Nopal en la Frente: Racial Passing and the Hidden Indigeneity of the Los Altos Region of Jalisco, 1720-1950

When people look at Los Altos de Jalisco, they typically think of this area as representing a pocket of European ancestry in a mestizaje state. Yet this ignores one huge aspect of this region: its indigenous history. Throughout the last three hundred years, the Los Altos region of Jalisco has allowed for the racial passing of many different families. This is all the more significant because many of its citizens have what many believe to be European features- mainly being light hair, light skin, and colored eyes. Because of these perceived European features, many of the Alteños believe that they are of 100% European ancestry. But by analyzing the baptismal and matrimonial records for my own family, I argue that liberal interpretations of the caste system in the Los Altos de Jalisco region have facilitated frequent racial passing. As a consequence, the Los Altos region allowed for the re-defining of racial terms. Specifically, for the case of the caste “Spanish”, in which significant indigenous ancestry had slipped through into this racial category due to racial passing. This meant that to be Spanish in the Los Altos region is synonymous with having significant indigenous ancestry. Within this concept of racial passing in the Los Altos region, I will also argue that race is not necessarily based on skin color or genealogy, but rather on socio-economics. Due to this fact, many wealthy castizos, harnizos, and mestizos were able to pass as Spanish in the records of the Los Altos region. Further analysis of this area has brought me to argue a conclusion far from what stereotypes present of the Los Altos region: that despite the fact many Alteños present as white, they have significant indigenous ancestry, thus pushing this white periphery of México into the collective mestizaje society

José Luis Aranguren: Cervantes and the Inner Hero

La intención de este artículo es destacar la importancia de Cervantes en Aranguren. El filósofo español interpreta el pensamiento del Quijote centrándose en la relevancia del héroe y su importancia para la moral, como una referencia crítica y ejemplar en tiempos de crisis y desánimo como los de Cervantes y los nuestros.The aim of this essay is to highlight the significance of Cervantes in Aranguren. The Spanish philosopher makes sense of Quijote’s thinking, focusing on the hero’s relevance and his importance for the moral, as a critic and admonitory reference in times of crisis and despondency, just like those of Cervantes and these of us

Juan Luis Vives and the responsibility towards the poor

Juan Luis Vives (Valencia 1492, Brujas 1540) reflexionó sobre el tema de la pobreza como un problema de justicia personal y social. El abandono en el que vivían los pobres, cuyo número iba en aumento en pleno siglo XVI, plantea no sólo problemas de orden social, sino también moral y religioso. Reflexionar sobre dicho asunto le ofrece a Vives la oportunidad para realizar una fuerte crítica, no sólo de aquellos que detentan el poder político y religioso, sino también para exigir un cambio de actitud, en el plano individual e institucional, y una reflexión sobre la propia esencia del cristianismo. Por todo ello, Vives ofrece no sólo un conjunto de medidas concretas para tratar de afrontar dicho problema, sino también un amplio abanico de razones morales y religiosas, con las que será muy difícil poder negar nuestra responsabilidad para con los pobres, a la vez que nos exhorta a que hagamos frente común contra la pobreza.Juan Luis Vives (Valencia 1492, Bruges 1540) reflected upon the matter of poverty as a problem of personal and social justice. As the number of poor was increasing all through the 16th century, their abandonment laid out not only social order problems, but also moral and religious ones. The fact of reflecting upon such a matter provides Vives with the opportunity to fulfill a strong criticism of those who hold the political and religious power, as well as to demand a change in the attitude, at an individual and institutional level, and a reflection on the own essence of Christianity. Therefore, Vives offers both a set of specific measures to try to face such a problem and a wide range of moral and religious reasons so as to complicate the possibility of refusing our responsibility towards the poor, while the author exhorts us to face poverty together

Vicente BÉCARES, Francisca PORDOMINGO, Rosario CORTÉS, José Carlos FERNÁNDEZ CORTE (eds.), Intertextualidad en las literaturas griega y latinas.

Sin resume

Andrés LAGUNA, Europa Heautentimorumene, es decir, que míseramente a sí misma se atormenta y lamenta su propia desgracia, Introducción, edición y traducción de Miguel Ángel González Manjares.

Sin resume

Sobre el término Salobreña

El objetivo del presente trabajo es ofrecer un estudio evolutivo del topónimo Selambina hasta su forma actual, Salobreña. Dicho estudio ahonda en aquellas cuestiones referentes a la autoría del primer testimonio literario del topónimo, su aparición en distintas fuentes literarias (griegas, latinas, árabes y castellanas), su evolución fonética y su etimología.The aim of this paper is to elaborate an evolutive study about the place name of Selambina until the current name, Salobreña. This study pay special attention to the questions concerning the author of the first literary text in which the place name appears, its mention in several literary sources (written in Greek, Latin, Arab and Castilian), its phonetic evolution and its etymology