scholarly journals El elogio como expresión de agudeza en la universidad novohispana en el siglo XVIII

Nova Tellus ◽  
2021 ◽  
Vol 39 (2) ◽  
pp. 145-165
Author(s):  
Joaquín Rodríguez Beltrán ◽  

This paper aims to describe the horizon of expectations concerning praise or eulogy as a literary subgenre in New Spain’s 18th century. I tackle its background in European Renaissance, its affiliation with the rhetorical tradition of acumen or acuity, its inclusion in the university practices of New Spain and the controversy that arose because of that. Although not all intellectuals from New Spain decided to add acumen to university eulogies, the tradition of doing so prevailed.

Author(s):  
Dorothy Tanck de Estrada ◽  
Víctor Cid

New Spain, also known as Colonial Mexico, existed for three hundred years, from 1521 to 1821. These dates mark the defeat of the Aztecs and the inauguration of the first independent government of Mexico at the end of the war of independence. Hernán Cortés in 1520 proposed calling the land the “New Spain of the Ocean Sea” because of its similarity to Spain in its fertility, size, and climate. New Spain extended from Chihuahua in the north to Oaxaca and Yucatán in the south. In 1810, the total population was 6,111,915 inhabitants, made up of Indians (60 percent), Mestizos (22 percent), and Spaniards and Creoles (18 percent). Twenty Spanish cities were spread over the territory, Mexico City having in 1793 a population of 112,926 inhabitants and Puebla, 52,717. Most of the Indian population lived in 4,468 towns where the natives headed their municipal governments. For all groups primary education was very important as the means of religious instruction. Girls and boys were educated separately. Private teachers and religious orders headed primary schools during the first two centuries, while important changes occurred in the 18th century with legislation ordering cities and Indian towns to establish schools funded by the municipal treasuries. The Jesuits also had primary schools, while girls could receive early education in religious houses called “beaterios” where the teachers (“beatas”) were women with temporary vows of poverty, chastity, and obedience. The convents for nuns were all cloistered institutions without schools for girls, until the end of the 18th century when a newly established teaching order opened a large school. The Jesuit colleges located throughout New Spain offered the next level of education called “Artes,” which consisted of courses in Latin, rhetoric, logic, physics and metaphysics to prepare students for urban life or for university education. In the colonial period, the term “college” signified middle-level education between primary and university studies. The University of Mexico, founded in 1551, with degrees in medicine, civil law, canon law, and theology, was the only center of higher education in New Spain until the University of Guadalajara opened in 1792. New primary level textbooks written by local authors began to be used in schools late in the 18th century. The following sections present bibliographies related to the above topics.


2021 ◽  
Vol 10 (4) ◽  
pp. 115
Author(s):  
Rodolfo Aguirre

This article studies some stages and debates about the access of New Spain’s Indians to major studies: The discussion about their mental capacity in the 16th century, the impulse of Carlos II to the indigenous nobility in the 17th century, or the reticence in the Royal University of Mexico and the Church to their acceptance in the 18th century. It also analyzes the responses given by the Crown to the interest of the Indians elites in superior studies, degrees and public positions, protected by their rights as free vassals of the kingdom and as nobles, comparable to the Spanish nobility. Despite the insistent resistance of sectors of the colonial government and society to the rise of Indians, they firmly defended, in the 18th century, the rights and privileges granted to them by the monarchy since the beginning of New Spain, thereby achieving their entry into the university, colleges, and clergy.


2020 ◽  
Vol 2 (3) ◽  
pp. 53-59

The California missions, whose original church spaces and visual programs were produced by Iberian, Mexican, and Native artisans between 1769 and 1823, occupy an ambiguous chronological, geographical, and political space. They occupy lands that have pertained to conflicting territorialities: from Native nations, to New Spain, to Mexico, to the modern multicultural California. The physical and visual landscapes of the missions have been sites of complex and often incongruous religious experiences; historical trauma and romantic vision; Indigenous genocide, exploitation, resistance, and survivance; state building and global enterprise. This Dialogues section brings together critical voices, including especially the voices of California Indian scholars, to interrogate received models for thinking about the art historical legacies of the California missions. Together, the contributing authors move beyond and across borders and promote new decolonial strategies that strive to be responsive to the experience of California Indian communities and nations. This conversation emerges from cross-disciplinary relationships established at a two-day conference, “‘American’ Art and the Legacy of Conquest: Art at California’s Missions in the Global 18th–20th Centuries,” sponsored by the Terra Foundation for American Art and held at the University of California, Los Angeles, in November 2019.


2007 ◽  
Vol 30 (4) ◽  
pp. 46
Author(s):  
L. P. Hwi ◽  
J. W. Ting

Cecil Cameron Ewing (1925-2006) was a lecturer and head of ophthalmology at the University of Saskatchewan. Throughout his Canadian career, he was an active researcher who published several articles on retinoschisis and was the editor of the Canadian Journal of Ophthalmology. For his contributions to Canadian ophthalmology, the Canadian Ophthalmological Society awarded Ewing a silver medal. Throughout his celebrated medical career, Ewing maintained his passion for music. His love for music led him to be an active member in choir, orchestra, opera and chamber music in which he sang and played the piano, violin and viola. He was also the director of the American Liszt Society and a member for over 40 years. The connection between music and ophthalmology exists as early as the 18th Century. John Taylor (1703-1772) was an English surgeon who specialized in eye diseases. On the one hand, Taylor was a scientist who contributed to ophthalmology by publishing books on ocular physiology and diseases, and by advancing theories of strabismus. On the other hand, Taylor was a charlatan who traveled throughout Europe and blinded many patients with his surgeries. Taylor’s connection to music was through his surgeries on two of the most famous Baroque composers: Johann Sebastian Bach (1685-1750) and George Frederick Handel (1685-1759). Bach had a painful eye disorder and after two surgeries by Taylor, Bach was blind. Handel had poor or absent vision prior to Taylor’s surgery, and his vision did not improve after surgery. The connection between ophthalmology and music spans over three centuries from the surgeries of Taylor to the musical passion of Ewing. Ewing E. Cecil Cameron Ewing. BMJ 2006; 332(7552):1278. Jackson DM. Bach, Handel, and the Chevalier Taylor. Med Hist 1968; 12(4):385-93. Zegers RH. The Eyes of Johann Sebastian Bach. Arch Ophthalmol 2005; 123(10):1427-30.


2021 ◽  
Vol 10 (7) ◽  
pp. 264
Author(s):  
Clara Ramirez

This is a study of the trajectory of a Jewish converso who had a brilliant career at the University of Mexico in the 16th century: he received degrees from the faculties of arts, theology and law and was a professor for more than 28 years. He gained prestige and earned the respect of his fellow citizens, participated in monarchical politics and was an active member of his society, becoming the elected bishop of Guatemala. However, when he tried to become a judge of the Inquisition, a thorough investigation revealed his Jewish ancestry back in the Iberian Peninsula, causing his career to come to a halt. Further inquiry revealed that his grandmother had been burned by the Inquisition and accused of being a Judaizer around 1481; his nephews and nieces managed, in 1625, to obtain a letter from the Inquisition vouching for the “cleanliness of blood” of the family. Furthermore, the nephews founded an entailed estate in Oaxaca and forbade the heir of the entail to marry into the Jewish community. The university was a factor that facilitated their integration, but the Inquisition reminded them of its limits. The nephews denied their ancestors and became part of the society of New Spain. We have here a well-documented case that represents the possible existence of many others.


Author(s):  
Kseniia D. Nikolskaia

At the beginning of the 17th century, the Danish East India company (Dansk Østindisk Kompagni) was established in Europe. In particular, Tranquebar (Dansborg fortress) became the stronghold of the Danes in India. In another hundred years, at the very beginning of the 18th century, the first Lutheran missionaries appeared on the Coromandel coast. At this time the Danish Royal mission was established in Tranquebar, funded by king Frederick IV. It consisted mainly of Germans who graduated from the University of the Saxon city of Halle. Those missionaries not only actively preached among the local population, but also studied languages of the region, translated Gospels into local languages and then published it in the printing house they created. They also trained neophytes from among the local children. One of the first missionaries in Tranquebar was pastor Bartholomäus Ziegenbalg, who lived in India from 1706 to 1719. Information about Pastor's activities in the Royal Danish mission has been preserved in his letters and records. These letters and papers were regularly printed in Halle in the reports of the Royal Danish Mission («Ausführliche Berichte an, die von der königlichen dänischen Missionaren aus Ost-Indien»). However, besides letters and reports, this edition constantly published texts of a special kind, called «conversations» (das Gespräch). They looked like dialogues between pastor Bartholomäus Ziegenbalg and local religious authorities. Those brahmans explained the basic principles of the Hindu religion, and their opponent showed them the absurdity of their creed by comparing it with the main tenets of Christianity. The following is a translation of one of these dialogues.


2019 ◽  
Vol 23 ◽  
pp. 51-71
Author(s):  
Urszula Kraśniewska

The Sanctuary of Amun of the Temple of Hatshepsut in Deir el-Bahari was, starting from the early 18th century, gradually discovered, and has been analyzed by many researchers and scientists. In the late 19th century E. Naville was the first to concentrate to an significant extent on the Sanctuary rooms, which resulted in the elaboration of a vast architectural description prepared by Somers Clarke, his cooperator. In the early 20th century, Herbert Winlock conducted studies and analyses of the Sanctuary rooms. In 1961, a concession for conducting works was assigned to the Polish Station of Mediterranean Archaeology of the University of Warsaw, directed by Prof. Kazimierz Michałowski. Since that time, Polish Missions have conducted numerous architectural and conservation as well as epigraphic works, gradually ordering and reconstructing the Sanctuary.


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