Articoli di riviste sul tema "Humanismo mexicano"

This article analyses the Mexican Humanism as an alternative proposal to Heidegger's critique of European Humanism. Beuchot argues that Mexican Humanism has an analogical character, because Humanism of Indian and European culture converges and integrates here.

Alonso de la Veracruz fue el primer profesor de filosofía occidental en América y el representante más sobresaliente de la Escuela de Salamanca en la Nueva España. Fue fundador de la Real Universidad de México en 1553. En este trabajo se muestra como a partir de su formación humanista con Vitoria y Domingo de Soto, rechazó las pretensiones de legitimidad del dominio político y económico de los españoles sobre los indígenas del Nuevo Mundo. Con base en un humanismo republicano y multiculturalista, conformó una tradición de pensamiento político que reivindica la autonomía de los pueblos indígenas y defiende su racionalidad.

ABSTRACTEmmanuel Carballo built a name and a some sort of discourse about himself: as a practical critic and as a literary humanist, both concepts coined by the phylosophers Richard Gaskin, Harold Bloom, Alfonso Reyes and the british magazine Scrutiny which is mentioned by the theorist Terry Eagleton. The book Emmanuel Carballo, protagonista de la literatura mexicana is an evidence of that construction.RESUMENEmmanuel Carballo construyó en torno a su nombre un discurso: el de crítico práctico y humanista literario, dos conceptos forjados en el siglo XIX en Inglaterra, aplicables de manera oportuna al crítico literario mexicano más importante del siglo XX.

Resumen: La reflexión examina los presupuestos de la educación universitaria en su modalidad virtual, en relación con los de la educación universitaria en su modalidad presencial, en el área de la enseñanza del español para estudiantes chinos en la carrera de Filología Hispánica, a partir del brote del COVID-19. La disertación se sustenta en una experiencia docente en la enseñanza del español en los niveles Medio Superior y Superior del sistema educativo mexicano. La propuesta de mejoramiento de la educación virtual para los estudiantes chinos se propone asimismo como válida para la educación de los estudiantes mexicanos. La mejoría encuentra sus causas en una comprensión humanística de la enseñanza. Palabras clave: China, Soochow University, Universidad Veracruzana, COVID-19, Humanismo. Abstract: The reflection examines the presuppositions of college education in its virtual modality, in contrast to college education in its face-to-face modality, in the area of Spanish teaching for Chinese students enrolled in the bachelor's degree in Hispanic Philology, since the outbreak of COVID-19. The dissertation is based upon a particular Spanish teaching experience at secondary and tertiary education levels of the Mexican educational system. The proposal on strengthening of virtual learning for enhancing the Chinese students' education is therefore here proposed to be valid for Mexican students' education likewise. The strengthening being sourced from a humanistic learning perspective. Keywords: China, Mexico, Soochow University, Universidad Veracruzana, COVID-19, Humanism.

Se realiza una presentación de la investigación Las Aporías Fundamentales del Periodo Novohispano señalando el tipo de racionalidad y discurso que caracterizan a la filosofía mexicana. Establecida, en opinión de la autora, en el siglo XVI, la filosofía mexicana no puede entenderse sin apelar a la cosmovisión náhuatl, al humanismo renacentista, a la escolástica medieval –especialmente la de corte aristotélico-tomista– y al modelo moderno y nominalista de ciencia. El planteamiento de los problemas y la atención a los detalles caracterizan el filosofar mexicano, que se presenta como un saber aporético que pone especial atención a los problemas políticos y jurídicos que advinieron con la Conquista Española.

El fenómeno del exilio en América Latina entre los años cuarenta y cincuenta del siglo XX reflejó los primeros efectos de la Guerra Fría en la región, al mismo tiempo que promovió la conformación de redes intelectuales que materializaron nuevos proyectos culturales. Este artículo aborda la historia de la revista Humanismo (1952-1961), editada primero en la ciudad de México y posteriormente en La Habana, Cuba, a partir de las relaciones entre intelectuales y políticos que permitieron su realización, procedentes tanto del medio cultural y político mexicano, como de los exilios latinoamericanos y español que residían principalmente en México. Dicho proyecto cultural propició la formación de redes de intelectuales que, por una parte, tuvieron que adaptarse al país que los acogía y, por otra, idearon distintos métodos de intervención social, a veces contrapuestos, que se reflejaron en la historia de la revista.

Fue para mí un honor haber participado en el homenaje a Rodolfo Stavenhagen que le rindió la UNAM y varias instituciones ligadas a la investigación antropológica y a la acción de políticas públicas en favor de las clases populares y en particular de los pueblos indígenas de México, del Continente Americano y del mundo. Por su gran trayectoria como investigador y como antropólogo comprometido con los derechos humanos y en contra de todas las formas de colonialismo internacional y nacional, de todas las formas de explotación humana que se manifiestan en todas las regiones del mundo. Por su gran trabajo para eliminar el racismo, el etnocidio, la esclavitud, y la exclusión de miles de pueblos y de comunidades indígenas en los proyectos nacionales que se han venido implementando en el mundo contemporáneo a través de las organizaciones internacionales como Naciones Unidas, la UNESCO, la OIT, la Universidad de Naciones Unidas y que gracias a su papel activo y de gran relevancia, desde su juventud hasta el presente, como un expositor del gran humanismo que acompaña su vida como defensor de los derechos humanos.

El estudio analiza el tipo de hispanidad humanista que constituye el proyecto político de Manuel Gómez Morín. Ambas perspectivas, que envuelven un aroma conservador, han servido para sembrar la semilla en la tierra de diferentes autoritarismos; empero, también guardan anhelos libertarios de la gente de todos los tiempos. El humanismo de Gómez Morín es fiel al hispanismo, con todo y lo que ello implica. Para una adecuada interpretación del pensamiento político de Gómez Morín, de sus críticas a la revolución mexicana y sus propuestas de cambio para México, se hace necesario valorar el proyecto de este personaje.

En el presente trabajo se enfoca la disonancia entre el discurso oficial y la evaluación de los procesos académicos, sociales y administrativos de las universidades públicas mexicanas. Desde esta problemática, se cuestiona la falta de compromiso con el encuentro auténtico entre las personas, convivencia ferozmente azotada por los estereotipos, prácticas y criterios mercantiles de los gobiernos neoliberales. La propuesta que se percibe a lo largo del trabajo es la de un enfoque humano como pensar crítico, es decir, como una reflexión dispuesta a repensarse desde la perspectiva del otro con el fin de aumentar la comprensión de lo humano, de igual manera y en el mismo sentido, como capacidad para percibir lo superfluo y vano que condiciona, subordina y manipula el concepto de lo humano. La visión convivencial, que privilegia el encuentro con el hombre real, y que está dispuesta a reconfigurarse para no perder el contacto con las personas, se contrapone a la visión instrumental que gusta del encuentro conceptual para controlar y aprovechar la energía de los individuos como un insumo más en la dinámica de la producción. La propuesta tiene su fundamento y anclaje en el anti-positivismo mexicano, que ya desde finales del siglo XIX viene criticando la visión instrumentalista que se instaló en la educación mexicana.

In 1536, fifteen years after the Spanish conquest of Mexico, the Imperial College of Santa Cruz was founded in Santiago Tlatelolco, an Indian enclave to the north of Mexico City. The students at the college, who were drawn from native elites, received an advanced education in Latin from Franciscan missionaries. The present discussion will explain why such a training was provided to those indigenous youths, and clarify the nature of their accomplishments (1). A discussion of the translations of biblical texts into Nahuatl made at the College of Santa Cruz (2) will be followed by a survey of original religious texts produced there in the Mexican language, many of which had identifiable Latin precedents (3). The concluding section then offers some tentative general reflections on the part played by Latin Christian humanism in shaping early Nahuatl literature, arguing that it bears some comparison to the way Latin had already underscored the development of vernacular literature in early modern Europe (4).

La educación jurídica tradicional se basa en prácticas influenciadas por la teoría normativista-formalista que perjudican los parámetros democráticos, por ello se revisaron las teorías del ejercicio de la abogacía desde lo pragmático-instrumental, como un apoyo para reconfigurar dicha educación. La forma de erradicar prácticas antidemocráticas es atendiendo tres aspectos metodológicos: las tecnologías de la información, la selección de profesores y la evaluación de alumnos y catedráticos. El dinamismo democrático se puede sobreponer al anacronismo de la tradición jurídica mexicana que influye en su enseñanza, y con ello orientar la educación jurídica hacia un humanismo transformador acorde con la universidad pública.

RESUMOO constitucionalismo ocidental caracteriza-se pela presença de três paradigmas mais destacados. O mais antigo, denominado de Estado Liberal de Direito, originário dos documentos constitucionais do século XVIII dos EUA e da França, foi antecedido pelo pioneirismo constitucional britânico, de origem costumeira, jurisprudencial e parlamentar, desde o século XVII. No Brasil, teve influência na Constituição de 1891. O paradigma do Estado Social de Direito, oriundo dos documentos constitucionais da segunda década do século XX, como a Constituição do México, de 1917, e a Constituição da Alemanha, de 1919. No Brasil, despontou na Constituição de 1934, desenvolvendo-se também na Constituição de 1946. Por fim, o paradigma do Estado Democrático de Direito, também chamado de Constitucionalismo Humanista e Social, foi arquitetado em países da Europa Ocidental a partir de 1945/46, logo depois do término da Segunda Grande Guerra. Esses três paradigmas são estudados neste texto, com o objetivo de melhor compreender as características inerentes ao paradigma do Estado Democrático de Direito. Tal paradigma, a propósito, chegou ao Brasil apenas por intermédio da Constituição da República de 1988. O presente estudo também analisa as adversidades e os desafios que tem sido antepostos ao novo paradigma constitucional nas últimas décadas no Ocidente. PALAVRAS-CHAVE: Paradigmas Constitucionais; O Estado Democrático de Direito como Novo Paradigma Constitucional; Desafios ao Constitucionalismo Humanista e Social. ABSTRACT Western constitutionalism is characterized by the presence of three main paradigms. The oldest, known as the Liberal State, arising from the constitutional documents of the eighteenth century in the United States and France, was preceded by the pioneering British constitutionalism, of customary, case law, parliamentary origins, since the seventeenth century. In Brazil, it influenced the Constitution of 1891. The Social State paradigm originated in the constitutional documents of the second decade of the twentieth century, such as the Mexican Constitution of 1917 and the German Constitution of 1919. In Brazil, this paradigm emerged in the Constitution of 1934 as well as in the Constitution of 1946. Finally, the Democratic State paradigm, also called Humanist and Social Constitutionalism, was designed in Western Europe from 1945/46 onwards, shortly after the end of the Second World War. These three paradigms are studied in this text in order to better understand the inherent characteristics of the Democratic State paradigm. This paradigm, incidentally, only reached Brazil through the Constitution of the Republic of 1988. The present study also analyzes the adversities and challenges faced by the new constitutional paradigm over the past decades in the West. KEYWORDS: Constitutional Paradigms; The Democratic State as a New Constitutional Paradigm; Challenges to Humanist and Social Constitutionalism.

Este trabajo analiza los elementos del teatro griego en la estructura, personajes, temas y motivos de Podrías llamarte Antígona, escrita por Gabriela Ynclán en 2009. El drama es un ejemplo del teatro comprometido americano y retoma las claves de los mitos de Antígona y Edipo en la tradición occidental. La autora hace una lectura política y feminista de las obras sofocleas, pero sobre todo una humanista. De hecho, la pieza fue concebida como denuncia ante las autoridades por su actuación en la tragedia de la mina de carbón de Pasta de Conchos (Coahuila, México) en febrero de 2006. Una explosión de gas causó la muerte de 65 trabajadores que resultaron enterrados en vida y cuyo rescate nunca se llevó a cabo. Este artículo describe además la génesis de la obra gracias al trabajo de la ONG Cereal y su recepción por parte de las familias de los fallecidos.

Las políticas educativas poseen rasgos según sea el gobierno que las promueva. Tal es el caso en México de la implementación de la Nueva Escuela Mexicana (NEM) que, fundamentada en humanismo social, busca impactar en los espacios educativos y renovar las prácticas. Pero, después de una década de reformas donde imperaron enfoques sobre educación bicultural, intercultural e inclusiva, los profesores vuelven a ser receptores de discursos que deben apropiar y retomar en sus prácticas didácticas. Por ello, esta investigación analiza las concepciones sobre interculturalidad de seis profesoras de nivel básico (preescolar, primaria y secundaria), a través de una metodología cualitativa y retomando algunos rasgos de la autoetnografía. Se concluye que conceptualizar y trabajar didácticamente la diversidad, desde el enfoque intercultural, aún requiere trascender de perspectivas relacional o funcional (Walsh, 2011) para llegar a una visión crítica que dialogue con los principios de la NEM.

<div>RESUMEN</div><div>En este mundo moderno en el que vivimos actualmente se ha hablado mucho de que la sociedad pasa por una &ldquo;crisis de valores&rdquo;; por suerte la profesi&oacute;n de enfermer&iacute;a ha conservado sus principios filos&oacute;ficos fundamentados en el humanismo, aunque al correr de los a&ntilde;os estos hayan cambiado; aun as&iacute;, para el gremio de enfermer&iacute;a, siempre ha resultado importante conservar y apegarse a un &ldquo;C&oacute;digo de Valores&rdquo; que norma la profesi&oacute;n. El objetivo de esta investigaci&oacute;n fue el de distinguir en los Planes de Estudio de diferentes universidades de M&eacute;xico que imparten la Licenciatura en Enfermer&iacute;a la importancia que le brindan a formar en valores a sus estudiantes por medio de asignaturas en &Eacute;tica, Axiolog&iacute;a, Deontolog&iacute;a o Humanismo o bien, que lo planteen en su descripci&oacute;n aunque no le den el nombre propiamente de &Eacute;tica u otro con igual significado.</div><div>El 96.5% de los Planes de Estudio revisados citaron aspectos &eacute;ticos y de valores en la formaci&oacute;n que ofrecen a las y los estudiantes. Por lo que la misi&oacute;n de los Planes de Estudio revisados en cuestiones &eacute;ticas se cumple.</div><div><br /></div><div>PALABRAS CLAVE</div><div>&Eacute;tica, valores, misi&oacute;n de planes de estudio.</div><div><br /></div><div>SUMMARY</div><div>In this modern world in that we lived at the moment it has spoken much of which the society happens through a &ldquo;crisis of values&rdquo;; luckily the infirmary profession has conserved its philosophical principles based on the humanism, although when running of the years these have changed; even so, for the infirmary union, always it has been important to conserve and to become attached themselves to a &ldquo;Code of Values&rdquo; that norm the profession. The objective of this investigation was the one to distinguish in the Curricula of different universities from Mexico that distribute the Degree in Infirmary the importance that offers him to form in values to their students by means of subjets in Ethics, Axiollogy, Deontology or Humanism or, that raises it in their description although they properly do not give the name him of Ethics or another one with equal meaning.</div><div>In this Evaluativa Investigation the 96,5% of the reviewed Curricula mentioned ethical aspects and of values in the formation that offer to and the students. Reason why the mission shaped in the reviewed Curricula in ethical questions is fulfilled.</div><div><br /></div><div>KEY WORDS</div><div>Ethics, Values, Mission, Curricula.</div>

El objetivo de este artículo es proponer una lectura de la novela breve Moho (2010) de la escritora mexicana Paulette Jonguitud Acosta, a partir de algunas reflexiones sobre la corporalidad que el horizonte posthumanista ha hecho posibles. Si el humanismo postulaba —de manera directa o indirecta—, un tipo de cuerpo privilegiado (varón, heterosexual, blanco, europeo, burgués, etc.), desde una perspectiva posthumanista se pone en crisis ese modelo corporal único y predominante. En este sentido, la metamorfosis del cuerpo de Constanza, protagonista de la obra, permite el despliegue de una serie de (y una meditación sobre) otras posibilidades corporales: animal, monstruo, vegetal, etc. Para el análisis, se empleará fundamentalmente la noción de pensamiento del cuerpo postulada por Julieta Yelin.

One of the greater influences on Xavier Villaurrutia’s poetry was the philosophical work of Martin Heidegger. Also, among the Mexican poet’s favorite readings was The notes of Malte Laurids Brigge, a novel by Rainer Maria Rilke, which is conceptually connected with Georg Wilhelm Friedrich Hegel’s dialectical philosophy and Friedrich Schiller’s humanism. The present work is an interpretation of Nostalgia de la muerte by Villaurrutia based on the concepts of “turn towards the open” (Heidegger), “personal death” (Rilke), “subject as the absolute and as nothingness” (Hegel) and “aesthetic education of the human” (Schiller).

<span>En la historia de las universidades novohispanas sobresale la figura de Fran- cisco Cervantes de Salazar, icónico humanista y polémico letrado. En su obra México en 1554, Cervantes ofrece un testimonio sobre el inicio de la vida universitaria novohispana. El texto Academia Mexicana, traducido como “La Universidad de México” se le ha catego- rizado como Diálogo escolar, didáctico o pedagógico sin precisar tal atribución desde un análisis pedagógico. Debido a que disciplinas como la Historia, Filosofía y Filología apor- tan elementos significativos para comprenderlo, se propone una lectura interdisciplinaria. Una interpretación proporcionada del texto Academia Mexicana desde el movimiento histórico de la cultura novohispana permitirá valorar un auxiliar de enseñanza como una expresión humanística nacida de un pensamiento situado.</span>

Cada vez en menor medida el mercado laboral mexicano se distingue por la permanencia y estabilidad del empleo en el sector público y en el sector productivo. Esto se le atribuye principalmente al impacto que han tenido la innovación tecnológica y la generación del conocimiento en el mundo. Tanto la producción agrícola como industrial, otrora pilares de la economía, han cedido el paso a favor de los servicios y el comercio. En este sentido, resulta cada vez más difícil encontrar empleos duraderos y estables. En el mundo, se ha incrementado la subcontratación, la terciarización de la economía y el teletrabajo. Por ejemplo, son menos los trabajadores de planta en las fábricas, de profesores de base en las instituciones educativas y de contratos seguros para los jóvenes. La brecha de la desigualdad social se amplía cada vez debido a la diversidad de capacidades y la obtención de ingresos en el mercado laboral. Es por ello que en el presente ensayo, se encontró que la educación superior juega un papel importante, considerada ya no sólo como una institución cultural y política, sino también con un reconocimiento a su carácter económico. Además, las actuales exigencias del mercado laboral y la educación superior, necesitan también de una nueva relación en un contexto de ética humanista.

El presente trabajo busca ilustrar brevemente la obra y el actuar diplomático de Isidro Fabela, aquien consideramos el artífice del modelo de política exterior del nacionalismo revolucionario.El nacionalismo revolucionario tuvo varios rostros. Por un lado, reafirmó el poderautoritario del presidencialismo mexicano, delineó su carácter corporativista y construyó, parabien o para mal, el entramado institucional del México moderno. También aportó al sistemainternacional del siglo XX posiciones muy importantes, formuladas por un país frágil y débil,sobre el sentido del derecho y la solidaridad internacionales. Estas contribuciones merecen seranalizadas y revalorada toda vez que permitieron el manejo de la política exterior mexicanacon márgenes importantes de libertad y legitimidad, sobretodo por el énfasis humanista y éticode muchas de sus posiciones y acciones. Lo anterior lo explicaremos dibujando también unbreve bosquejo de la vida y obra de Isidro Fabela a quien consideramos, como ya se indicó, elarquitecto práctico y teórico del nacionalismo revolucionario en su rostro internacionalista.

Thelma Johnson Streat is perhaps best known as the first African American woman to have work acquired by the Museum of Modern Art. However, in the 1940s–1950s she inhabited multiple coinciding roles: painter, performer, choreographer, cultural ethnographer, and folklore collector. As part of this expansive practice, her canvases display a peculiar movement and animacy while her dances transmit the restraint of the two-dimensional figure. Drawing from black feminist theoretical redefinitions of the human, this paper argues that Streat’s exploration of muralism, African American spirituals, Native Northwest Coast cultural production, and Yaqui Mexican-Indigenous folk music established a diasporic mapping forged through the coxtension of gesture and brushstroke. This transmedial work disorients colonial cartographies which were the products of displacement, conquest, and dispossession, aiding notions of a new humanism at mid-century.

Manabendra Nath Roy (1887-1954) was the founder of the Communist Parties of Mexico and India and a socialist-humanist philosopher. In the Western world, his works are today widely ignored and forgotten. This article introduces some philosophical aspects of Roy’s thought. It engages with foundations of his theory and shows its relevance for the study of communication, culture, technology, the human being, fascism, and nationalism. Frankfurt School thinkers such as Theodor W. Adorno, Max Horkheimer, Herbert Marcuse, and Erich Fromm were interested in similar topics to Roy. This article also compares the approach of Roy and the Frankfurt School. It shows parallels between Roy and the first generation of the Frankfurt School with respect to themes such as the dialectic of technology and society, the dialectic of the Enlightenment, fascism, nationalism, and authoritarianism. In the age of new nationalisms and authoritarian capitalism, global environmental crises, capitalist crisis, and the digital crisis, socialist-humanist theories such as M. N. Roy’s can inspire struggles for a humanist and socialist society as antidotes to the acceleration and deepening of the three crises.

El estudio de caso de la empresa investigada busca comprender la responsabilidad social empresarial (RSE), analizando su cadena de valor desde el Modelo de las 31 prácticas de las cadenas de suministro que el World Economic Forum (2015) propone, desde la perspectiva de la triple ventaja: rentabilidad, medio ambiente y desarrollo de las economías locales. Es una investigación de tipo cualitativa con enfoque de estudio de caso descriptivo. El objetivo del trabajo es observar el impacto de las operaciones de logística internacional en una pyme exportadora mexicana, y analizar si su trascendencia económica ha tenido un desarrollo sustentable en lo social, económico y ambiental. Los resultados indican una ventaja competitiva en la diferenciación del producto a partir del concepto de valor compartido de Porter y Kramer (2002). De acuerdo con el Modelo del WEF, el arquetipo es Liberal humanista, puesto que enfatiza el valor del negocio en 65% y pondera aspectos socio ambientales en un 35 %. No obstante, los impactos en la cadena de suministro deberán mitigarse si se espera que se identifique a la organización como una empresa socialmente responsable.

Abstract.Psychological intervention nowadays requires creatively implemented changes in response to psychosocial reality, this time thinking of the Mexican reality, able to shed, successful, visible, clear results, targets. This requires creative strategies to consider the cultural and psychosocial characteristics of the environment. It is a method that moves the empowerment of the powers of the person to face a hostile reality, creating resilient scenarios that allow their way successfully in a complex society, overwhelmed by the psychosocial hostility and corruption that allow their way successfully in a complex society, overwhelmed by the psychosocial hostility and corruption, that draws a society steeped in a complex state of violence, powerlessness, crime and insecurity. The applied method is based on the structure of the Clinical Method, the backbone of the research is recognized as qualitative, is a Research Participant where the therapist was part of the university community where this therapeutic style that departed from psychoanalytic bases and humanist conviction, was worked with university students attending Psychological Care for 8 years, achieving fortunate results in the transformation of their scenarios, based on the transformation of their intrapersonal be. The tool used is resilience, arising from the spiritual dimension, mobilizing force of all the skills that make a person who mobilized in deep introspection are the mechanism that implements positive improvement scenarios, scenarios rebuild, decisions to make, in function of a fundamental axis: the overwhelming transformation of order, internal order to put arising externally and spaces extend outwards, where the person can break through and develop. All framed by the process of guidance and support.Keywords: Psychological Intervention, Guidance, Spiritual Dimension, Empowerment, Resilience.Resumen.La intervención psicológica en nuestros días exige cambios implementados creativamente en respuesta a la realidad psicosocial, esta vez pensando en la realidad mexicana, capaces de arrojar resultados claros, objetivos, exitosos, visibles. Ello requiere estrategias creativas que consideren las características culturales y psicosociales del entorno. Se trata de un método que moviliza el adueñamiento de las competencias de la persona, para afrontar una realidad hostil, creando escenarios resilientes que le permitan abrirse paso exitosamente en una sociedad compleja, rebasada por esa hostilidad psicosocial y la corrupción, que dibuja una sociedad inmersa en un complejo estado de violencia, indefensión, delincuencia e inseguridad. El Método aplicado se basa en la estructura del Método Clínico, la columna vertebral de la Investigación se reconoce como cualitativa, se trata de una Investigación Participante donde el terapeuta formó parte de la comunidad universitaria donde este estilo terapéutico, que partió de bases psicoanalíticas y una convicción humanista, fue trabajado con jóvenes universitarios que acudían a Atención Psicológica durante 8 años, logrando resultados afortunados en la transformación de sus escenarios, partiendo de la transformación de su ser intrapersonal. La herramienta utilizada es la resiliencia, surgida desde la dimensión espiritual, fuerza movilizadora de todas las competencias que hacen a la persona, que movilizadas en una introspección profunda constituyen el mecanismo que implementa escenarios positivos de mejora, escenarios por reconstruir, decisiones por tomar, en función de un eje fundamental: la transformación avasalladora del orden, poner orden interior para que surja externamente, y los espacios se extiendan hacia el exterior, donde la persona pueda abrir camino y desarrollarse. Todo, enmarcado en un proceso de orientación y acompañamiento.Palabras Clave: Intervención Psicológica, Orientación, Dimensión espiritual, Adueñamiento, Resiliencia

Beyond a century, however, tradition is of no value. The pre-Hispanic Tarascans and those of a few generations ago are merged into “antepasados” and unless an historically known event is referred to, it is difficult to know to what period a tradition refers.—Ralph L. Beals, Pedro Carrasco, and Thomas McCorkle, 1944This article examines the emergence and transformation of the legendary Vasco de Quiroga from the eighteenth to the twentieth centuries. It argues that from the mid-eighteenth century onward Vasco de Quiroga has been transformed into a humanist icon due to the shifting needs of various “historical presents.” Today Vasco de Quiroga is remembered for the utopian communities he dreamed of establishing among the “Indians” of Michoacán, where he served as the first bishop from 1536-1565. However, the traditional image of Vasco de Quiroga as a saintly father figure who understood and was beloved by his Indian charges is best understood as an after-the-fact reconstruction rooted more in colonial discourse, creole perceptions and the formation of modern Mexican nationalism than the sixteenth-century past.

This article operates on two premises: 1) that contemporary practices of intensive industrial livestock farming are producing catastrophic ecological effects, and 2) that, in the capitalist drive for maximum productive efficiency and the absence of effectively enforced animal-welfare legislation, industrial meat producers currently inflict atrocious abuses on animals on a historically unprecedented scale. Taking a cue from Michael Pollan’s proposal of glass-walled slaughterhouses as a remedy for the presently unchecked brutality, I examine a text that would appear to offer extraordinary insight into a highly secretive operation: a contemporary documentary film shot primarily in a Mexican cattle slaughterhouse yet circulated internationally, screened for the Mexican Senate, and nominated for a U.S. Academy Award. My argument is that, like the makers of previous slaughterhouse documentaries, La Parka director Gabriel Serra overcame the taboo against showing real animal slaughter in large part by evading consideration of the crucial ethical and political implications and by claiming to represent the slaughter of non-human animals as a metaphor for human suffering. I analyze Serra’s apologetic and solipsistic humanist rhetoric and the specific technical devices by which he structures his film as a “character portrait” of a saintly slaughterer, seeking to absolve him of moral responsibility having stunned or killed close to four million animals in the course of a twenty-five-year career. I argue that the intended justification of industrial slaughter is undermined by various textual contradictions, including the protagonist’s own comments on his persistent feelings of guilt, his evidently traumatized state, and the sheer power of images of animal killing, which various film theorists have interpreted as unique in their ability to resist metaphorization and rhetorical containment.

Sin duda, el consumo de drogas no solo afecta a quien consume, sino a quienes conviven con el usuario, de ahí que el propósito de este estudio fue obtener datos sobre las afectaciones, tanto físicas como psicológicas, propiciadas por dicha convivencia, a partir de una exploración de los bloqueos gestálticos propuestos desde la psicoterapia Gestalt, y los estilos de enfrentamiento que implementan los familiares de usuarios, frente al consumo de su ser querido. Se evaluaron dos grupos de 30 personas cada uno; el primero de familiares de usuarios de drogas, y el segundo sin familiares de drogas, el diseño fue transversal y los métodos cualitativos. Se aplicaron tres instrumentos: la Escala de síntomas SRT, la Escala de Bloqueos Gestálticos Castanedo-Munguía y el Cuestionario de Enfrentamiento CQ, los tres validados en población mexicana. Se obtuvieron altos niveles de fiabilidad de los instrumentos, aunado a correlaciones significativas, sobre todo en bloqueos gestálticos y rasgos psicopatológicos, además, diferencias significativas en cuanto a síntomas psicológicos y síntomas totales presentes en el grupo que cuentan con un familiar de usuario y aquellos que no. Los datos obtenidos permiten el diseño de una novedosa intervención psicoterapéutica, que incorpore los elementos de las intervenciones para familiares de usuarios, más utilizadas hasta el momento, de corte cognitivo conductual, e incorporar los elementos fundamentales del enfoque humanista para un tratamiento más integral.

The artist; disciple, abundant, multiple, restless.The true artist, capable, practicing, skillful,Maintains dialogue with his heart, meets things with his mind.The true artist draws out all from his heartNáhuatl text quoted in Keen (1971, 23)Dancer and choreographer José Limón was an artist of epic proportions, both in terms of the scope of his creative energy and the depth of his passionate humanism. Many of his dances speak to his search for the nobility in the human spirit, while others explore darker themes of betrayal, conflict, and despair. Whatever the subject or theme, Limón's dances reveal a consummate craftsman, a devout formalist who sought to reconcile, through his dances, the drama of emotion with the exigencies of choreographic composition and design. As a choreographer, Limón was often most eloquent in creating compact dance-dramas with archetypal, mythic, or literary characters: The Moor's Pavane, The Exiles, The Emperor Jones, and La Malinche.Limón belongs to the second generation of American modern dancers; in his memoirs, the choreographer metaphorically casts Isadora Duncan and Harald Kreutzberg as his “parents,” Doris Humphrey and Charles Weidman as his “foster parents,” and Ruth St. Denis and Ted Shawn as his “grandparents.” His true origins, while more prosaic, were central to his life as a creative artist. Limón was born in the city of Culiacán, in the Mexican state of Sinaloa. His father, Florencio Limón, was a musician, “a pedagogue, conductor and director of the State Academy of Music” (Garafola 1999, 1). His mother, Francisca, came from a good bourgeois family.

Rowe (1964) es, tal vez, quien sugirió antes que nadie —con un fino sentido del tiempo histórico— que el jesuita Acosta fue el escritor de Indias que establece primeramente una secuencia temporal en que diversas etapas de la evolución cultural se «suceden» unas a otras. La tipología presente en el proemio de su tratado misional (De Procuranda Indorum salute, 1588) se «historiza» solamente en su Historia de 1590, precisamente al toparse con las tradiciones mexicanas sobre su pasado por contraposición con los «chichimecas», que Acosta percibe como «paralelas» a las tradiciones incaicas sobre los «chunchos» de los Andes, Al año siguiente publicará Rowe una reflexión general sobre «los orígenes renacentistas de la antropología» (American Anthropologist, 1965): lo que importaba de esta disciplina era haber destruido el etnocentrismo cristiano a la hora de contemplar otras culturas, y eso por la admiración y traducción nueva de los humanistas italianos de los siglos xiv y xv hacia los textos y monunentos clásicos, producto de una cultura no cristiana. Yo encontré un filón interpretativo en estos dos artículos (1964, 1965) para construir un edificio antropológico al P. Acosta, afiliándolo a la corriente humanista más que confiando en sus datos etnográficos (la mayor parte prestados).

At present, a special role is played by socio-philosophical studies of a worldview and methodological nature. There is a need for systematization and generalization of knowledge of the humanities and natural sciences about a person on a united integrative scientific and philosophical basis. This makes it possible to take a fresh look at the solution of the urgent problems facing society in the modern transitional era, when old values lose their significance, and new ones are only just beginning to take shape in public consciousness. A person should be in the center of attention not only as a natural or socially active being, but also as a responsible person. In connection with the foregoing, the original conception of the integrated personality of the contemporary American humanist philosopher Archie J. Bahm (1907–1996), set forth in his monograph “Why be moral?” (1992) and who is a representative of a special philosophical trend – organicism. His works have no translational analogues in domestic literature. In this digest for the first time we conduct a brief study of the main provisions of his personality theory and its relations with social groups of different levels to which one belongs in a democratic society. This is especially actual in the light of the transition of Russian society from an authoritarian orientation to democratic forms of government, taking into account its national identity and its own historical experience.

Ralph Lee Woodward, Jr., Central America: A Nation Divided. New York: Oxford University Press, 1985. Pp. 390. Cloth, $22.50; Paper $8.95. Second Edition. Review by Donald J. Mabry of Mississippi State University. Edward M. Anson. A Civilization Primer. San Diego: Harcourt Brace Jovanovich, 1985. Pp. 121. Spiral bound, $5.95. Review by Gordon R. Mork of Purdue University. Stephen J. Lee. Aspects of European History, 1494-1789. Second edition. London & New York: Methuen, 1984. Pp. viii, 312. Paper, $11.95. Review by Michael W. Howell of The School of the Ozarks. Roland N. Stromberg. European Intellectual History Since 1789. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1986. Fourth edition. Pp. x, 340. Paper, $18.95. Review by Irby C. Nichols, Jr. of North Texas State University. R. W. Southern. Medieval Humanism and Other Studies. New York: Basil Blackwell, 1985. Pp. 261. Cloth, $24.95; Paper, $10.95. Review by Benjamin F. Taggie of Central Michigan University. H. T. Dickinson. British Radicalism and the French Revolution, 1789-1815. New York: Basil Blackwell, 1985. Pp. 88. Paper, $6.95; F. D. Dow. Radicalism in the English Revolution, 1640-1660. New York: Basil Blackwell, 1985. Pp. 90. Paper, $6.95. Review by Harry E. Wade of East Texas State University. H. R. Kedward. Occupied France: Collaboration and Resistance 1940-1944. New York: Basil Blackwell, 1985. Pp. 88. $6.95; M. E. Chamberlain. Decolonization: The Fall of the European Empire. New York: Basil Blackwell, 1985. Pp. 86. $6.95. Review by Steven Philip Kramer of the University of New Mexico. Harriet Ward. World Powers in the Twentieth Century. London: British Broadcasting Corporation and the Heinemann Educational Books, 1985. Second edition. Pp. xvii, 333. Paper, $12.00. Review by Gerald H. Davis of Georgia State University. Paul Preston, ed. Revolution and War in Spain, 1931-1939. London and New York: Methuen, 1984. Pp. xi, 299. Cloth, $29.95: Paper, $12.95. Review by Robert Kern of the University of New Mexico. Glenn Blackburn. The West and the World Since 1945. New York: St. Martin's Press, 1985. Pp. vi, 152. Paper, $9.95. Review by Victoria L. Enders of Northern Arizona University. M. K. Dziewanowski. A History of Soviet Russia. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1985. Second edition. Pp. x, 406. Paper, $22.95. Review by Elizabeth J. Wilcoxson of Northern Essex Community College. Peter L. Steinberg. The Great "Red Menace": United States Prosecution of American Communists, 1947-1952. Westport, CT: Greenwood Press, 1984. Pp. xiv, 311. Cloth, $35.00. Review by Kenneth G. Alfers of Mountain View College. Winthrop D. Jordan, Leon F. Litwack, Richard Hoftstadter, William Miller, Daniel Aaron. The United States: Brief Edition. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1985. Second Edition. Pp. xiv, 513. Paper, $19.95. Review by Richard A. Diem of The University of Texas at San Antonio. Edwin J. Perkins and Gary M. Walton. A Prosperous People: The Growth of the American Economy. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1985. Pp. xiii, 240. Paper, $14.95. Review by Larry Madaras of Howard Community College.

The image on the cover of this second issue of JOLCEL shows a detail from the so-called Franks Casket, an early eight-century Anglo-Saxon chest made out of whale’s bone, possibly designed to hold a psalter. This artefact constitutes a truly breath-taking nexus of cultural traditions, juxtaposing tableaus as varied as Romulus and Remus being suckled by the shewolf, the mythical Germanic Wayland the Smith at work on his anvil, and the Adoration of the Magi. The scene which has been reproduced here depicts the consequences of the Roman emperor Titus’ sacking of the city of Jerusalem. The inscription in the upper righthand margin starts out in the Latin tongue and script: “hic fugiant hierusalim” (“Here flee from Jerusalem…”). This phrase is then continued vertically, still in Latin but rendered in Anglo-Saxon runes: “ᚪᚠᛁᛏᚪᛏᚩᚱᛖᛋ,” which can be transcribed as “(h)abitatores” (“…its inhabitants”). If we also were to take a look at the left side of this panel (not included here), we would encounter further runic inscriptions in Anglo-Saxon that describe the ancient siege itself. Clearly, Latin and its cultural past are being represented here as being part of a larger and more complex whole, a whole in which, at first sight, they do not even seem to occupy a central position. This leads us to the present volume’s overarching topic, ‘Latin on the margins’, which has its earliest origins in the Telling Tales Out of School-conference organised by RELICS in 2017. It might come as a surprise to the reader that, only having arrived at our second issue, we turn to the aspect of Latin on the margins. However, by placing these topics at the centre of our journal, and in dialogue with texts that are traditionally considered key texts of the Latin tradition, we seek to reconsider the aspect of centre versus margin in Latin literature, with a particular focus on how education in Latin played a crucial role in this. Indeed, the three articles we present to the reader in this issue deal with texts that are generally viewed as examples of the use of Latin in the margins. The margins in question are either geographical ones (Tlatelolco in Mexico City) or chronological ones (nineteenthcentury Sweden). This issue hopes to show that what we have come to define as ‘marginal’ is only a question of perspective. In the formation of writers that we consider today to be at the margin of the Latin tradition, Latin education still was—or had recently become—a central element. Andrew Laird (Brown University) and Heréndira Tellez Nieto (Cátedras Conacyt), in their respective articles, draw attention to the College of Tlatelolco, located in Mexico City. The use of Latin for the instruction of the Nahua peoples was never regarded as a ‘marginal’ phenomenon; on the contrary, Latin was a crucial medium to enhance mutual understanding, which in turn created a new and vibrant dynamic, far from Europe. This explains how Tlatelolco became a new centre for the study of the Latin language and its literatures, in interaction with the indigenous traditions of native Mexicans. Chronologically and geographically, nineteenth-century Sweden is, undoubtedly, at the margin of the Latin tradition; but, as Arsenii Vetushko-Kalevich (Lund University) explores in his article, for someone like Carl Georg Brunius, author of the longest Latin poem ever written in Sweden, the attempt to rewrite Nordic mythology in classical Latin hexameters probably felt more like a natural reflex than as an anachronism. By reinterpreting the classical echoes in the epic De diis arctois as more than mere “metrical necessities,” Vetushko-Kalevich seeks to give new meaning to the poem. Finally, in his illuminative response to the articles of this issue, Alejandro Coroleu (ICREA—Universitat Autònoma de Barcelona) reflects more deeply on the consequences of this thinking in terms of what he calls “beyond Europe, beyond the Renaissance, and beyond the vernacular.” He makes a plea for the inclusion of these texts that are usually left out of the picture, in order to get a better insight in the aspects which make the Latin tradition a cosmopolitan one. The second issue of JOLCEL focuses on texts from the (early) modern period, but intentionally goes beyond those of the Italian humanist ideals. The articles analyse the use of Latin in contexts where the idea of translatio imperii is at first sight no longer a logical one: the Latin tradition has to impose itself on already existing traditions, such as the Nahua mythology or Nordic sagas. Interestingly, this imposition soon shifts to a renegotiation of the hierarchy of traditions. Latin, then, becomes a medium in which new traditions emerge.

La Revista de Derecho del Instituto de Investigación Jurídica de la Facultad de Ciencias Jurídicas de la Universidad Nacional Autónoma de Honduras presenta su cuadragésimo primero (41) volumen, número uno (1) del año dos mil vente (2020). El instituto con una trayectoria investigativa de más de cincuenta (50) años ha logrado realizar investigaciones y artículos jurídicos entre otros trabajos científicos, que son parte de la tradición del hacer universitario y se ven reflejados en la Revista de Derecho. Generando un espacio nacional como internacional para investigadores consolidados de larga trayectoria en la indagación, como de aquellos, que quieren exponer sus primeros trabajos y producciones intelectuales. Todos cumpliendo con la rigurosidad de método de investigación científica y jurídica. Nuestra revista ya es el sitio predilecto para publicar de muchos que tienen la disciplina y el rigor de presentar ante la comunidad intelectual como ciudadana en general, sus hallazgos y conjeturas científicas, para dar luz y facilitar la interpretación de la realidad jurídica a la luminosidad de la verdad comprobada en sus obras. La actual edición de la Revista de Derecho es marcada por un contexto especial para Honduras y el mundo, la pandemia de la COVID-19, los huracanes “Eta” y “Iota”, han dejado devastada nuestra nación en sus dimensiones territoriales, sociales, económicas, ambientales, alimentarias, educativas y demás que se pueda imaginar en el desarrollo humano, se proyectan según los economistas al menos cincuenta (50) años de atraso. Debemos enfrentar justamente con el aporte de la ciencia, la innovación y la tecnología, pero sobre todo con enfoque humanista y solidario, la construcción nuevos escenarios nacionales e internacionales apoyados en redes sociales solidas soportadas por una plataforma jurídica capaz de legitimar las necesidades de convivencia de manera igualitaria, equitativa, justa socialmente hablando, con un enfoque de derechos que genere confianza, trasparencia, inclusión y seguridad jurídica. Los directores tanto del Instituto como de la Revista de Derecho no escatimaron esfuerzos para hace posible en el actual contexto de pandemia y de crisis, sanitaria, humanitaria, alimentaria y climática mundial, esta nueva edición, justamente porque lo que necesitamos como países es, más ciencia, más investigación y más reflexión de nuestras realidades, lograr propuestas para superar los desafíos del SXXI. Los catorce (14) artículos que se desprenden muchos de investigaciones más amplias y dos (2) ensayos en temáticas de actualidad, logran un abanico de temáticas jurídicas que marcan la región como el país y el derecho español, los cambios que estamos sufriendo como sociedades y de que forma nos afectan en, nuestro estado de derecho, nuestra democracia y nuestro estado de derechos humanos en general. Bajo enfoque metodológicos diversos muchos sobre derecho comparado. En materia penal , se hace referencia a temáticas fundamentales como lo es el articulo número uno (1) con la “…la responsabilidad penal de las personas jurídicas en el nuevo Código Penal…, es un modelo que ha fracasado y poco sostenido por la Dogmática y por la jurisprudencia.” ; el artículo dos (2) igualmente se logra “comparar desde una perspectiva jurídico-científica el rol de la Comisión Internacional Contra la Impunidad en Guatemala (CICIG) y de la Misión de Apoyo Contra la Corrupción y la Impunidad en Honduras (MACCIH).”; el articulo cinco (5) como propuesta se plantea “…promover la base de una Teoría del “ISN” (Interés Superior del Niño) que permita estudiar los supuestos que sustentan los derechos vinculados al interés superior del niño. Ostentando su derecho a una protección especial, durante el proceso penal, por su alta condición de vulnerabilidad…” ; el artículo número seis (6) analiza la perspectiva de genero en el nuevo código penal “…normativa penal aprobada a la luz de los desarrollos doctrinales en la materia, con el propósito de determinar, si la inclusión de estos elementos es suficiente para afirmar que el nuevo Código Penal cuenta con una perspectiva de género…”; articulo número siete (7) hace los análisis de los delitos y penas en el “… nuevo Código Penal contenido en el Decreto 130-2017, siendo ya el quinto Código Penal que rige los delitos y las penas en nuestro país; hecho histórico que consideramos no debe pasar inadvertido en la actividad académica, más aún cuando sabemos previo a su entrada en vigencia existió una gran polémica sobre la conveniencia o no de este nuevo orden normativo…” concluyéndose en esta temática con el articulo número nueve (9) tema que relaciona la corrupción privada en donde se hace “… la ponderación entre los intereses jurídicos que dicho delito debe proteger. Asimismo, la percepción que tiene la ciudadanía hondureña con respecto al delito de corrupción privada, con relación a introducir el tema en la dinámica hondureña.” En materia de derechos humanos interesantes ilustraciones ; el articulo tres (3) presenta una publicación de caso marcando los “…elementos más relevantes del estudio y análisis de realizados en la resolución de la Novena Sala Regional Metropolitana del Tribunal Federal de Justicia Administrativa de los Estados Unidos Mexicanos, en la que reconoce la condición de refugiado a un solicitante de nacionalidad guatemalteca que se identifica como gay en un contexto de violencia y discriminación por orientación sexual e identidad de género, elaborando una definición de refugiado incluyendo un componente de género de conformidad de la normativa de origen tanto nacional -México- como internacional en materia de asilo …”; artículo número ocho (8) La tutela efectiva de derechos fundamentales “…determinar si la persona jurídica es beneficiaria o no de derechos fundamentales en Honduras, …examinando a su vez la doctrina constitucional sobre la teoría de atribución de titularidad de estos derechos, para así observar la realidad jurídico – constitucional hondureña a la luz de los principios y fines del texto fundacional…”; articulo número doce (12) Con énfasis en desarrollo sostenible y riesgo ambiental tenemos “…El estudio se justifica habida cuenta de las directrices establecidas por esta rama del derecho que permiten una transversalidad con las pautas del Derecho Ambiental, revelando algunos desafíos a los que se enfrenta la planificación frente a los riesgos emergentes y, la necesidad de promover la protección del medio ambiente para las generaciones actuales y futuras…”; articulo número catorce (14) como parte del estudio del contexto actual de pandemia sanitaria se presenta el examen de la responsabilidad internacional de China “…un hecho internacionalmente ilícito, la responsabilidad internacional de organismos internacionales universales y regionales en la dispersión del Covid-19 ya sea por acción u omisión, en estricta consonancia con la implicación de colaboración inexacta por parte de China en el estudio y divulgación oportuna de las consecuencias patológicas del Síndrome Respiratorio Severo Agudo Coronavirus 2 (SARS-CoV2 por sus siglas en inglés) en el ser humano, …” En materia civil ,un interesante trabajo publicado, en el artículo número cuatro (4) ,el proceso monitorio como medio efectivo para tutelar el derecho de crédito “…visión comparativa del monitorio español a efecto de conocer algunas reformas que se han producido en el mismo para procurar una mayor efectividad en su aplicación, todo esto considerando que la Ley de Enjuiciamiento Civil española sirvió de inspiración para la creación del CPC( Código Procesal Civil).”; así como el articulo número once (11) y su argumento del “…Secreto Industrial, actualmente con la competitividad tan desmesurada en el mercado internacional y nacional, cada vez se vuelve más utilizada por empresas de diferentes rubros, misma que por su esencia de secreto es muy codiciada para su obtención de manera ilícita, la normativa actual es insuficiente para hacerle frente a estas diversas prácticas de mala fe comercial, ya que la vulneran directamente, a diferencias de otras figuras de la propiedad industrial que cuentan con mecanismos protectorios,…” Al amparo de la temática de interpretación jurídica con un enfoque histórico, nos presenta en el artículo número diez (10) una publicación sobre los orígenes de interpretación constitucional en materia tributaria “…la crisis gestada en la Alcaldía Mayor de Tegucigalpa por la interpretación que varios pueblos indígenas dieron a ciertos artículos de la Constitución Política de la Monarquía Española, durante su segundo periodo de vigencia a partir de 1820…”; articulo número trece (13) la prueba anticipada analizada a través del “…derecho comparado para demostrar cual es la noción, que el mundo está teniendo en cuanto a la relevancia de las partes para resolver sus conflictos, asimismo ofrezco el mecanismo de la prueba anticipada como una nueva noción, con características de autonomía con la mera intención de información, influenciada principalmente por el derecho brasileño procesal vigente y de origen de Common Law.” Finalmente en cuanto a la presentación de artículos científicos se refiere, se el problema del soborno como una crisis mundial. Esta práctica perniciosa ha estado presente a lo largo de toda la historia de la humanidad. En esta investigación se busca explorar los planteamientos éticos sobre el soborno así como sus efectos devastadores en la democracia y en el desarrollo de un país. Cerrando con dos ensayos uno sobre la inconstitucionalidad de la inmunidad parlamentaria derivada de la reforma a la ley orgánica del congreso nacional y el otro sobre las mujeres en política: hacia la reivindicación de los derechos políticos-electorales. Se reconoce el valioso esfuerzo de todos los investigadores al igual que a la dirección de la revisita por tan importante edición. Esperando sean citados los autores, en los trabajos futuros de investigación de los lectores y puedan llenar de valor las publicaciones.

¿Qué es lo que nos hace diferentes a los mexicanos de otras culturas?, es una interrogante que ha inquietado a pensadores, filósofos, historiadores, intelectuales, escritores y simples ciudadanos de a pie, en su búsqueda por tratar de encontrar y explicar aquellas características únicas que definen a la cultura mexicana y, por ende, a los mexicanos. César Cansino, politólogo y filósofo mexicano, en su más reciente libro “El excepcionalismo mexicano. Entre el estoicismo y la esperanza”, se adentra en nuestros orígenes a partir de una visión histórica y humanista para analizar la psicología del mexicano, desmitificando los adjetivos con los cuales nos han etiquetado sistemáticamente, al tiempo que ofrece un respiro esperanzador: sólo a través de la mutación de la sociedad mexicana podremos consolidar nuestra democracia.

El concepto humanismo, en su acepción contemporánea, aparece por primera vez en los círculos intelectuales mexicanos en el discurso pronunciado por Pedro Henríquez Ureña para el inicio de clases del año 1914, de la Escuela de Altos Estudios. A partir de ese hecho, el articulo busca explorar en qué condiciones se da su emergencia, a partir de comprender qué es lo que hay ahí, en 1900, en el lugar del humanismo ¿Es un vacío? ¿Es algo designado con otro nombre y después, llamado humanismo? Para ello se revisa la correspondencia entre Alfonso Reyes y Pedro Henríquez Ureña, y los discursos alrededor del proceso de creación de la universidad Nacional, para mostrar cómo, ante el cambio de régimen político por la caída del porfiriato, el proyecto universitario no alcanza a definir la naturaleza del universitario, un vacío que ocupará el humanismo de Henríquez Ureña formado a partir de la tradición germánica y anglosajona.

Uno de los grandes educadores de México en los años de transición entre los siglos XIX y XX fue el humanista Justo Sierra Méndez, fundador de la Universidad Nacional de México, actual UNAM. Se distinguió por sus ideas positivistas de libertad, orden y progreso que proyectó en la educación mexicana del Porfiriato. Gran escritor y pedagogo de los textos escolares para los niños mexicanos, a quienes inculcó el “amor a la patria”. Esta investigación se interesa por el estudio de sus ideas educativas que impulsaron la libertad, el orden y el progreso en la mentalidad de las nuevas generaciones que hicieron la nuevaRevolución política y social, que señaló el cambio hacia la modernización de México en el mundo contemporáneo.

La musicoterapia ha crecido exponencialmente en los últimos años en México. Existen varias corrientes, desde la humanista a la conductista, y nuevos programas se crean constantemente. Todavía hay mucho que hacer para llevar a la musicoterapia al nivel profesional de otros países. Este artículo comparte algunos avances recientes con la esperanza de que el intercambio profesional apoye el desarrollo futuro de la musicoterapia en México.

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>El objetivo de esta contribución es determinar la asociación entre los factores personales, contextuales y tecnológicos con el logro educativo en estudiantes de Educación Media Superior en México. El estudio fue no experimental, descriptivo y correlacional con una muestra de 7,568 estudiantes que presentaron la prueba PISA 2015, en los 32 estados de la República Mexicana. Se construyó un modelo teórico a través de ecuaciones estructurales, considerando los enfoques humanista y sistémico. Los resultados muestran que existen asociaciones positivas del logro educativo con los factores: el uso tecnológico, ambiente escolar, autosuperación, dedicación escolar, profesor constructor, apoyos de padres/madres, y aprendizaje colaborativo; así como asociaciones negativas con: el ausentismo, disregulación emocional y profesor dominante. El modelo empírico construido muestra otras asociaciones: profesor constructor y mejor ambiente escolar; profesor limitador y ausentismo; disregulación emocional y falta de autosuperación. En conclusión, se propone la integración tecnológica, la transformación docente, la sinergia formativa y la activación de centros psicopedagógicos. </span></p></div></div></div></div></div></div>

RETRACTION:Revista Tiempo Histórico fue informada del plagio realizado por el sr. Christian Núñez Arancibia quien publicó bajo su nombre un artículo de Mónica Díaz titulado "The Indigenous Nuns of Corpus Christi: Race and Spirituality", editado originalmente por Susan Schroeder y Staffford Poole en el libro Religion in New Spain, (Albuquerque: New Mexico University Press, 2007), 179-192.Núñez Arancibia envió a distintas revistas de nuestro país, incluida Revista Tiempo Histórico, textos traducidos y plagiados de dicho libro. En nuestro caso el artículo fue evaluado por dos pares externos, quienes no percibieron el plagio debido a que el libro fue publicado en inglés y no fue de conocimiento de los evaluadores ni del comité editorial. Debido a lo señalado Tiempo Histórico eliminó el artículo del sitio web de la Revista. Dr. Milton Godoy Orellana.Editor responsableRevista Tiempo HistóricoUniversidad Academia de humanismo Cristiano.

Escribir la semblanza biográfica del Dr. Heriberto Arcila Herrera representa, para un servidor, una gran distinción y un alto honor; y lo es porque, por vez primera, en un documento, voy a referirme a mi Maestro.Conocí al Dr. Heriberto Arcila cuando cursaba el quinto año de la carrera y él regresaba de la ciudad de México vía Mexicali, siendo ya un nefrólogo y académico distinguido, donde hizo una breve estancia médica por invitación de su hermano Enrique. El sitio del encuentro fue el Instituto Neuropsiquiátrico, que dirigía con entusiasmo su fundador, el Dr. Raúl Cárdenas Torre, cuyo liderazgo se traducía en un ambiente festivo aunque, a la vez, disciplinado de trabajo.El Maestro Cárdenas, fue un médico que distinguió y apreció al Dr. Arcila desde la época estudiantil; también, fue el promotor principal de su formación de postgrado. De hecho, inicialmente el Dr. Arcila había sido motivado para estudiar neurocirugía en Cleveland, con el famoso neurocirujano Dr. Garner. Curso que tuvo que posponerse, por un compromiso con una beca que el Dr. Cárdenas había conseguido de los Laboratorios Farbiosa para algún médico yucateco y que, como bateador emergente, le tocó al Dr. Arcila al no aceptarla el candidato original. Así pues, no era fortuito que al retornar al terruño tuviera un sitio en el centro hospitalario que dirigía tan distinguido maestro de la medicina yucateca.

Teenage pregnancy has become one of the most important topics for population policies from different perspectives: talking about the volume of adolescent population, its growth and reproduction, as well as the biopsychosocial risk involved in teenage motherhood. Adolescent population in Mexico represents almost a fifth of the country’s population. It is an opportunity for social and economic development to ensure the sustainable growth of the nation. However, to achieve this growth, it is essential that the population is prepared both in an academic and humanist way.[1] However, several researches and policies created to improve the reproductive health of adolescents, forget that early motherhood in our country is the result of a complex economic, social and cultural context. The objective of this study was to evaluate the effects of primary prevention interventions in the prevention of unwanted pregnancies in adolescents. Conclusion. Strategies must be real, not only on paper and in speeches. Results should be directly reflected in the adolescent population. Strategies should be inclusive with adolescents and wide in context. Mexico does have a document which serves as basis to reduce the number of unwanted pregnancies in adolescents, but it is crucial that people participate, together with governmental institutions, in the implementation of this strategy; otherwise it is just going to stay as another good treaty.

Los maestros son investigadores. Reflexiones y Acciones es un libro con 338 páginas, (incluyendo un í­ndice analí­tico y un í­ndice de instituciones), que compendia 24 reportes, de los cuales algunos son individuales, y otros son colaborativos, de dos y hasta 4 coautores. En total 35 coautores, cuya unidad literaria se debe primero a que todos los autores se enfocan a lectoescritura, y segundo por el estilo literario de la traducción del inglés al español por una traductora única: Silvia Peláez Polo, quien imparte conferencias y seminarios, es directora teatral, investigadora, docente, guionista y narradora. Es miembro honorario de la Comisión de Teatro de la Sociedad General de Escritores de México (SOGEM) y miembro honorario de la México-North Research Network, Inc., de Washington como coordinadora del Performing Arts Project. La compiladora y autora principal, Leslie Patterson es Doctora en Filosofí­a, con Maestrí­a en Comunicación Oral y Licenciada en Educación del idioma Inglés. Los coautores son miembros del Teacher as Reasearcher Committee (Comité del Maestro Investigador) de la International Reading Association (Asociación Internacional de Lectura), creada desde 1956 en New Ark, Delaware, Estado Unidos. Este comité otorgará premios hasta por $4,000 dólares a los maestros que ganan el concurso de publicaciones 2013[2]. Esto pudiera significar que los autores compiten y por ello se esmeran, y resalta la importancia que se otorga a la lectura en dicho paí­s. El libro está traducido del inglés al español. Es una primera edición fechada en el 2002, la publicación original en inglés es de 1993[3]. y supone el resultado de un foro para difundir informes de investigación. Los relatos de docentes investigadores presentan casos concretos y personales de experiencias áulicas en diferentes instituciones, principalmente de Estados Unidos. Algunas historias se remontan a los 70’s, pero ello no implica ser anticuado, sino madurado. La investigación social es larga. Es humanista por plantear el enfoque de aprendizaje centrado en el alumno. Como defecto, a mi parecer, varios coautores abusan de la narrativa anecdótica, por ejemplo, ”Cuando fui a dar clases... me pasó.. y observé... y entonces vi.. reflexioné y me di cuenta de ...) y al no cerrar en recapitulaciones o conclusiones, llega el momento en el que el lector percibe más una plática de café que un reporte cientí­fico sobre un problema o metodologí­a especí­fica. Al final pesa el consenso donde todos reconocen la investigación - acción y la reflexión, personal y colectiva, como necesarios para la mejora de la práctica docente, aunque cada quién la haga a su manera. El libro está estructurado en cuatro partes. La primera, dirigida por Leslie Patterson, agrupa cuatro informes donde se abordan temas generales. Define la acción investigativa como una búsqueda en la que los maestros practicantes tratan de entender a los individuos, acciones, polí­ticas y eventos que constituyen su ámbito laboral para tomar decisiones profesionales, pero deja entrever la docencia profesional como la expresión de un amor que busca ser cada vez mejor ayudando a otros para aprender. Trata fundamentos históricos de las teorí­as del aprendizaje basados en la observación, retos y recompensas. Defiende la tesis de que hacer investigación sobre el propio actuar docente es lo que permite mejorar, y al mejorar reporta e implica remuneraciones económica, personal y profesional. En la segunda parte, dirigida por Karen Smith, están compendiados seis reportes enfocados a educación básica (primaria). En ellos, la constante es cómo los maestros mejoran, aprenden y resuelven sus problemas al escribir sobre su actuar, reflexionar e investigar sobre cómo mejorar su propio quehacer docente dentro y fuera del aula. Tomar conciencia de las discrepancias entre la teorí­a y práctica, lo enseñado, lo practicado, lo evaluado y lo útil. La importancia de evaluarse para impulsar el crecimiento y la mejora como docentes. Para mi gusto, el capí­tulo 10, de Mary Ann Nocerino, es el más interesante porque pondera más las conclusiones de sus reflexiones que la descripción de los hechos. Las conclusiones suelen ser más generales y aplicables que los hechos de casos concretos. La tercera parte, dirigida por Carol Santa aglutina ocho informes de maestros en investigación secundaria. Son interesantes los capí­tulos 13,14 y 15 porque tratan sobre la evaluación. Carol Minnick propone realizar el plan de estudios sobre la marcha y en función de las necesidades del alumno, lo cual hace eco con las reflexiones de Juan Bautista de La Salle La cuarta y última parte dirigida por Kathy Short, exhibe seis informes de maestros que forman al profesorado. Reconocen la prevalencia de la transmisión de conocimiento a alumnos pasivos a nivel licenciatura, y resalta la necesidad de que se reconsideren las creencias y ”lograr que sus métodos de enseñanza sean un reflejo de lo que enseñan en el aula” (predicar con el ejemplo). Se ”habla de” pero no se hace ni se ”habla desde”, por lo tanto el egresado carece de una experiencia firme, o una teorí­a comprobada. Por ello propone la investigación como indispensable para saber resolver problemas reales. La propuesta del Capí­tulo 23 de Kathryn Mitchell Pierce sobre formar grupos docentes amistosos para evaluarse por compañeros docentes y mejorar la práctica universitaria es digna de considerarse. En general esta parte lleva la metacognición del ”aprender a aprender” al plano de ”investigar (se) (nos) para (aprender a) enseñar”. ¿Qué tiene el libro para que valga la pena leerlo? Retrata la investigación docente sobre la práctica en el aula como una forma de renovar el entusiasmo docente. Aunque presenta casos y propuestas de solución a problemas concretos y cotidianos de la práctica docente en escuelas Americanas, con otro sistema educativo, postula la investigación - acción (con reflexión) como una necesidad para mejorar mediante una metodologí­a general aplicable a cualquier sociedad y sistema, muy sencilla de aplicar: Registrar observaciones, plantear preguntas, identificar patrones, definir problemas, investigar soluciones y/o respuestas, aplicar y evaluar, de manera cí­clica. Toso desde una actitud reflexiva y autocrí­tica que busca mejorar la profesionalización docente; de manera simplificada, plantear preguntas y encontrar respuestas. Una forma de mejora continua, sistematizada como ciencia educativa. ¿Cuál es la tesis fundamental? Hay varias. Insiste en el registro de observaciones defendiendo que ”la escritura es un combustible para el pensamiento”, motor de reflexión y cambio. El docente - investigador genera y unifica su propia teorí­a de la educación, la articula con la aplicación práctica del desempeño docente y la vincula con un diseño curricular actualizado, sin generar tres procesos incongruentes o anacrónicos entre sí­. El libro concluye que la nueva demanda educacional surge de una economí­a sustentada en el conocimiento (Planteamiento que concuerda con las declaraciones de la OCDE y que fundamentan las pruebas PISA), por lo cual, la misión docente cambia y se redefine, se ha demostrado que cuando los estudiantes hacen prácticas de campo e investigación dirigidos por sus maestros desde el salón de clase, aprenden mejor, lo que implica nuevas habilidades docentes para conducir grupos de investigación, donde las metodologí­as no se pueden tomar como recetarios de cocina, sino cada caso demanda metodologí­as dinámicas, cambiantes y como traje a la medida, que se definen en la reflexión acción o praxis y durante el proceso. Por ello, estudiantes y docentes deben redefinir su rol hacia ser pensadores, aprendices practicantes y lí­deres. El actuar docente se basa en decisiones, y estas decisiones se toman con base en información, sin embargo, una docencia eficaz y efectiva, profesionalizada, surge de que los docentes sistematicen su metacognición y tomen conciencia de la metodologí­a que siguen para definir contenidos, establecer dinámicas, crear materiales didácticos, planear evoluciones y sobre todo, reflexionen sobre cómo mejorar la propia práctica docente. Todo esto requiere interés por mejorar, (conclusión previa de Stephen Corey del Centro Universitario para Maestros, 1953) observar y plantear preguntas de investigación, pero la mayorí­a no hace un registro sistemático de estos procesos, y al no contar con registros, carece de la información para lograrlo. Por ello, no pueden crear los ambientes didácticos que eliminen problemas constantes. Presenta un reto complicado, primero porque define una tarea ardua y larga, ya que generalizar casos particulares toma mucho tiempo, o reclama coordinación de maestros interesados en el mismo tema para compartir experiencias y ahorrar tiempo, pero de fondo tiene un alcance muy fuerte. Los resultados de las investigaciones serán incómodas, pues posicionan al investigador como ente de cambio, y generarán problemas administrativos en la transformación de las estructuras, pero, si logran vencer la burocracia, serán los motores del mejoramiento del sistema educativo. Sobresale el hecho de que el rigor cientí­fico en educación depende más de la agudeza de la observación, la seriedad de la reflexión y su proceso lógico que de seguir pautas metodológicas de otras ciencias, la cual se aproxima, en un tinte muy humanista, al deseo de mejorar y realizar una autocrí­tica, que emanan del espí­ritu de ser mejor para servir mejor y ser más feliz en el proceso. Una visión más atractiva que la del simple, rigor cientí­fico. Valoración crí­tica. ¿Qué sirve, qué es importante, por qué es útil, por qué vale, qué es interesante? El libro sostiene que la mejora de la práctica docente no depende del conocimiento, sino de la actitud. Sólo un docente investigador autocrí­tico preocupado por mejorar su desempeño mejora su docencia, precisamente por la voluntad de hacer algo para mejorar. Descarta la importancia de saber investigar, porque así­ como a caminar se aprende caminando, se aprende a investigar investigando. Lo importante es empezar y así­ presente la investigación está al alcance de todos, desechando el mito del rigor para ser cientí­fico. Si bien, las experiencias planteadas no pertenecen al contexto mexicano de 2012, el libro vale porque los métodos son generales y vigentes en cualquier tiempo y lugar, pues plantea que no hay un método rí­gido, sino que el método se establece conforme se hace. Las soluciones concretas no son transferibles, pero sí­ la forma de encontrar soluciones. El libro vale porque desmitifica la investigación como algo riguroso destinado para los elegidos de élite, la presenta como algo factible, fácil, útil y remunerativo para cualquiera. La lectura es fluida, procede de manera inductiva, presentando el caso y luego la generalización. El libro es útil para un público general porque lo que se dice para el docente investigador sí­ resulta transferible a padres de familia, amigos, alumnos, y todo grupo social que desea mejorar. Las narraciones de las vivencias investigativas valen para convencer a cualquier docente que la viabilidad de hacer investigación, requiere algo más. Como una observación: la obra puede mejorar si al final de cada capí­tulo la narrativa finaliza con conclusiones concretas, hallazgos, propuestas, etc. No se debe olvidar que integrar las propuestas de solución también es loable. [1] Ingeniero Civil, docente de Licenciatura, con Maestrí­a en Ciencias de la Educación con Especialidad en Docencia e Investigación de la Educación Superior. [2] http://www.reading.org/Libraries/Awards/IRA_Teacher_as_Researcher_Grant_Guidelines_ 2013.pdf , consultado en lí­nea el 12 de junio del 2012 [3] Patterson, Leslie, & Patrick Shannon, et al. Eds. (1993). ”TEACHERS ARE RESEARCHERS: REFLECTION AND ACTION”. Newark, DE: International Reading Association. carlos@valhallasystems.net

Lepsius, Susanne / Friedrich Vollhardt / Oliver Bach (Hrsg.), Von der Allegorie zur Empirie. Natur im Rechtsdenken des Spätmittelalters und der Frühen Neuzeit (Abhandlungen zur rechtswissenschaftlichen Grundlagenforschung. Münchener Universitätsschriften. Juristische Fakultät, 100), Berlin 2018, Schmidt, VI u. 328 S., € 79,95. (Peter Oestmann, Münster) Baumgärtner, Ingrid / Nirit Ben-Aryeh Debby / Katrin Kogman-Appel (Hrsg.), Maps and Travel in the Middle Ages and the Early Modern Period. Knowledge, Imagination, and Visual Culture (Das Mittelalter. Beihefte, 9), Berlin / Boston 2019, de Gruyter, IX u. 412 S. / Abb., € 119, 95. (Gerda Brunnlechner, Hagen) Damen, Mario / Jelle Hamers / Alastair J. Mann (Hrsg.), Political Representation. Communities, Ideas and Institutions in Europe (c. 1200 – c. 1690) (Later Medieval Europe, 15), Leiden / Boston 2018, Brill, XIV, 332 S. / Abb., € 143,00. (Olaf Mörke, Kiel) Erkens, Franz-Reiner, Sachwalter Gottes. Der Herrscher als „christus domini“, „vicarius Christi“ und „sacra majestas“. Gesammelte Aufsätze. Zum 65. Geburtstag hrsg. v. Martin Hille / Marc von Knorring / Hans-Cristof Kraus (Historische Forschungen, 116), Berlin 2017, Duncker &amp; Humblot, 564 S., € 119,90. (Ludger Körntgen, Mainz) Scheller, Benjamin / Christian Hoffarth (Hrsg.), Ambiguität und die Ordnung des Sozialen im Mittelalter (Das Mittelalter. Beihefte, 10), Berlin / Boston 2018, de Gruyter, 236 S. / Abb., € 99,95. (Frank Rexroth, Göttingen) Jaspert, Nikolas / Imke Just (Hrsg.), Queens, Princesses and Mendicants. Close Relations in European Perspective (Vita regularis, 75), Wien / Zürich 2019, Lit, VI u. 301 S. / graph. Darst., € 44,90. (Christina Lutter, Wien) Schlotheuber, Eva, „Gelehrte Bräute Christi“. Religiöse Frauen in der mittelalterlichen Gesellschaft (Spätmittelalter, Humanismus, Reformation, 104), Tübingen 2018, Mohr Siebeck, IX u. 340 S., € 99,00. (Christine Kleinjung, Potsdam) Caflisch, Sophie, Spielend lernen. Spiel und Spielen in der mittelalterlichen Bildung (Vorträge und Forschungen, Sonderband 58), Ostfildern 2018, Thorbecke, 468 S., € 46,00. (Benjamin Müsegades, Heidelberg) Bolle, Katharina / Marc von der Höh / Nikolas Jaspert (Hrsg.), Inschriftenkulturen im kommunalen Italien. Traditionen, Brüche, Neuanfänge (Materiale Textkulturen, 21), Berlin / Boston 2019, de Gruyter, VIII u. 334 S. / Abb., € 79,95. (Eberhard J. Nikitsch, Mainz) Gamberini, Andrea, The Clash of Legitimacies. The State-Building Process in Late Medieval Lombardy (Oxford Studies in Medieval European History), Oxford / New York 2018, Oxford University Press, VIII u. 239 S. / Abb., £ 65,00. (Tom Scott, St Andrews) Roth, Prisca, Korporativ denken, genossenschaftlich organisieren, feudal handeln. Die Gemeinden und ihre Praktiken im Bergell des 14.–16. Jahrhunderts, Zürich 2018, Chronos, 427 S. / Abb., € 58,00. (Beat Kümin, Warwick) Hardy, Duncan, Associative Political Culture in the Holy Roman Empire. Upper Germany, 1346 – 1521, Oxford 2018, Oxford University Press, XIII u. 320 S. / Abb., £ 75,00. (Christian Hesse, Bern) Pelc, Ortwin (Hrsg.), Hansestädte im Konflikt. Krisenmanagement und bewaffnete Auseinandersetzung vom 13. bis zum 17. Jahrhundert (Hansische Studien, 23), Wismar 2019, callidus, XIII u. 301 S., € 38,00. (Ulla Kypta, Hamburg) Bähr, Matthias / Florian Kühnel (Hrsg.), Verschränkte Ungleichheit. Praktiken der Intersektionalität in der Frühen Neuzeit (Zeitschrift für Historische Forschung, Beiheft 56), Berlin 2018, Duncker &amp; Humblot, 372 S., € 79,90. (Andrea Griesebner, Wien) Miller, Peter N., History and Its Objects. Antiquarianism and Material Culture since 1500, Ithaca / London 2017, Cornell University Press, VIII u. 300 S. / Abb., $ 39,95. (Sundar Henny, Bern) Behringer, Wolfgang / Eric-Oliver Mader / Justus Nipperdey (Hrsg.), Konversionen zum Katholizismus in der Frühen Neuzeit. Europäische und globale Perspektiven (Kulturelle Grundlagen Europas, 5), Berlin 2019, Lit, 333 S. / Abb., € 39,90. (Christian Mühling, Würzburg) Cañizares-Esguerra, Jorge / Robert A. Maryks / Ronnie Po-chia Hsia (Hrsg.), Encounters between Jesuits and Protestants in Asia and the Americas (Jesuit Studies, 14; The Boston College International Symposia on Jesuit Studies, 3), Leiden / Boston 2018, Brill, IX u. 365 S. / Abb., € 135,00. (Fabian Fechner, Hagen) Flüchter, Antje / Rouven Wirbser (Hrsg.), Translating Catechisms, Translating Cultures. The Expansion of Catholicism in the Early Modern World (Studies in Christian Mission, 52), Leiden / Boston 2017, Brill, VI u. 372 S., € 132,00. (Markus Friedrich, Hamburg) Županov, Ines G. / Pierre A. Fabre (Hrsg.), The Rites Controversies in the Early Modern World (Studies in Christian Missions, 53), Leiden / Boston 2018, Brill, XXIV u. 403 S. / Abb., € 143,00. (Nadine Amsler, Bern) Aron-Beller, Katherine / Christopher F. Black (Hrsg.), The Roman Inquisition. Centre versus Peripheries (Catholic Christendom, 1300 – 1700), Leiden / Boston 2018, Brill, XIII u. 411 S., € 139,00. (Kim Siebenhüner, Jena) Montesano, Marina, Classical Culture and Witchcraft in Medieval and Renaissance Italy (Palgrave Historical Studies in Witchcraft and Magic), Cham 2018, Palgrave Macmillan, IX u. 278 S. / Abb., € 74,89. (Tobias Daniels, München) Kounine, Laura, Imagining the Witch. Emotions, Gender, and Selfhood in Early Modern Germany (Emotions in History), Oxford / New York 2018, Oxford University Press, VII u. 279 S. / Abb., £ 60,00. (Sarah Masiak, Paderborn) Münster-Schröer, Erika, Hexenverfolgung und Kriminalität. Jülich-Kleve-Berg in der Frühen Neuzeit, Essen 2017, Klartext, 450 S., € 29,95. (Michael Ströhmer, Paderborn) Harst, Joachim / Christian Meierhofer (Hrsg.), Ehestand und Ehesachen. Literarische Aneignungen einer frühneuzeitlichen Institution (Zeitsprünge, 22, H. 1/2), Frankfurt a. M. 2018, Klostermann, 211 S., € 54,00. (Pia Claudia Doering, Münster) Peck, Linda L., Women of Fortune. Money, Marriage, and Murder in Early Modern England, Cambridge [u. a.] 2018, Cambridge University Press, XIV u. 335 S. / Abb., £ 26,99. (Katrin Keller, Wien) Amussen, Susan D. / David E. Underdown, Gender, Culture and Politics in England, 1560 – 1640. Turning the World Upside Down (Cultures of Early Modern Europe), London [u. a.] 2017, Bloomsbury Academic, XV u. 226 S., £ 95,00. (Daniela Hacke, Berlin) Raux, Sophie, Lotteries, Art Markets and Visual Culture in the Low Countries, 15th – 17th Centuries (Studies in the History of Collecting and Art Markets, 4), Leiden / Boston 2018, Brill, XVII u. 369 S. / Abb., € 125,00. (Tilman Haug, Essen) Kullick, Christian, „Der herrschende Geist der Thorheit“. Die Frankfurter Lotterienormen des 18. Jahrhunderts und ihre Durchsetzung (Studien zu Policey, Kriminalitätsgeschichte und Konfliktregulierung), Frankfurt a. M. 2018, Klostermann, VII u. 433 S. / Abb., € 69,00. (Tilman Haug, Essen) Barzman, Karen-edis, The Limits of Identity. Early Modern Venice, Dalmatia, and the Representation of Difference (Art and Material Culture in Medieval and Renaissance Europe, 7), Leiden / Boston 2017, Brill, XVII u. 315 S. / Abb., € 139,00. (Stefan Hanß, Manchester) Deutsche Reichstagsakten unter Maximilian I., Bd. 10: Der Reichstag zu Worms 1509, bearb. v. Dietmar Heil (Deutsche Reichstagsakten. Mittlere Reihe, 10), Berlin / Boston 2017, de Gruyter Oldenbourg, 874 S., € 169,95. (Thomas Kirchner, Aachen) Deutsche Reichstagsakten unter Maximilian I., Bd. 11: Die Reichstage zu Augsburg 1510 und Trier/Köln 1512, 3 Bde., bearb. v. Reinhard Seyboth (Deutsche Reichstagsakten. Mittlere Reihe, 11), Berlin / Boston 2017, de Gruyter Oldenbourg, 2822 S., € 349,00. (Thomas Kirchner, Aachen) Fitschen, Klaus / Marianne Schröter / Christopher Spehr / Ernst-Joachim Waschke (Hrsg.), Kulturelle Wirkungen der Reformation / Cultural Impact of the Reformation. Kongressdokumentation Lutherstadt Wittenberg August 2017, 2 Bde. (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 36 u. 37), Leipzig 2018, Evangelische Verlagsanstalt, 639 S. / Abb.; 565 S. / Abb., je € 60,00. (Ingo Leinert, Quedlinburg) Johnson, Carina L. / David M. Luebke / Marjorie E. Plummer / Jesse Spohnholz (Hrsg.), Archeologies of Confession. Writing the German Reformation 1517 – 2017 (Spektrum, 16), New York / Oxford 2017, Berghahn, 345 S., £ 92,00. (Markus Wriedt, Frankfurt a. M.) Lukšaitė, Ingė, Die Reformation im Großfürstentum Litauen und in Preußisch-Litauen (1520er Jahre bis zum Beginn des 17. Jahrhunderts), übers. v. Lilija Künstling / Gottfried Schneider, Leipzig 2017, Leipziger Universitätsverlag, 662 S. / Abb., € 49,00. (Alfons Brüning, Nijmegen) Beutel, Albrecht (Hrsg.), Luther Handbuch, 3., neu bearb. u. erw. Aufl., Tübingen 2017, Mohr Siebeck, XVI u. 611 S., € 49,00. (Olaf Mörke, Kiel) Frank, Günter (Hrsg.), Philipp Melanchthon. Der Reformator zwischen Glauben und Wissen. Ein Handbuch, Berlin / Boston 2017, de Gruyter, XI u. 843 S. / Abb., € 149,95. (Olaf Mörke, Kiel) Tuininga, Matthew J., Calvin’s Political Theology and the Public Engagement of the Church. Christ’s Two Kingdoms (Law and Christianity), Cambridge [u. a.] 2017, Cambridge University Press, XIV u. 386 S., £ 27,99. (Volker Reinhardt, Fribourg) Becker, Michael, Kriegsrecht im frühneuzeitlichen Protestantismus. Eine Untersuchung zum Beitrag lutherischer und reformierter Theologen, Juristen und anderer Gelehrter zur Kriegsrechtsliteratur im 16. und 17. Jahrhundert (Spätmittelalter, Humanismus, Reformation, 103), Tübingen 2017, Mohr Siebeck, XIV u. 455 S., € 89,00. (Fabian Schulze, Elchingen / Augsburg) Reller, Jobst, Die Anfänge der evangelischen Militärseelsorge, Berlin 2019, Miles-Verlag, 180 S. / Abb., € 19,80. (Marianne Taatz-Jacobi, Halle a. d. S.) Mayenburg, David von, Gemeiner Mann und Gemeines Recht. Die Zwölf Artikel und das Recht des ländlichen Raums im Zeitalter des Bauernkriegs (Studien zur europäischen Rechtsgeschichte, 311), Frankfurt a. M. 2018, Klostermann, XIX u. 487 S., € 89,00. (Matthias Bähr, Dresden) Gleiß, Friedhelm, Die Weimarer Disputation von 1560. Theologische Konsenssuche und Konfessionspolitik Johann Friedrichs des Mittleren (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 34), Leipzig 2018, Evangelische Verlagsanstalt, 344 S. / Abb., € 68,00. (Ingo Leinert, Quedlinburg) Ulbricht, Otto, Missbrauch und andere Doku-Stories aus dem 17. und 18. 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The word “prosthetic” has its origins as a mathematical term. According to scholar Brandon W. Hawk, Plato uses the words prosthesis and prostithenai in Phaedo to mean "addition, add to, to place", and Aristotle uses it in a similar, algebraic sense in the Metaphysics. Later, as the word appears in classical Latin, it is used as a grammatical and rhetorical term, in the sense of a letter or syllable that is added on to a word, usually the addition of a syllable to the beginning of a word, hence pro-thesis (Hawk). This is the sense of the word that was “inherited … by early modern humanists”, says Hawk, but when it appears in Edward Phillips's The New World of English Words: Or, a General Dictionary (1706), we can see how, with advances in technology, it changes from a grammatical/linguistic term into a medical term. What was once word is now made flesh:Prosthesis, a Grammatical Figure, when a Letter or Syllable is added to the beginning of a Word, as Gnatus for natus, tetuli for tuli, &c. In Surgery, Prosthesis is taken for that which fills up what is wanting, as is to beseen in fistulous and hollow Ulcers, filled up with Flesh by that Art: Also themaking of artificial Legs and Arms, when the natural ones are lost.Hawk also points to P. Dionis in Course Chirurg (a 1710 textbook detailing the art of chirurgy, or surgery, as it’s known now), who uses the word to denote one type of surgical operation; that is, prosthesis becomes not a word, but an act that “adds what is deficient”, an act that repairs loss, that “fills up what is wanting”, that fills up what is “hollow”, that “fills up with flesh”. R. Brookes, in his Introduction to Physic and Surgery (1754), is the first to define prosthesis as both an act and also as a separate, material object; it is “an operation by which some instrument is added to supply the Defect of a Part which is wanting, either naturally or accidentally”. It is not until the twentieth century (1900, to be exact), though, that the word begins to refer solely to a device or object that is added on to somehow “supply the defect”, or fill up what which is “wanting”. So etymologically we move from the writer creating a new literary device, to the scientist/doctor acting in order to fix something, then back to the device again, this time as tangible object that fills a gap where there is lack and loss (Hawk).This is how we most often see the word, and so we have the notion of prosthetic used in this medicalised sense, as an "instrument", in relation to people with missing or disfunctional limbs. Having a prosthetic arm or leg in an ableist society instantly marks one as "missing" something, or being "disabled". Wheelchairs and other prosthetic accoutrements also serve as a metonymic shorthand for disability (an example of this might be how, on reserved parking spots in North America, the image on the sign is that of a person in a wheelchair). In the case of deaf people, who are also thought of as "disabled", but whose supposed disability is invisible, hearing aids and cochlear implants (CIs) serve as this kind of visible marker.* Like artificial limbs and wheelchairs, these "instruments" (they are actually called “hearing instruments” by audiologists) are sometimes added on to the purportedly “lacking” body. They are objects that “restore function to” the disabled deaf ear. As such, these devices, like wheelchairs and bionic arms, also serve as a shorthand in American culture, especially in film and visual media, where this kind of obvious, material symbolism is very helpful in efficiently driving narrative along. David L. Mitchell and Sharon T. Snyder call this kind of disability shorthand "narrative prosthesis". In their 2001 book of the same name, they demonstrate that disability and the markers of disability, far from being neglected or omitted (as has been claimed by critics like Sarah Ruiz-Grossman), actually appear in literature and film to the point where they are astonishingly pervasive. Unlike other identities who are vastly underrepresented, Mitchell and Snyder note, images of disability are almost constantly circulated in print and visual media (this is clearly demonstrated in older film studies such as John Schuchman's Hollywood Speaks and Martin Norden's Cinema of Isolation, as well). The reason that this happens, Mitchell and Snyder say, is because almost all narrative is structured around the idea of a flaw in the natural order, the resolution of that flaw, and the restoration of order. This flaw, they show, is more often than not represented by a disabled character or symbol. Disability, then, is a "crutch upon which literary narratives lean for their representational power, disruptive potentiality and analytical insight" (49). And, in the end, all narrative is thus dependent upon some type of disability used as a prosthetic, which serves not only to “fill in” lack, but also to restore and reinforce normalcy. They also state that concepts of, and characters with, disability are therefore used in literature and film primarily as “opportunist metaphorical device(s)” (205). Hearing aids and CIs are great examples of "opportunist" devices used on television and in movies, mostly as props or “add-ons” in visual narratives. This "adding on" is done, more often than not, to the detriment of providing a well rounded narrative about the lived experience of deaf people who use such devices on a daily basis. There are countless examples of this in American television shows and films (in an upward trend since 2000), including many police and crime dramas where a cochlear implant device-as-clue stands in for the dead victim’s identity (Kincheloe "Do Androids"). We see it in movies, most notably in 2018’s A Quiet Place, in which a CI is weaponized and used to defeat the alien monster/Other (as opposed to the deaf heroine doing it by herself) (Kincheloe "Tired Tropes"). In 2019's Toy Story 4, there is a non-signing child who we know is deaf because they wear a CI. In the 2019 animated Netflix series, Undone, the main character wears a CI, and it serves as one of several markers (for her and the viewer) of her possible psychological breakdown.It seems fairly obvious that literal prostheses such as hearing aids and CI devices are used as a form of media shorthand to connote hearing ideas of “deafness”. It also might seem obvious that, as props that reinforce mainstream, ableist narratives, they are there to tell us that, in the end, despite the aesthetic nervousness that disability produces, "things will be okay". It's "fixable". These are prosthetics that are easily identified and easily discussed, debated, and questioned.What is perhaps not so obvious, however, is that American Sign Language (ASL), is also used in media as a narrative prosthetic. Lennard Davis' discussion of Erving Goffman’s idea of “stigma” in Enforcing Normalcy supports the notion that sign language, like hearing aids, is a marker. When seen by the hearing, non-signing observer, sign language "stigmatizes" the signing deaf person (48). In this sense, ASL is, like a hearing aid, a tangible "sign" of deaf identity. I would then argue that ASL is, like hearing aids and CIs, used as a "narrative prosthesis" signifying deafness and disability; its insertion allows ableist narratives to be satisfyingly resolved. Even though ASL is not a static physical device, but a living language and an integral part of deaf lived experience, it is casually employed almost everywhere in media today as a cheap prop, and as such, serves narrative purposes that are not in the best interest of realistic deaf representation. Consider this example: On 13 April 2012, Sir Paul McCartney arranged for a special event at his daughter Stella McCartney’s ivy-covered store in West Hollywood. Stars and friends like Jane Fonda, Gwyneth Paltrow, Chris Martin, Quincy Jones, and Reese Witherspoon sipped cucumber margaritas and nibbled on a spread of vegetarian Mexican appetizers. Afterwards, McCartney took them all to a tent set up on the patio out back, where he proudly introduced a new video, directed by himself. This was the world premiere of the video for "My Valentine", a song from his latest (some might say oddly titled) album, Kisses from the Bottom, a song he had originally written for and sung to new wife Nancy Shevell, at their 2011 wedding.The video is very simply shot in black and white, against a plain grey backdrop. As it begins, the camera fades in on actor Natalie Portman, who is seated, wearing a black dress. She stares at the viewer intently, but with no expression. As McCartney’s voiced-over vocal begins, “What if it rained/We didn’t care…”, she suddenly starts to mouth the words, and using sign language. The lens backs up to a medium shot of her, then closes back in on a tight close up of just her hands signing “my valentine” on her chest. There is then a quick cut to actor Johnny Depp, who is sitting in a similar position, in front of a grey backdrop, staring directly at the camera, also with no expression. There is a fade back to Portman’s face, then to her body, a close up of her signing the word “appear”, and then a cut back to Depp. Now he starts signing. Unlike Portman, he does not mouth the words, but stares ahead, with no facial movement. There is then a series of jump cuts, back and forth, between shots of the two actors’ faces, eyes, mouths, hands. For the solo bridge, there is a closeup on Depp’s hands playing guitar – a cut to Portman’s face, looking down – then to her face with eyes closed as she listens. here is some more signing, we see Depp’s impassive face staring at us again, and then, at the end, the video fades out on Portman’s still figure, still gazing at us as well.McCartney told reporters that Stella had been the one to come up with the idea for using sign language in the video. According to the ASL sign language coach on the shoot, Bill Pugin, the choice to include it wasn’t that far-fetched: “Paul always has an interpreter on a riser with a spot for his concerts and Stella loves sign language, apparently” ("The Guy Who Taught Johnny Depp"). Perhaps she made the suggestion because the second stanza contains the words “I tell myself that I was waiting for a sign…” Regardless, McCartney advised her father to “ring Natalie up and just ask her if she will sign to your song”. Later realizing he wanted another person signing in the video, Paul McCartney asked Johnny Depp to join in, which he did. When asked why he chose those two actors, McCartney said, “Well, they’re just nice people, some friends from way back and they were just very kind to do it”. A week later, they all got together with cinematographer Wally Pfister, who filmed Inception and The Dark Knight, behind the camera. According to the official press release about the video, posted on McCartney’s website, the two actors then "translate[d] the lyrics of the song into sign language – each giving distinctly different performances, making ... compelling viewing" ("Paul McCartney Directs His Own"). The response to the video was quite positive; it immediately went viral on YouTube (the original posting of it got over 15 million views). The album made it to number five on the Billboard charts, with the single reaching number twenty. The album won a 2013 Grammy Award for Best Traditional Pop Vocal album, and the video Best Music Film (“Live Kisses”). McCartney chose to sing that particular song from the album on the award show itself, and four years later, he featured both the song and video as part of his 31 city tour, the 2017 One on One concert, in which he made four million dollars a city. All told the video has served McCartney quite well.But…For whom the sign language? And why? The video is not meant for deaf eyes. When viewed through a deaf lens, it is not, by any stretch of the imagination, “compelling”; it isn’t even comprehensible. It is so bad, in fact, that the video, though signed, is also captioned for the deaf and hard of hearing. To the untrained, “hearing” eye, the signing seems to be providing a “deaf translation” of what is being sung. But it is in fact a pantomime. The actors are quite literally “going through the motions”. One egregious example of this is how, at the end of the video, when Depp thinks he’s signing “valentine”. it looks like he's saying “fuck-heart” (several media sources politely reported that he’d signed “enemy”). Whatever he did, it’s not a sign. In response to criticism of his signing, Depp said nonchalantly, “Apparently, instead of ‘love' I might have said, ‘murder'” ("Johnny Depp Says"). That wasn’t the only point of confusion, though: the way Portman signs “then she appears” was misunderstood by some viewers to be the sign for “tampon”. She actually signed it correctly, but media sources from MTV.com, to the Washington Post, “signsplained” that she had just gotten a bit confused between ASL and BSL signs (even though the BSL for “appears” bears no resemblance to what she did, and the ASL for tampon, while using the same classifier, is also signed quite differently). Part of the problem, according to sign coach Pugin, was that he and Depp “had about fifteen minutes to work on the song. I signed the song for hours sitting on an apple box under the camera for Johnny to be able to peripherally see me for each take. I was his “human cue card”. Johnny’s signing turned out to be more theatrical and ‘abbreviated’ because of the time issue” ("The Guy Who Taught").Portman, perhaps taking more time to rehearse, does a better job, but “theatrical and abbreviated” indeed; the signing was just not good, despite Pugin's coaching. But to hearing eyes, it looks fine; it looks beautiful, it looks poignant and somehow mysterious. It looks the way sign language is “supposed” to look.Remember, the McCartney website claimed that the actors were “translating” the lyrics. Technically speaking, “translation” would mean that the sense of the words to the song were being rendered, fluently, from one language (English) into another (SL), for an audience receptive to the second language. In order to “translate”, the translator needs to be fluent in both of the languages involved. To be clear, what Depp and Portman were doing was not translation. They are hearing people, not fluent in sign language, acting like signers (something that happens with dismaying regularity in the entertainment industry). Depp, to his credit, knew he wasn’t “translating”, in fact, he said "I was only copying what the guy showed me”. “But”, he says, "it was a gas – sign language is apparently very interpretive. It's all kind of different" (italics mine) ("Johnny Depp Passes the Buck"). Other than maybe being an embellishment on that one line, “I tell myself that I was waiting for a sign…”, the sentiments of McCartney’s song have absolutely nothing to do with ASL or deaf people. And he didn’t purposefully place sign language in his video as a way to get his lyrics across to a deaf audience. He’s a musician; it is fairly certain that the thought of appealing to a deaf audience never entered his or his daughter’s mind. It is much more likely that he made the decision to use sign language because of its cool factor; its emo “novelty”. In other words, McCartney used sign language as a prop – as a way to make his song “different”, more “touching”, more emotionally appealing. Sign adds a je ne sais quoi, a little “something”, to the song. The video is a hearing person’s fantasy of what a signing person looks like, what sign language is, and what it does. McCartney used that fantasy, and the sentimentality that it evokes, to sell the song. And it worked. This attitude toward sign language, demonstrated by the careless editing of the video, Depp’s flippant remarks, and the overall attitude that if it’s wrong it’s no big deal, is one that is pervasive throughout the entertainment and advertising industries and indeed throughout American culture in the U.S. That is, there is this notion that sign language is “a gas”. It’s just a “different” thing. Not only is it “different”, but it is also a “thing”, a prop, a little exotic spice you throw into the pot. It is, in other words, a "narrative prosthesis", an "add-on". Once you see this, it becomes glaringly apparent that ASL is not viewed in mainstream American culture as the language of a group of people, but instead is widely used and commodified as a product. The most obvious form of commodification is in the thousands of ASL products, from Precious Moment figurines, to Baby Signing videos, to the ubiquitous “I LOVE YOU” sign seen on everything from coffee mugs to tee shirts, to Nike posters with “Just Do It” in fingerspelling. But the area in which the language is most often commodified (and perhaps most insidiously so) is in the entertainment industry, in visual media, where it is used by writers, directors and actors, not to present an accurate portrait of lived deaf experience and language, but to do what Paul McCartney did, that is, to insert it just to create a “different”, unique, mysterious, exotic, heartwarming spectacle. Far too often, this commodification of the language results in weirdly distorted representations of what deaf people and their language actually are. You can see this everywhere: ASL is a prominent narrative add-on in blockbuster films like the aforementioned A Quiet Place; it is used in the Oscar winning The Shape of Water, and in Wonderstruck, and Baby Driver as well; it is used in the indie horror film Hush; it is used in a lot of films with apes (the Planet of the Apes series and Rampage are two examples); it is displayed on television, mostly in police dramas, in various CSI programs, and in series like The Walking Dead and Castle Rock; it is used in commercials to hawk everything from Pepsi to hotel chains to jewelry to Hormel lunchmeat to fast food (Burger King, Chik Fil A); it is used and commented on in interpreted concerts and music videos and football halftime shows; it is used (often misused) in PSAs for hurricanes and police stops; it is used in social media, from vlogs to cochlear implant activation videos. You can find ASL seemingly everywhere; it is being inserted more and more into the cultural mainstream, but is not appearing as a language. It is used, nine times out of ten, as a decorative ornament, a narrative prop. When Davis discusses the hearing perception of ASL as a marker or visible stigma, he points out that the usual hearing response to observing such stigma is a combination of a Freudian attraction/repulsion (the dominant response being negative). Many times this repulsion results from the appeal to pathos, as in the commercials that show the poor isolated deaf person with the nice hearing person who is signing to them so that they can now be part of the world. The hearing viewer might think to themselves "oh, thank God I'm not deaf!"Davis notes that, in the end, it is not the signer who is the disabled one in this scenario (aside from the fact that many times a signing person is not in fact deaf). The hearing, non signing observer is actually the one “disabled” by their own reaction to the signing “other”. Not only that, but the rhetorical situation itself becomes “disabled”: there is discomfort – wariness of language – laughter – compulsive nervous talking – awkwardness – a desire to get rid of the object. This is a learned response. People habituated, Davis says, do not respond this way (12-13). While people might think that the hearing audience is becoming more and more habituated because ASL is everywhere, the problem is that people are being incorrectly habituated. More often than not, sign language, when enfolded into narratives about hearing people in hearing situations, is put into service as a prop that can mitigate such awkward moments of possible tension and conflict; it is a prosthetic that "fills the gap", allowing an interaction between hearing and deaf people that almost always allows for a positive, "happy" resolution, a return to "normalcy", the very purpose of the "narrative prosthetic" as posited by Mitchell and Snyder. Once we see how ASL is being employed in media mostly as a narrative prosthesis, we can, as Mitchell and Snyder suggest we do (what I hope this essay begins to do), and that is, to begin to “undo the quick repair of disability in mainstream representations and beliefs; to try to make the prosthesis show; to flaunt its imperfect supplementation as an illusion” (8). In other words, if we can scrutinize the shorthand, and dig deeper, seeing the prosthetic for what it is, all of this seemingly exploitative commodification of ASL will be a good thing. Maybe, in “habituating” people correctly, in widening both hearing people’s exposure to ASL and their understanding of its actual role in deaf lived experience, signing will become less of a prosthetic, an object of fetishistic fascination. Maybe hearing people, as they become used to seeing signing people in real signing situations, will be less likely to walk up to deaf people they don’t know and say things like: “Oh, your language is SO beautiful”, or say, “I know sign!” (then fingerspelling the alphabet with agonising slowness and inaccuracy while the deaf person nods politely). However, if the use of ASL as a prosthetic in popular culture and visual media continues to go on unexamined and unquestioned, it will just continue to trivialise a living, breathing language. This trivialisation can in turn continue to reduce the lived experiences of deaf people to a sort of caricature, further reinforcing the negative representations of deaf people in America that are already in place, stereotypes that we have been trying to escape for over 200 years. Note* The word "deaf" is used in this article to denote the entire range of individuals with various hearing losses and language preferences, including Deaf persons and hard of hearing persons, etc. For more on these distinctions please refer to the website entry on this published by the National Association of the Deaf (NAD).ReferencesDavis, Lennard. Enforcing Normalcy. New York: Verso, 1995."The Guy Who Taught Johnny Depp and Natalie Portman Sign Language." Intimate Excellent: The Fountain Theater Blog. 18 Mar. 2012. <https://intimateexcellent.com/2012/04/18/the-guy-who-taught-johnny-depp-and-natalie-portman-sign-language-in-mccartney-video/>.Fitzgerald, Roisin. "Johnny Depp Says Sign Language Mishap Isn't His Fault." HiddenHearing Blog 14 Apr. 2012. <https://hiddenhearingireland.wordpress.com/2012/05/29/johnny-depp-says-sign-language-mishap-isnt-his-fault/>.Hawk, Brandon W. “Prosthesis: From Grammar to Medicine in the Earliest History of the Word.” Disability Studies Quarterly 38.4 (2018).McCartney, Paul. "My Valentine." YouTube 13 Apr. 2012.McGinnis, Sara. "Johnny Depp Passes the Buck on Sign Language Snafu." sheknows.com 10 May 2012. <https://www.sheknows.com/entertainment/articles/959949/johnny-depp-passes-the-buck-on-sign-language-snafu/>.Miller, Julie. "Paul McCartney on Directing Johnny Depp and Natalie Portman." Vanity Fair 14 Apr. 2012. <https://www.vanityfair.com/style/2012/04/paul-mccartney-johnny-depp-natalie-portman-my-valentine-music-video-gwyneth-paltrow>.Mitchell, David T., and Sharon L. Snyder. Narrative Prosthesis: Disabilities and the Dependencies of Discourse. Ann Arbor: U of Michigan P. 2000.Norden, Martin. F. The Cinema of Isolation: A History of Physical Disability in Movies. Rutgers UP: 1994."Paul McCartney Directs His Own My Valentine Video." paulmccartney.com 14 Apr. 2012. <https://www.paulmccartney.com/news-blogs/news/paul-mccartney-directs-his-own-my-valentine-videos-featuring-natalie-portman-and>.Ruiz-Grossman, Sarah. "Disability Representation Is Seriously Lacking in Television and the Movies: Report." Huffington Post 27 Mar. 2019. <https://www.huffpost.com/entry/disability-representation-movies-tv_n_5c9a7b85e4b07c88662cabe7>.Schuchman, J.S. Hollywood Speaks: Deafness and the Film Entertainment Industry. U Illinois P, 1999.

All history of this area and the general talk and all of that is that 1973 was a turning point and the Aquarius Festival is credited with having turned this region around in so many ways, but I think that is a myth ... and I have to honour the truth; and the truth is that old Dicke Donelly came and did a Welcome to Country the night before the festival. (Joseph in Joseph and Hanley)In 1973 the Australian Union of Students (AUS) held the Aquarius Arts and Lifestyle Festival in a small, rural New South Wales town called Nimbin. The festival was seen as the peak expression of Australian counterculture and is attributed to creating the “Rainbow Region”, an area with a concentration of alternative life stylers in Northern NSW (Derrett 28). While the Aquarius Festival is recognised as a founding historical and countercultural event, the unique and important relationships established with Indigenous people at this time are generally less well known. This article investigates claims that the 1973 Aquarius Festival was “the first event in Australian history that sought permission for the use of the land from the Traditional Owners” (Joseph and Hanley). The diverse international, national and local conditions that coalesced at the Aquarius Festival suggest a fertile environment was created for reconciliatory bonds to develop. Often dismissed as a “tree hugging, soap dodging movement,” the counterculture was radically politicised having sprung from the 1960s social revolutions when the world witnessed mass demonstrations that confronted war, racism, sexism and capitalism. Primarily a youth movement, it was characterised by flamboyant dress, music, drugs and mass gatherings with universities forming the epicentre and white, middle class youth leading the charge. As their ideals of changing the world were frustrated by lack of systematic change, many decided to disengage and a migration to rural settings occurred (Jacob; Munro-Clarke; Newton). In the search for alternatives, the counterculture assimilated many spiritual practices, such as Eastern traditions and mysticism, which were previously obscure to the Western world. This practice of spiritual syncretism can be represented as a direct resistance to the hegemony of the dominant Western culture (Stell). As the new counterculture developed, its progression from urban to rural settings was driven by philosophies imbued with a desire to reconnect with and protect the natural world while simultaneously rejecting the dominant conservative order. A recurring feature of this countercultural ‘back to the land’ migration was not only an empathetic awareness of the injustices of colonial past, but also a genuine desire to learn from the Indigenous people of the land. Indigenous people were generally perceived as genuine opposers of Westernisation, inherently spiritual, ecological, tribal and communal, thus encompassing the primary values to which the counterculture was aspiring (Smith). Cultures converged. One, a youth culture rebelling from its parent culture; the other, ancient cultures reeling from the historical conquest by the youths’ own ancestors. Such cultural intersections are rich with complex scenarios and politics. As a result, often naïve, but well-intended relations were established with Native Americans, various South American Indigenous peoples, New Zealand Maori and, as this article demonstrates, the Original People of Australia (Smith; Newton; Barr-Melej; Zolov). The 1960s protest era fostered the formation of groups aiming to address a variety of issues, and at times many supported each other. Jennifer Clarke says it was the Civil Rights movement that provided the first models of dissent by formulating a “method, ideology and language of protest” as African Americans stood up and shouted prior to other movements (2). The issue of racial empowerment was not lost on Australia’s Indigenous population. Clarke writes that during the 1960s, encouraged by events overseas and buoyed by national organisation, Aborigines “slowly embarked on a political awakening, demanded freedom from the trappings of colonialism and responded to the effects of oppression at worst and neglect at best” (4). Activism of the 1960s had the “profoundly productive effect of providing Aborigines with the confidence to assert their racial identity” (159). Many Indigenous youth were compelled by the zeitgeist to address their people’s issues, fulfilling Charlie Perkins’s intentions of inspiring in Indigenous peoples a will to resist (Perkins). Enjoying new freedoms of movement out of missions, due to the 1967 Constitutional change and the practical implementation of the assimilation policy, up to 32,000 Indigenous youth moved to Redfern, Sydney between 1967 and 1972 (Foley, “An Evening With”). Gary Foley reports that a dynamic new Black Power Movement emerged but the important difference between this new younger group and the older Indigenous leaders of the day was the diverse range of contemporary influences. Taking its mantra from the Black Panther movement in America, though having more in common with the equivalent Native American Red Power movement, the Black Power Movement acknowledged many other international struggles for independence as equally inspiring (Foley, “An Evening”). People joined together for grassroots resistance, formed anti-hierarchical collectives and established solidarities between varied groups who previously would have had little to do with each other. The 1973 Aquarius Festival was directly aligned with “back to the land” philosophies. The intention was to provide a place and a reason for gathering to “facilitate exchanges on survival techniques” and to experience “living in harmony with the natural environment.” without being destructive to the land (Dunstan, “A Survival Festival”). Early documents in the archives, however, reveal no apparent interest in Australia’s Indigenous people, referring more to “silken Arabian tents, mediaeval banners, circus, jugglers and clowns, peace pipes, maypole and magic circles” (Dunstan, “A Survival Festival”). Obliterated from the social landscape and minimally referred to in the Australian education system, Indigenous people were “off the radar” to the majority mindset, and the Australian counterculture similarly was slow to appreciate Indigenous culture. Like mainstream Australia, the local counterculture movement largely perceived the “race” issue as something occurring in other countries, igniting the phrase “in your own backyard” which became a catchcry of Indigenous activists (Foley, “Whiteness and Blackness”) With no mention of any Indigenous interest, it seems likely that the decision to engage grew from the emerging climate of Indigenous activism in Australia. Frustrated by student protestors who seemed oblivious to local racial issues, focusing instead on popular international injustices, Indigenous activists accused them of hypocrisy. Aquarius Festival directors, found themselves open to similar accusations when public announcements elicited a range of responses. Once committed to the location of Nimbin, directors Graeme Dunstan and Johnny Allen began a tour of Australian universities to promote the upcoming event. While at the annual conference of AUS in January 1973 at Monash University, Dunstan met Indigenous activist Gary Foley: Gary witnessed the presentation of Johnny Allen and myself at the Aquarius Foundation session and our jubilation that we had agreement from the village residents to not only allow, but also to collaborate in the production of the Festival. After our presentation which won unanimous support, it was Gary who confronted me with the question “have you asked permission from local Aboriginal folk?” This threw me into confusion because we had seen no Aboriginals in Nimbin. (Dunstan, e-mail) Such a challenge came at a time when the historical climate was etched with political activism, not only within the student movement, but more importantly with Indigenous activists’ recent demonstrations, such as the installation in 1972 of the Tent Embassy in Canberra. As representatives of the counterculture movement, which was characterised by its inclinations towards consciousness-raising, AUS organisers were ethically obliged to respond appropriately to the questions about Indigenous permission and involvement in the Aquarius Festival at Nimbin. In addition to this political pressure, organisers in Nimbin began hearing stories of the area being cursed or taboo for women. This most likely originated from the tradition of Nimbin Rocks, a rocky outcrop one kilometre from Nimbin, as a place where only certain men could go. Jennifer Hoff explains that many major rock formations were immensely sacred places and were treated with great caution and respect. Only a few Elders and custodians could visit these places and many such locations were also forbidden for women. Ceremonies were conducted at places like Nimbin Rocks to ensure the wellbeing of all tribespeople. Stories of the Nimbin curse began to spread and most likely captivated a counterculture interested in mysticism. As organisers had hoped that news of the festival would spread on the “lips of the counterculture,” they were alarmed to hear how “fast the bad news of this curse was travelling” (Dunstan, e-mail). A diplomatic issue escalated with further challenges from the Black Power community when organisers discovered that word had spread to Sydney’s Indigenous community in Redfern. Organisers faced a hostile reaction to their alleged cultural insensitivity and were plagued by negative publicity with accusations the AUS were “violating sacred ground” (Janice Newton 62). Faced with such bad press, Dunstan was determined to repair what was becoming a public relations disaster. It seemed once prompted to the path, a sense of moral responsibility prevailed amongst the organisers and they took the unprecedented step of reaching out to Australia’s Indigenous people. Dunstan claimed that an expedition was made to the local Woodenbong mission to consult with Elder, Uncle Lyle Roberts. To connect with local people required crossing the great social divide present in that era of Australia’s history. Amy Nethery described how from the nineteenth century to the 1960s, a “system of reserves, missions and other institutions isolated, confined and controlled Aboriginal people” (9). She explains that the people were incarcerated as a solution to perceived social problems. For Foley, “the widespread genocidal activity of early “settlement” gave way to a policy of containment” (Foley, “Australia and the Holocaust”). Conditions on missions were notoriously bad with alcoholism, extreme poverty, violence, serious health issues and depression common. Of particular concern to mission administrators was the perceived need to keep Indigenous people separate from the non-indigenous population. Dunstan described the mission he visited as having “bad vibes.” He found it difficult to communicate with the elderly man, and was not sure if he understood Dunstan’s quest, as his “responses came as disjointed raves about Jesus and saving grace” (Dunstan, e-mail). Uncle Lyle, he claimed, did not respond affirmatively or negatively to the suggestion that Nimbin was cursed, and so Dunstan left assuming it was not true. Other organisers began to believe the curse and worried that female festival goers might get sick or worse, die. This interpretation reflected, as Vanessa Bible argues, a general Eurocentric misunderstanding of the relationship of Indigenous peoples with the land. Paul Joseph admits they were naïve whites coming into a place with very little understanding, “we didn’t know if we needed a witch doctor or what we needed but we knew we needed something from the Aborigines to lift the spell!”(Joseph and Hanley). Joseph, one of the first “hippies” who moved to the area, had joined forces with AUS organisers. He said, “it just felt right” to get Indigenous involvement and recounted how organisers made another trip to Woodenbong Mission to find Dickee (Richard) Donnelly, a Song Man, who was very happy to be invited. Whether the curse was valid or not it proved to be productive in further instigating respectful action. Perhaps feeling out of their depth, the organisers initiated another strategy to engage with Australian Indigenous people. A call out was sent through the AUS network to diversify the cultural input and it was recommended they engage the services of South African artist, Bauxhau Stone. Timing aligned well as in 1972 Australia had voted in a new Prime Minister, Gough Whitlam. Whitlam brought about significant political changes, many in response to socialist protests that left a buoyancy in the air for the counterculturalist movement. He made prodigious political changes in support of Indigenous people, including creating the Aboriginal Arts Board as part of the Australian Council of the Arts (ACA). As the ACA were already funding activities for the Aquarius Festival, organisers were successful in gaining two additional grants specifically for Indigenous participation (Farnham). As a result We were able to hire […] representatives, a couple of Kalahari bushmen. ‘Cause we were so dumb, we didn’t think we could speak to the black people, you know what I mean, we thought we would be rejected, or whatever, so for us to really reach out, we needed somebody black to go and talk to them, or so we thought, and it was remarkable. This one Bau, a remarkable fellow really, great artist, great character, he went all over Australia. He went to Pitjantjatjara, Yirrkala and we arranged buses and tents when they got here. We had a very large contingent of Aboriginal people come to the Aquarius Festival, thanks to Whitlam. (Joseph in Joseph and Henley) It was under the aegis of these government grants that Bauxhau Stone conducted his work. Stone embodied a nexus of contemporary issues. Acutely aware of the international movement for racial equality and its relevance to Australia, where conditions were “really appalling”, Stone set out to transform Australian race relations by engaging with the alternative arts movement (Stone). While his white Australian contemporaries may have been unaccustomed to dealing with the Indigenous racial issue, Stone was actively engaged and thus well suited to act as a cultural envoy for the Aquarius Festival. He visited several local missions, inviting people to attend and notifying them of ceremonies being conducted by respected Elders. Nimbin was then the site of the Aquarius Lifestyle and Celebration Festival, a two week gathering of alternative cultures, technologies and youth. It innovatively demonstrated its diversity of influences, attracted people from all over the world and was the first time that the general public really witnessed Australia’s counterculture (Derrett 224). As markers of cultural life, counterculture festivals of the 1960s and 1970s were as iconic as the era itself and many around the world drew on the unique Indigenous heritage of their settings in some form or another (Partridge; Perone; Broadley and Jones; Zolov). The social phenomenon of coming together to experience, celebrate and foster a sense of unity was triggered by protests, music and a simple, yet deep desire to reconnect with each other. Festivals provided an environment where the negative social pressures of race, gender, class and mores (such as clothes) were suspended and held the potential “for personal and social transformation” (St John 167). With the expressed intent to “take matters into our own hands” and try to develop alternative, innovative ways of doing things with collective participation, the Aquarius Festival thus became an optimal space for reinvigorating ancient and Indigenous ways (Dunstan, “A Survival Festival”). With philosophies that venerated collectivism, tribalism, connecting with the earth, and the use of ritual, the Indigenous presence at the Aquarius Festival gave attendees the opportunity to experience these values. To connect authentically with Nimbin’s landscape, forming bonds with the Traditional Owners was essential. Participants were very fortunate to have the presence of the last known initiated men of the area, Uncle Lyle Roberts and Uncle Dickee Donnely. These Elders represented the last vestiges of an ancient culture and conducted innovative ceremonies, song, teachings and created a sacred fire for the new youth they encountered in their land. They welcomed the young people and were very happy for their presence, believing it represented a revolutionary shift (Wedd; King; John Roberts; Cecil Roberts). Images 1 and 2: Ceremony and talks conducted at the Aquarius Festival (people unknown). Photographs reproduced by permission of photographer and festival attendee Paul White. The festival thus provided an important platform for the regeneration of cultural and spiritual practices. John Roberts, nephew of Uncle Lyle, recalled being surprised by the reaction of festival participants to his uncle: “He was happy and then he started to sing. And my God … I couldn’t get near him! There was this big ring of hippies around him. They were about twenty deep!” Sharing to an enthusiastic, captive audience had a positive effect and gave the non-indigenous a direct Indigenous encounter (Cecil Roberts; King; Oshlak). Estimates of the number of Indigenous people in attendance vary, with the main organisers suggesting 800 to 1000 and participants suggesting 200 to 400 (Stone; Wedd; Oshlak: Joseph; King; Cecil Roberts). As the Festival lasted over a two week period, many came and left within that time and estimates are at best reliant on memory, engagement and perspectives. With an estimated total attendance at the Festival between 5000 and 10,000, either number of Indigenous attendees is symbolic and a significant symbolic statistic for Indigenous and non-indigenous to be together on mutual ground in Australia in 1973. Images 3-5: Performers from Yirrkala Dance Group, brought to the festival by Stone with funding from the Federal Government. Photographs reproduced by permission of photographer and festival attendee Dr Ian Cameron. For Indigenous people, the event provided an important occasion to reconnect with their own people, to share their culture with enthusiastic recipients, as well as the chance to experience diverse aspects of the counterculture. Though the northern NSW region has a history of diverse cultural migration of Italian and Indian families, the majority of non-indigenous and Indigenous people had limited interaction with cosmopolitan influences (Kijas 20). Thus Nimbin was a conservative region and many Christianised Indigenous people were also conservative in their outlook. The Aquarius Festival changed that as the Indigenous people experienced the wide-ranging cultural elements of the alternative movement. The festival epitomised countercultural tendencies towards flamboyant fashion and hairstyles, architectural design, fantastical art, circus performance, Asian clothes and religious products, vegetarian food and nudity. Exposure to this bohemian culture would have surely led to “mind expansion and consciousness raising,” explicit aims adhered to by the movement (Roszak). Performers and participants from Africa, America and India also gave attending Indigenous Australians the opportunity to interact with non-European cultures. Many people interviewed for this paper indicated that Indigenous people’s reception of this festival experience was joyous. For Australia’s early counterculture, interest in Indigenous Australia was limited and for organisers of the AUS Aquarius Festival, it was not originally on the agenda. The counterculture in the USA and New Zealand had already started to engage with their Indigenous people some years earlier. However due to the Aquarius Festival’s origins in the student movement and its solidarities with the international Indigenous activist movement, they were forced to shift their priorities. The coincidental selection of a significant spiritual location at Nimbin to hold the festival brought up additional challenges and countercultural intrigue with mystical powers and a desire to connect authentically to the land, further prompted action. Essentially, it was the voices of empowered Indigenous activists, like Gary Foley, which in fact triggered the reaching out to Indigenous involvement. While the counterculture organisers were ultimately receptive and did act with unprecedented respect, credit must be given to Indigenous activists. The activist’s role is to trigger action and challenge thinking and in this case, it was ultimately productive. Therefore the Indigenous people were not merely passive recipients of beneficiary goodwill, but active instigators of appropriate cultural exchange. After the 1973 festival many attendees decided to stay in Nimbin to purchase land collectively and a community was born. Relationships established with local Indigenous people developed further. Upon visiting Nimbin now, one will see a vibrant visual display of Indigenous and psychedelic themed art, a central park with an open fire tended by local custodians and other Indigenous community members, an Aboriginal Centre whose rent is paid for by local shopkeepers, and various expressions of a fusion of counterculture and Indigenous art, music and dance. While it appears that reconciliation became the aspiration for mainstream society in the 1990s, Nimbin’s early counterculture history had Indigenous reconciliation at its very foundation. The efforts made by organisers of the 1973 Aquarius Festival stand as one of very few examples in Australian history where non-indigenous Australians have respectfully sought to learn from Indigenous people and to assimilate their cultural practices. It also stands as an example for the world, of reconciliation, based on hippie ideals of peace and love. 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