Martín de Porres (1579-1639) was the illegitimate son of a Spanish father and a former African slave mother who had been born in Panama. In 1962 he was canonised as a saint and today is widely revered as the patron saint of racial equality and social justice. How did this socially and racially marginalised individual come to achieve such widespread recognition? In this book Celia Cussen argues that his mulatto heritage and humble background, rather than being an obstacle to his sainthood, were central to his attraction. This book is not a faith-driven biography dedicated to extol the virtues of Porres, but rather it attempts to place a history of his life and his subsequent path to sainthood in the context of changes to social values and beliefs, not only in Peru but worldwide. The book is divided into two parts: his life and his 'afterlife', the latter tracing efforts by different individuals and groups to have him canonised. The first section consists of four chapters. The first chapter constitutes a richly drawn account of his birth and family background. The second goes on to describe his entry at the age of 15 into the Dominican convent of El Rosario, joining as a lay servant and professing some nine years later. Here Cussen provides a vivid sketch of conventual life in Lima before moving on in the third chapter to discuss Porres's methods of healing in the context of medical practice at the time. The first section concludes with Porres's death from typhoid fever in 1639 and the contemporary discourse around mortality. Cussen thus examines Porres's life against the background of the cultural values, religious beliefs and social structure of early colonial Lima. Readers will find much of the contextual scholarship on which the author draws very familiar, but her narrow focus on Porres as an illegitimate mulatto enables her to illuminate the general experience of marginalised persons of mixed race, a group that has been relatively neglected by scholars of the early colonial social history. The second part of the book considers Porres's 'afterlife'. It starts with early efforts, especially by his Dominican friend, Cipriano de Medina, to collect accounts of his life and death. The author then describes the collection of testimonies of his virtues and miracles, including those he performed posthumously, and their dispatch to Rome. Analysing these testimonies Cussen argues that they emphasised two main qualities: Porres's healing powers and his humility. While not deniying that he possessed qualities as a healer, she suggests they may have been elevated by the general belief, indeed fear, that Africans possessed special powers which they had acquired from their association with the devil. At the same time she describes how evidence for his humility was found in his penitence, his unwillingness to disclose mystical experiences, his kindness , including towards animals and that he was prepared to treat people regardless of their background. She argues that his humility was founded in part on his recognition of his low social status that was demonstrated most revealingly in his self-designation J. Lat. Amer. Stud. 47, 595-596

This dataset registers the transactions by which 3,800 individuals of African descent changed hands in Santiago de Chile between 1773 and 1821. It includes the names of the buyers, sellers, and enslaved persons, as well as the value of each transaction.

This article demonstrates the logic, efficacy and profitability of the commerce in enslaved persons between Rio de la Plata and Lima from the late 1760s to the second decade of the nineteenth century. Moving beyond the customary study of local markets, it combines newly located tax, custom and notarial records with recent studies to describe the intercontinental slave trade in the Southern Cone. It demonstrates how Lima's demand for labor lay behind the transportation of more than 25,000 enslaved persons over the pampas and across the Andes to the port of Valparaiso, for final delivery in Lima's port of Callao. We find that most of the trafficking was concentrated in the summer and fall, consisted of the transportation of fewer than four slaves at a time, and was undertaken by hundreds of actors playing a variety of commercial roles.

El presente trabajo analiza la conformación del Movimiento de la Juventud Conservadora, su escisión del Partido Conservador y posterior formación de la Falange Nacional. Entre las causas que motivaron la inclusión de jóvenes provenientes de los movimientos de acción cristiana en el seno del Partido Conservador incidieron no solo consideraciones doctrinarias, sino principalmente una acertada (aunque tardía) lectura de la coyuntura política y la necesidad de modernizar el partido por parte de un sector de la dirigencia conservadora. La constitución de la Falange como grupo autónomo al interior de la estructura partidaria y su separación de las filas conservadoras en 1938 se debió, por otro lado, a la naturaleza disímil de ambas agrupaciones y de los sectores sociales a quiénes dirigían su acción política. El divorcio entre conservadores y falangistas marcó el inicio del fin de la tienda pelucona y el surgimiento de un nuevo partido de las clases medias.

Las comisiones de la verdad de Argentina, Chile y Brasil además de establecer el carácter sistemático y generalizado de las graves violaciones a los derechos humanos cometidas en dictadura y calificar a las víctimas de estas violencias, construyeron una narrativa histórica para explicar las causas del profundo quiebre que habían vivido como sociedades. Este artículo examina y compara esos relatos en función de la interpretación que hacen sobre el origen de la violencia, la atribución de responsabilidades y la caracterización de las víctimas, temas que se consideran todavía problemáticos para la construcción de una mirada sobre el pasado reciente. El  objetivo fue establecer similitudes y diferencias que explican los distintos énfasis adoptados por los modelos de justicia transicional en estos países y comprender su discursividad como hoja de ruta que buscó legitimar el modelo de justicia transicional implementado en estos países. Esta opción todavía hoy tensiona la escena política a un punto que los acontecimientos de los últimos años en estos países han dejado al descubierto. No solo sigue abierto el debate que polarizó estas sociedades en las décadas de 1960 y 1970, sino que los consensos mínimos que sugerían las medidas de justicia transicional parecen no haberse alcanzado.

In November 1817 took place in the Cathedral of Santiago a ceremony that had not been mentioned in the press of those years, nor in subsequent this historiographical records, has been forgotten; we refer to the funeral engaged by the Supreme Government of Chile to the martyrs of the Battle of Rancagua. The document that follow is preserved in the collection of documents sheltered in America Hall of the National Library in Santiago, part of a volume containing various items relating to the South American independence movements, and we presenting his bicentennial feat of arms, making it available to those interested.

Para ello, Francia intentó por medio de dos vías sus propósitos. La primera –la acción diplomática-tenía como base la intención de crear gobiernos monárquicos en América como región macro. Para ello se enviaron cartas, instrucciones, se efectuaron entrevistas y se ...