexie. Thus he was destroying the stereotype of a red-skinned person with an impenetrable face. The writer repeatedly ridiculed various features of white culture. He seeks to seduce the reader with a historical game to get him/her confused in the labyrinth of historical events. Explaining the time chosen to describe the events, Sherman Alexie resorts to playing with many significant events of the 20th century. Although, they are only an allusion to the events of the Indigenous history of the creation of Indian reservation times. The dilemma faced by Alexie’s reader is an attempt to understand what exactly the author is trying to convey to him. Alexie is prone to self-reflection, so he is well aware of the reader’s problems in distinguishing between facts and fiction in his works. The writer densely decorates the texts with various allusions, which are difficult to recognize at first times. The most shocking is his attempt to argue his ideas, which are provocative and frank. He frequently uses semantic speculations around the idea of “Indianness” in the modern world. With his works, the writer challenges the restrictions imposed by the Western paradigm on representatives of indigenous peoples through specific methodologies inherent in the Western European worldview, which is actively imposed by the value system of mainstream society. Conclusion. The system of imposed rules in Alexie’s texts creates a specific game space, and models reality, supplementing it with tense emotional components. In the process of the postmodern game, a “different view” emerges, which deprives the aura of sacredness in the customary ideology for the mainstream consciousness, paradoxically reproducing cultural stereotypes with their “game” reinterpretation. His play is a sphere of emotional communication between the writer and readers. Thanks to emotional symbols that refer to the historical realities of the past and partly to the presence of Native Americans the author conveys the feeling of humiliation and restlessness. Thereby striving to free the consciousness of the average American from the stereotypes of oppression in understanding Indigenous history and culture. Alexie’s pastiche is devoid of positive content and aims to re-read the history of the United States as an unpredictable narrative, which explains the writer’s desire to reinterpret the events of the 20th century as an image of late capitalism. The postcolonial discourse of Sherman Alexie’s works stimulates a wave of resistance among indigenous readers not so much because of a new attempt to create a literary image of a culture that was once part of their colonial periphery. The writer’s protests attempt to introduce the idea that colonialism is over.
40
Vaitkevičienė, Daiva. "At the Roots of the Tree of Life: Marija Gimbutas among the Family Women". Tautosakos darbai 62 (30 de diciembre de 2021): 105–29. http://dx.doi.org/10.51554/td.21.62.06.
Texto completoResumen
The intellectual legacy of Marija Gimbutas – scholar, theoretician and practical archeologist, an active, versatile and sensitive personality – has been hitherto little investigated, including in particular her Lithuanian studies. The article focuses on the relationship that Marija Gimbutas had with her family, especially highlighting her connection with her mother – Veronika Janulaitytė-Alseikienė.Gimbutas’ mother Veronika Janulaitytė-Alseikienė (1883–1971) was among the very few Lithuanian women of the peasant descent that managed to obtain the university education at the turn of the 19th – 20th centuries. In 1908, she defended her doctoral thesis in medicine in Berlin. However, due to various circumstances, including nostalgia for her homeland, she discontinued her scholarly work in Germany, returning to the Russian Empire of that time. After the WWI, together with her husband Danielius Alseika (doctor, politician and editor of numerous Lithuanian publications) Veronika established the first Lithuanian hospital in Vilnius, engaging in the medical, social and educational activities. Marija Gimbutas’ parents were a rather different personalities. Her father was an idealist ardently pursuing his social and political ideas, while her mother was a rational and practical woman, who took care of maintaining the hospital, social welfare and family matters. Since early childhood, Marija’s mother enfolded her daughter with her care, attempting to provide her with everything that she considered valuable, and devoting special attention to her education. Gimbutas’ cousin, professor Meilė Lukšienė has described her mother as a “silent soul”, since she could not fully realize her talents, but devoted all her energy to enable her daughter to do so. It is obvious that Marija inherited most of her character features from her mother, including courage, determination, inexhaustible energy,industriousness, and vitality.In spite of the passionate care that she received from her mother, in her childhood and youth Marija regarded her father as her personal ideal and as an example to follow. She considered her rational and pragmatic mother as a given, as someone providing her with good living conditions, and directed her admiration and love to her father. She felt inspired by Danielius Alseika’s ideals, his broad humanitarian worldview, his articles on the Lithuanian culture and his devoted work as editor and publisher of the Lithuanian books. She regarded her father as an embodiment of human creativity. However, he died when Marija was just fifteen years old. It took her considerable time afterwards to fully appreciate her mother’s love, her dedicated care of the children, and her hard work to ensure family’s welfare and security. The author of the article assumes that the active, vital and creative energy, which Marija saw embodied in her father’s image and political activities, subsequently inspired her impressive theory of the Indo-Europeans spreading across the whole of Europe. And only later, her down-to-earth side of life became more visible, manifesting in her theory of matristic culture of the ancient Europe.Marija Gimbutas fully and consciously appreciated her connection with her mother only after she got married and had her daughter Danutė born in 1943. Unfortunately, the development of this connection was suspended because of the necessity for her to flee from Lithuania, which was occupied by the Soviet troops in 1944. Further on, Marija’s connection with her mother and other female members of her family (her aunt Julija Matjošaitienė and her cousin Meilė Matjošaitytė-Lukšienė) was maintained from emigration. The first letter from Marija reached Lithuania only after seven years following her departure, and regular correspondence could be established only after Stalin’s death. However, when acquiring this possibility, Marija corresponded very actively: she has written over 400 letters and over 200 postcards to her mother.Another way of maintaining connection with her family was sending packages. Ample gifts were shipped from America to Lithuania; however, Marija received equally dear presents from Lithuania in return. Veronika Alseikienė saw sending gifts as an expression of her love to her daughter, as means of creating the Lithuanian atmosphere in Marija’s home and supporting her Lithuanian cultural activities in America. For Marija, things that she received were primarily means of connection with her mother.Only in the summer of 1960, there finally was hope of meeting in person. Although possibilities of visiting the Soviet Union from the USA were severely restricted, Marija Gimbutas managed to visit her mother at least seven times. These short encounters allowed her to establish a closer connection, and during long times of separation to envision her mother’s home in Kaunas.Anyway, Marija Gimbutas had a special talent of feeling her loved ones in spite of the distance that separated them. She has described her extraordinary state of mind and her telepathic ability of seeing and feeling her mother, who was hospitalized after a surgery at that time. She experienced a deep feeling of connection also on the day of her mother’s funeral, having a vision of her mother finally being able to visit her daughter’s home in Topanga – at least after her death. For Gimbutas, considerations of life and death were not merely academic studies of the ancient European religion, but constituted an inherent part of her personality. She discussed the indestructible nature of the vital energy, and the human ability to feel close proximity with the deceased, who never left us completely. The religious images and phenomena that she examined were her reality.In her letters to her mother, Gimbutas repeatedly used words like life, living, enliven, strength, vigor, indicating that she gained strength and energy from this connection. In one case, she even described the tree of life when discussing folk art ornaments on an item that she had received from her mother.The women that surrounded Marija Gimbutas from her early childhood, the connection with her mother that she maintained even in emigration, the female solidarity and spiritual community that she had with her aunt Julija Matjošaitienė and her cousin Meilė Lukšienė constituted sources of vital energy for Marija Gimbutas that supported not only herself, but also her theory of the goddesses’ civilization. The example and authority of her mother and other female relatives enabled Marija to see and recognize in her archeological findings the active and creative female side, creating prerequisites of looking for the female goddesses in the global archeological Paleolithic and Neolithic cultures. Marija Gimbutas could have hardly developed enough courage to establish women as creators of the European civilization, were it not for the strong, brave and active women that surrounded her form her childhood and presented powerful examples for her to follow.
41
Abbey, Tristan. "In the Shadow of the Palms: The Selected Works of David Eugene Smith". Perspectives on Science and Christian Faith 75, n.º 2 (septiembre de 2023): 135–37. http://dx.doi.org/10.56315/pscf9-23abbey.
Texto completoResumen
IN THE SHADOW OF THE PALMS: The Selected Works of David Eugene Smith by Tristan Abbey, ed. Alexandria, VA: Science Venerable Press, 2022. xii + 155 pages, including a Glossary of Biosketches. Paperback; $22.69. ISBN: 9781959976004. *David Eugene Smith (1860-1944) may not be a household name for readers of this journal, but he deserves to be better known. An early-twentieth-century world traveler and antiquarian, his collaboration with publisher and bibliophile George Arthur Plimpton led to establishing the large Plimpton and Smith collections of rare books, manuscripts, letters, and artefacts at Columbia University in 1936. He was one of the founders (1924) and an early president (1927) of the History of Science Society, whose main purpose at the time was supporting George Sarton's ongoing management of the journal ISIS, begun a dozen years earlier. Smith also held several offices in the American Mathematical Society over the span of two decades and was a charter member (1915) and President (1920-1921) of the Mathematical Association of America (MAA). *Smith is best known, however, for his pioneering work in mathematics education, both nationally and internationally. In 1905, he proposed setting up an international commission devoted to mathematics education (now the International Commission on Mathematical Instruction) to explore issues of common concern to mathematics teachers on all levels, worldwide. He was actively involved in reviving this organization after its dissolution during the First World War and served as its President from 1928 to 1932. Nationally, Smith was instrumental in inaugurating the field of mathematics education, advancing this discipline professionally both in his role as mathematics professor at the prestigious Teachers College, Columbia University (1901-1926) and as an author of numerous best-selling mathematics textbooks for elementary and secondary schools. These texts were not focused solely on mathematical content; they also dealt substantively with teaching methodology, applications, rationales for studying the material, and significant historical developments. *Throughout his life Smith championed placing mathematics within the wider liberal arts setting of the humanities, highlighting history, art, and literary connections in his many talks, articles, and textbooks. For him there was no two-cultures divide, as it later came to be known. While acknowledging the value of utilitarian arguments for studying mathematics (he himself published a few textbooks with an applied focus), he considered such a rationale neither sufficient nor central. For him, mathematics was to be studied first of all for its own sake, appreciating its beauty, its reservoir of eternal truths, and its training in close logical reasoning. But again, for him this did not mean adopting a narrow mathematical focus. In particular, given his wide-ranging interest in how mathematics developed in other places and at other times, he tended to incorporate historical narratives in whatever he wrote. *This interest led him later in life to write a popular two-volume History of Mathematics. The first volume (1923) was a chronological survey from around 2200 BC to AD 1850 that focused on the work of key mathematicians in Western and non-Western cultures; the second volume (1925) was organized topically around subjects drawn from the main subfields of elementary mathematics. His History of Mathematics was soon supplemented by a companion Source Book in Mathematics (1929), which contained selected excerpts in translation from mathematical works written between roughly 1475 and 1875. Smith wrote at a time when the history of mathematics was beginning to expand beyond the boundaries of Greek-based Western mathematics to include developments from non-Western cultures (Egyptian, Babylonian, Indian, Chinese, Japanese, and Arabic), a trend he approved of and participated in professionally. *Smith's interest in broader issues extended even to exploring possible linkages between religion and mathematics. His unprecedented parting address to members of the MAA as its outgoing President is titled "Religio Mathematici," a reflection on mathematics and religion that was reproduced a month later as a ten-page article in The American Mathematical Monthly (1921) and subsequently reprinted several times. Smith's article "Mathematics and Religion" appearing in the National Council of Teachers of Mathematics' sixth yearbook Mathematics in Modern Life (1931) touched on similar themes. These two essays maintain that mathematics and religion are both concerned with infinity, with eternal truths, with valid reasoning from assumptions, and with the existence of the imaginary and higher dimensions, "the great beyond," enabling one to draw fairly strong parallels between them. Thus, a deep familiarity with these facets of mathematics may help one to appreciate the essentials of religion. Mathematics itself was thought of in quasi-religious terms, as "the Science Venerable." Smith's farewell address partly inspired Francis Su in his own presidential retirement address to the MAA in 2017 and in its 2020 book-length expansion Mathematics for Human Flourishing (see PSCF 72, no. 3 [2020]: 179-81). Su's appreciation of Smith's ideas also led him to contribute a brief Foreword to the booklet under review, to which we now turn. *First a few publication details: In the Shadow of the Palms is an attractive booklet produced as a labor of love by someone obviously enamored with his subject. Tristan Abbey is a podcaster with broad interests that include being a "math history enthusiast," but whose primary professional experience up to now has been focused on the environmental politics of energy and mineral resources. This work is the initial (and so far the only) offering by a publication company Abbey set up. Its name, Science Venerable Press, was chosen in honor of Smith's designation for mathematics. *One might classify this work non-pejoratively as a coffee-table booklet. It contains 50 excerpts (Su terms them "short meditations") from a wide range of Smith's writings, selected, categorized, and annotated by Abbey, along with full-page reproductions of eight postcards mailed back home by Smith on his world travels, and two photos, including Smith's Columbia-University-commissioned portrait. Smith's excerpted writing occupies only 109 of the total 167 pages, nearly two dozen of which are less than half full. The amply spaced text appears on 3.25 inches of the 7 inch-wide pages, the outer margins being reserved for Abbey's own auxiliary notes explaining references and allusions that appear in the excerpt. This gives the book lots of white space; in fact, eighteen pages of the booklet are completely blank. Another nine pages contain 75 short biographical sketches of mathematicians taken from Smith's historical writings; these are unlinked to any of the excerpts, but they do indicate the breadth of his historical interests. Unfortunately, no index of names or subjects is provided for the reader who wants to learn whether a person or a topic is treated anywhere in the booklet; the best one can do in this regard is consult the titles Abbey assigns the excerpts in the Table of Contents. *The booklet gives a gentle introduction to Smith's views on mathematics, mathematics education, and the history of mathematics. The excerpts chosen are more often literary than discursive. Smith was a good writer, able to keep the reader's attention and convey the sentiments intended, but these excerpts do not develop his ideas in any real length. They portray mathematics in radiant--sometimes fanciful--terms that a person disposed toward the humanities might find attractive but nevertheless judge a bit over-the-top: mathematicians are priests lighting candles in the chapel of Pythagoras; mathematics is "the poetry of the mind"; learning geometry is like climbing a tall mountain to admire the grandeur of the panoramic view; progress in mathematics hangs lanterns of light on major thoroughfares of civilization; and retirement is journeying through the desert to a restful oasis "in the shadow of the palms." Some passages are parables presented to help the reader appreciate what mathematicians accomplished as they overcame great obstacles. *While the excerpts occasionally recognize that mathematics touches everyday needs and is a necessary universal language for commerce and science, without which our world would be unrecognizable, their main emphasis--in line with Smith's fundamental outlook--is on mathematics' ability on its own to deliver joy and inspire admiration of its immortal truths. These are emotions many practicing mathematicians and mathematics educators share; Smith's references to music, art, sculpture, poetry, and religion are calculated to convey to those who are not so engaged, some sense of how thoughtful mathematicians value their field--as a grand enterprise of magnificent intrinsic worth. *In the Shadow of the Palms offers snapshots of the many ideas found in Smith's prolific writings about mathematics, mathematics education, and history of mathematics. It may not attract readers, though, who do not already understand and appreciate Smith's significance for these fields. Abbey himself acknowledges that his booklet "only scratches the surface of [Smith's] contributions" (p. 4). A recent conference devoted to David Eugene Smith and the Historiography of Mathematics (Paris, 2019) is a step toward recognizing Smith's importance, but a comprehensive scholarly treatment of Smith's work within his historical time period remains to be written. *Reviewed by Calvin Jongsma, Professor of Mathematics Emeritus, Dordt University, Sioux Center, IA 51250.
42
Kemp, Kenneth W. "The War That Never Was: Evolution and Christian Theology". Perspectives on Science and Christian Faith 73, n.º 3 (septiembre de 2021): 168–69. http://dx.doi.org/10.56315/pscf9-21kemp.
Texto completoResumen
THE WAR THAT NEVER WAS: Evolution and Christian Theology by Kenneth W. Kemp. Eugene, OR: Cascade Books, 2020. 234 pages. Paperback; $28.00. ISBN: 9781532694981. *In The War That Never Was, Kenneth W. Kemp roundly rejects commonplace belief among contemporary writers that a state of "warfare" exists between modern science and religion. On the scientific side, Kemp focuses narrowly on prevailing theory in the modern "paleoetiological sciences" of origins in geology and biology--especially Darwinian evolutionary science. On the religious side, his argument is confined mainly to Christian theology as it engages this kind of science. Contrary to very strong contemporary currents of opinion on both sides, Kemp contends that there never really has been a "war" between these sciences and Christian theology, and that there is no such conflict between them now. *In the introductory chapter, Kemp explains that his thesis does not stand on acceptance of Stephen Jay Gould's well-known evasive proposal that science and religion are "non-overlapping magisteria," so that they simply cannot be in conflict. For (so Kemp) it is untrue that religion trades only in values (so Gould). The Christian religion, at least, stands on purported facts, too, such as the alleged occurrence of miracles. In Kemp's view, Christian theology can and does overlap at some points with the concerns and inquiries of scientists. This means that deep conflict, or "war," between this religion and secure science is possible in theory. He specifies precisely that the potential conflict is not between ontological naturalism and supernaturalism, as often believed, but is rather a potential "epistemic conflict" on matters of both methodology and substance. He seeks to show, however, that apparently deep conflicts that have erupted and become definitive evidence for the thesis of "warfare" are, despite the prominence of certain bellicose figures on both sides, a byproduct of an urgent need to revise old ideas in the face of disruptive new ones. Kemp portrays the history of such public clashes as, more deeply, an ongoing effort of thinkers to adapt traditional religious articulations to new religious-relevant discoveries in science, and thereby to preserve "peace" between the two great sources of truth. *Aside from the opening chapter, Kemp's defense of this thesis is historical rather than merely theoretical in the abstract. The main body of the book is a succinct yet impressively detailed and well-documented tour of historical episodes that supposedly exemplify the alleged "warfare." Whether Kemp achieves his aim or not (readers' opinions are bound to be mixed), it is safe to say that the discussion brings a fresh and forcefully defended perspective to these old and (so we may think) worn instances of apparent "war" between science and theology. I believe that this book is worth reading just for the historical accounts themselves, apart from the controversial conclusions that Kemp draws from them. *The selected episodes are unsurprising: developments in nascent pre-Darwinian geology that ignited flare-ups between this new science and traditional readings of Genesis 1-11; the fiery debate between Thomas Huxley and Samuel Wilberforce over Darwinian theses at Oxford in 1860; the famous Scopes Trial of 1925 and the anti-evolution campaign that followed afterwards; and finally, the intense curriculum debates over inclusion of creation science (young-earth science) and intelligent design theory that were recently adjudicated by American courts. All these incidents appear to prove that the thesis of inherent "warfare" is obviously true. Kemp seeks rigorously to show that it is false. *As for conflicts between geology and traditional readings of Genesis over the age of the earth, the length of the "days" of creation in Genesis 1, the story of Noah's Flood, and the story of Adam and Eve and the Fall, Kemp shows in carefully documented fashion that a great many Christian thinkers--probably a majority in America and the United Kingdom--had minimal difficulty in finding ways to adjust their readings of Genesis to accommodate the creation story plausibly enough to the emerging science. He discusses the eventual agreement of geologists that a worldwide flood did not happen, but not alternative readings. Further, I do not think he deals adequately with the problem that geology creates for doctrines connected with belief in a world-ruinous Fall. This problem persists now in geology and is magnified by challenges that Darwinian science poses to traditional lapsarian theodicy. *Notably, Kemp also omits the positive role that discoveries of creation stories in the Ancient Near East played in helping scholars to make nonconcordist critical adaptations to geology that are more plausible (so I believe) than the ones Kemp cites--Day-Age theories, Gap theories, and the like. Newly found ability to read Genesis in its own historical and literary-theological terms, from the mid-nineteenth century onwards, has practically removed pressures that led to these somewhat strained solutions, and appeal to this approach, among all but a minority of conservative scholars, would have added considerable strength to Kemp's thesis. *Meanwhile, as for the famous debate between Huxley and Wilberforce, Kemp carefully and convincingly contends that neither Huxley nor Wilberforce can rightly be understood as generic representatives of their respective contemporary constituencies in science and religion. Numerous Darwinians were reticent to take the aggressively antireligious metaphysical stance that Huxley took. Likewise, numerous theologians found the anti-Darwinian posture of Wilberforce precipitous and premature at best. Despite difficulties (especially with the thesis of natural selection), many of them had begun to see promising ways of reconciling evolution with belief in divine purpose and design. Rather than "warfare," Kemp argues that this debate shows that new Darwinian ideas posed huge challenges to Christian thinkers in both religion and science. Anti-evolutionary bellicosity prevailed primarily among Protestant thinkers in decidedly conservative denominations, as it continues to do now. On the other side, anti-religious use of Darwinism came mainly from thinkers who were atheists for a variety of reasons. Kemp contends, however, that a quieter, larger grouping worked in service of "peace." *The same pattern (so Kemp) holds with the legendary Scopes Trial of 1925. Kemp provides a succinct yet factually detailed and insightful account (perhaps worth the price of the book for some readers), and in that context contends similarly that on William Jennings Bryan's side, the conflict was the product of mainly moral concerns born in part by theological mistakes on his part. Likewise, on Scope's defense's side, hostility toward religion was the product of extreme overreach, most especially by the lead attorney, Clarence Darrow, whose atheistic dogmatism made his critique of religion "culpably imprecise." I recommend Kemp's incisive account of the trial for its own sake as riveting history, but I also encourage readers to carefully consider his conclusion that the trial, monumentally famous as it is, "cannot provide any general insight into the relationship between science and Christian theology, or religion." *The final chapter will likely be of keen interest for its assessments of creation science and intelligent design theory offered as alternative sciences. As for the former, Kemp reiterates what other historians have documented: belief in a young earth had almost universally lost credibility among Christian thinkers in the West by around 1800 until its unexpected resurgence in America during the 1970s. Before then, its main advocates had been followers of Ellen White, the seminal prophetess of the Seventh-Day Adventist Church, whose prophecies about science found print in the writings of a scientifically untrained high school teacher named George McCready Price (1924); its horizon widened mainly in American churches via the efforts of Henry Morris, a hydraulic engineer, after 1960. Kemp strongly agrees with the decision of the courts: creation science is a version of religion, not science. Moreover (so Kemp), this articulation of Christianity can by no means serve as representative of historic or mainstream Christian approaches to science. *As for intelligent design, as defended mainly by William Dembski and Michael Behe, Kemp offers a fairly detailed analytical summary and critique of each presentation. He concludes that the approach is methodologically precipitous and premature in its appeal to "irreducible complexity" at cellular levels for an inference of design. And, at any rate, formulations of intelligent design should not be invoked as generally representing the Christian religion vis-à-vis science. Further, Kemp judges that both versions of creationism do more harm to the credibility of Christianity than to Darwinian science. The "war" they wage against key aspects of Darwinism cannot rightly be construed as at all typical of Christian theology on this science. *In conclusion, Kemp expresses hope that "peace" between modern paleoetiological science and Christian theology may prevail, as theorists on both sides resist "war" and persist as they have generally been doing for more than a century now in "the necessity of rethinking and adjusting to the frontier between science and theology." I strongly recommend this book to readers of this journal for its many strengths, including defense of its main thesis, and I share in the hope that his optimistic prediction proves true. *Reviewed by John R. Schneider, Professor of Historical and Systematic Theology, Emeritus, Calvin University, Grand Rapids, MI 49526.
43
Deere, Carmen Diana. "Beyond “Death Do Us Part”: Spousal Intestate Succession in Nineteenth-Century Hispanic America". Law and History Review, 17 de agosto de 2023, 1–33. http://dx.doi.org/10.1017/s0738248023000354.
Texto completoResumen
Abstract In colonial Hispanic America, widows and widowers were in an unfavorable position if their spouse died without a will, only inheriting from them if the deceased left no blood relatives to the 10th degree of kinship. This article examines the extent to which the intestate position of the surviving spouse improved in the new civil codes of the sixteen republics, and how their approaches were influenced by the circulation of ideas. It finds that in all except one the spouse came to be favored over the extended family. If the deceased left children, two approaches developed with respect to the inclusion of spouses: where they obtained an unconditional right to an inheritance share equal to a child, and where their inheriting depended on their relative poverty or need. These reforms took place in concert with the rise of the centrality of the conjugal unit as the focus of affection, loyalty, and responsibilities, and prior to such reforms in Europe. The countries that went furthest in elevating the position of spouses, Venezuela and Argentina, were those most deeply influenced by the ideas and changes fostered by liberalism.
44
Astigarraga, Jesús, Javier Usoz y Juan Zabalza. "Political Economy for Hispanic America: José Joaquín de Mora as a Bridge between Continents (1825–43)". History of Political Economy, 27 de septiembre de 2023. http://dx.doi.org/10.1215/00182702-10956583.
Texto completoResumen
Abstract In the early nineteenth century, the gradual transformation of Spain's former American territories into new independent republics required redefining their political and economic frameworks. This process demanded economic reforms, policies, and institutional changes based on the ideas of the Enlightenment and liberalism that fueled a transatlantic flow of political and economic ideas from Europe to the new republics. This article examines the crucial contribution of the Spanish economist José Joaquín de Mora to this migration of ideas. His main achievement was an institutional and economic agenda for the Republic of Chile based on classical political economy and adapted to the new republic's economic, political, and social environment. The primary economic growth process, which Mora also considered appropriate for the rest of the newly created American republics, was the result of a long and successive building process, which the research also tackles.
45
Fielder, Tom. "Psychoanalysis and anti-racism in mid-20th-century America: An alternative angle of vision". History of the Human Sciences, 27 de octubre de 2021, 095269512110427. http://dx.doi.org/10.1177/09526951211042784.
Texto completoResumen
The conventional historiography of psychoanalysis in America offers few opportunities for the elaboration of anti-racist themes, and instead American ‘ego psychology’ has often been regarded as the most acute exemplar of ‘racist’ psychoanalysis. In this article, consistent with the historiographical turn Burnham first identified under the heading of ‘the New Freud Studies’, I distinguish between histories of psychoanalytic practitioners and histories of psychoanalytic ideas in order to open out an alternative angle of vision on the historiography. For psychoanalytic ideas were in fact omnipresent within American culture at mid-century, and they played a fundamental role in the psychological reworking of race that unfolded in the work of social scientists, literary artists, and cultural critics in the 1940s and early Cold War years, culminating in the Brown v. Board of Education ruling of 1954, a major landmark in the civil rights narrative. By pursuing the implications of psychoanalysis in anti-racist struggles at mid-century, and with particular attention to Richard Wright and his autobiographical novel Black Boy, I move towards unearthing an alternative historical account of the intersection between psychoanalysis and race, which offers new ways for psychoanalysis and the history of the human sciences to think about this period.
46
Lim, Jeehyun. "Nation, Diaspora, and Asian American Literature". American Literary History, 21 de diciembre de 2020. http://dx.doi.org/10.1093/alh/ajaa040.
Texto completoResumen
Abstract Read together, Patricia Chu’s Where I have Never Been (2019), Jinah Kim’s Postcolonial Grief (2019), Sze Wei Ang’s The State of Race (2019), and Janna Odabas’s The Ghosts Within (2018) allow for a review of the state and meaning of diaspora and diasporic frames of analysis in Asian American literary and cultural criticism. Approaching these books through the 1990s debate on minority nationalism in Asian American studies shows one prominent direction that critical engagements with transnationalism have taken. While postcolonialism’s place in the 1990s debate on transnationalism and Asian America was tenuous at best, these books suggest that it has become a crucial part of envisioning the critical work diasporic Asian American culture can do. In these books, diasporic frames of analysis lead to recognizing Asian American culture as a site where the unresolved and unaccounted for violence of US nationalism and globalization surfaces and challenges to dominant ideas of race and nation appear. Both as method of inquiry and as historical understanding of twentieth-century US–Asian relations, postcolonialism in these books shows the critical potential of diaspora for Asian America.
47
Rodrigues, André Figueiredo. "Seizures among the Participants of the Inconfidência Mineira as a Source for Research on the History of Books and Libraries (1789)". História (São Paulo) 36 (8 de febrero de 2018). http://dx.doi.org/10.1590/1980-436920170000000035.
Texto completoResumen
ABSTRACT This article discusses the seizure of assets owned by the participants in the Minas Gerais State separatist movement known as the Inconfidência Mineira in Brazil, and whether these seizure records may serve as a source for research on the history of books, libraries, and general reading habits in Minas Gerais in the second half of the eighteenth century. First, the historical context of books and the intersection between the seizures and the region’s literary culture were examined. The possibilities and the limits to the use of these seizure records in the study of private libraries is also analyzed. Finally, some of the conspirators’ reading habits, which were influenced by the revolutionary ideas that circulated Europe and North America, are presented.
48
Blouin, Michael J. y Carl H. Sederholm. "Stephen King's evolution on race: Re‐reading Duma Key". Journal of Popular Culture, 7 de febrero de 2024. http://dx.doi.org/10.1111/jpcu.13313.
Texto completoResumen
AbstractStephen King is at times more self‐reflective about his depictions of blackness than it might seem at first glance. He ruminates upon his own complicated role as a white writer who, on occasion, speaks through the mouths of black characters. King has demonstrated a willingness, especially in his twenty‐first century fiction, to interrogate his biases. Put simply, we should not be too hasty in dismissing (or cancelling) King. To address this further, we propose another look at Duma Key, a novel that scrutinizes the role of popular artists in reinforcing as well as revising ideas about race in America.
49
Sun, Jeffrey. "Healthcare Disparities". Meducator 1, n.º 39 (7 de diciembre de 2022). http://dx.doi.org/10.15173/m.v1i39.3303.
Texto completoResumen
While it holds true that visible minorities often benefit less than average from healthcare systems in North America, there is yet to be consensus on the extent to which racism and other institutionalized issues play a role in leaving them at a serious disadvantage. A 2018 study by Dr. Elizabeth Howell reports that African American women face severe maternal morbidity at rates two-fold that of non-Hispanic white women, which in light of the Black Lives Matter movement, brings to question the integrity of the maternal care system and the professionals who work within it.
Many health problems faced by Black, Indigenous, and People of Colour (BIPOC) have not only been a result of racial prejudice, but also disparities beyond the control of individual healthcare providers. In his anthology of essays, Disease, Life, and Man, Rudolf Virchow underscores the origins of disease as rather originating from structural flaws in health states dictated by the democratic polity. Although racism contributes greatly to healthcare inequality, significant disparities also stem from socioeconomic barriers that impede minority access to healthcare. The purpose of this article is to examine the institutional disparities influencing health accessibility for BIPOC women, and analyze its effects on the maternal health of racial minorities with an emphasis on Hamilton, Ontario.
50
Viveros Vigoya, Mara. "The Colors of Masculinity: Experiences of Power and Intersectionality in Nuestra América". Men and Masculinities, 20 de enero de 2023, 1097184X2311518. http://dx.doi.org/10.1177/1097184x231151824.
Texto completoResumen
This article proposes that masculinity in Colombia can be better understood by examining the extent to which masculine norms, positions, and identities are relative and shaped by the interactions between class, color, race, and region. To do this, I outline theoretical positions that have informed my research on the gender experiences of men in Colombia. Ideas put forward by Black Feminism, and concepts such as Nuestra América (Our America), Amefricanidade, and intersectionality have allowed me to understand the different “colors” of Colombian masculinities, in a context where the overlap of racial ideologies with gender domination plays a central role.