Arenas-Pacheco, Carlos Diego
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Arenas-Pacheco, Carlos Diego
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Arenas Pacheco, Carlos Diego
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60125872900
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Item type:Publication, The Double Mistaken Identity of Colonial Literature: The Cases of Aesop’s Fables in Japan (1593) and India (1803)Although postcolonial approaches in world literature and translation studies have produced much necessary scholarship, they have in general disregarded the historical ‘native’ author and translator working in colonial or semicolonial settings. Studies on Urdu literature in the 19th century, for instance, focus mostly on the role of British Orientalists. Drawing upon Allen’s trans-indigenous project, I propose to read the historical ‘native’ text approaching it with a concept drawn from Amerindian ethnohistory: ‘double mistaken identity’ (DMI). While ‘native’ intellectuals might have unwittingly contributed to furthering the cause of Western colonialists, DMI allows for two perspectives to coexist in the ‘native’ text, one of which is a ‘native’, non-hybrid perspective. I take the failed colonial project in 16th-century Japan as a model, focusing on a translation that both Urdu and Japanese intellectuals undertook: that of Aesop’s Fables. There is a case for considering ‘native’ literature fully colonial, fully ‘native’, and fully global. © The author © Journal of World Literature © Walter de Gruyter © Brill. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Aprendizaje Informal e intelectuales indígenas en la Nueva España: el caso de Domingo Chimalpahin (1579-1640)Usando la distinción moderna entre educación formal e informal, este artículo de historia de la educación propone algunas vías de aprendizaje informal que intelectuales indígenas en el México colonial siguieron fuera de la escolarización formal. Domingo Chimalpahin (1579-after 1640), el escritor en lengua náhuatl más productivo del México colonial, es un caso de estudio relevante. Puesto que carecemos de muchos datos biográficos de Chimalpahin investigaciones previas han sugerido que elucidar detalles específicos sobre su educación puede contribuir a una mejor interpretación de sus escritos y a una comprensión más profunda de la educación no escolarizada de algunos intelectuales indígenas en el México colonial. Aunque se ha hipotetizado que Chimalpahin tuvo por lo menos una educación formal básica, este artículo sostiene que el aprendizaje informal, en la forma de 1) aprendizaje intergeneracional, 2) aprendizaje laboral y 3) networking intelectual, proporcionó a Chimalpahin la educación que necesitaba para elaborar sus obras. ©El autor ©Universidad Nacional, Escuela de Historia, Campus Omar Dengo.19 1 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, A Humanist Reconquista: Hernando de Talavera’s Pedagogy of Good Manners and His Residential School for Morisco BoysFrom 1493 to 1507, Hernando de Talavera, the first archbishop of Granada after the Spanish Reconquista, ran a residential school for Morisco noble boys in his palace. This article argues that Talavera’s school set the foundation for the long history of residential schooling as a tool to transform or eradicate a conquered culture through the cultural assimilation of children. A champion of Christian humanism, Talavera thought that cultivating good manners (that is, adopting Spanish customs) was the main marker of a true Christian. Thus, his pedagogy aimed to educate everyone, particularly Morisco children, in what he considered the most reasonable and natural ways of living. By examining Talavera’s spiritual pedagogy, his humanist influences, and the educational experiences of Morisco boys at his palace, this paper lays the groundwork for a genealogical study of modern European colonial residential schooling for non-European children. ©The author ©Cambridge University Press (CUP) ©History of Education Quarterly.27