HISTORIA DE LAS MUJERES EN LA ESPAÑA MODERNA by Elvira M . Melián
BROCAR, 46 (2022) 259-292, 2022
RESUMEN: El proceso por amancebamiento y solicitación de Hernando de Vega Rojas ilustra las compl... more RESUMEN: El proceso por amancebamiento y solicitación de Hernando de Vega Rojas ilustra las complejidades de la vida religiosa en la Sevilla del Siglo de Oro y las formas en que clérigos, religiosas y otros estamentos desafiaron la continencia sexual impuesta en las doctrinas de la Iglesia. En él encontramos amancebados, relaciones ilícitas homo y heterosexuales, rocambolescas fugas y apasionados testimonios escritos. Sus páginas reflejan las íntimas pasiones de la naturaleza humana, que innumerables concilios, sínodos, juicios y prohibiciones trataron secular y estérilmente de aniquilar.
ABSTRACT: Hernando de Vega Rojas' process for harassment and petitioner illustrates the complexities of religious life in the Golden Age Seville and the ways in which clerics, religious and other statements challenged the sexual continence imposed on the doctrines of the Church. In it we find convivial, illicit homo and different-sex relationships, bizarre escapes, and enthusiastic written testimonies. A reflection of the intimate passions of human nature that countless religious councils, synods, judgments, and prohibitions secularly and sterilely sought to annihilate.
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Tiempos Modernos, 44, (2022,1), pp.48-68., 2022
RESUMEN
En este trabajo aprovechamos la relación de Teresa de Anaya con la Orden Hospitalaria de... more RESUMEN
En este trabajo aprovechamos la relación de Teresa de Anaya con la Orden Hospitalaria del Sancti Spíritus, para rescatar del olvido dos monasterios extramuros que precedieron y nutrieron al monasterio del Sancti Spíritus de Valladolid, fundado en 1520. Esta mujer habitó en ambas fundaciones, como “dueña del siglo” al menos desde 1483, en San Vicente de Castrillo de Onielo –Palencia– y, posteriormente, como
“comendadora” desde 1498 hasta su muerte en 1504 en la Fuente de Santa María de Portillo –Valladolid–. Su rastro nos permite acercarnos al entretejido intrahistórico entre estos monasterios y los estamentos civiles en la Castilla moderna. Y, junto a ello, reivindicar la labor benefactora de un colectivo de mujeres anónimas, que alcanzó una notable cuota de libertad en esta Institución, desde su creación hasta las directrices de Trento.
ABSTRACT
The aim of this article is to recover the relationship between Teresa de Anaya and the Hospital Order of Sancti Spiritus, to rescue from oblivion two convents that preceded and nurtured the Monastery of Sancti Spiritus of Valladolid, founded in 1520. This woman inhabited both foundations, San Vicente in Castrillo de Onielo, Palencia, as “ century lady” since 1483 and, subsequently, la Fuente de Santa María in Portillo,
Valladolid, as “commander” from 1498 to her death in 1504. The tenuous track of her biography allows usto take a glance at the “inside historical” interweave between these monasteries and the civil statements in the modern Castilian society. Tantamount to this, it is essential to vindicate the charitable labor of theanonymous collective of females that achieved such heights of freedom in this Institution, from the moment
of its foundation until directing guidelines emerged from the Council of Trent.
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TIEMPOS MODERNOS 35 (2017/2) , 258-280., 2017
RESUMEN: Analizamos en este trabajo la vida de la cortesana Prudencia Grillo, como hilo conductor... more RESUMEN: Analizamos en este trabajo la vida de la cortesana Prudencia Grillo, como hilo conductor para realizar un retrato social de este particular colectivo en la sociedad española del Siglo de Oro. Mujer de destino poco ortodoxo, nació como hija natural de un genovés y fue criada como niña expósita, para dejar en su legado vital amores ilícitos, hijos naturales y un proceso inquisitorial por hechicería. En 1589 fundó el convento de la Visitación, luego Santa Isabel La Real, donde ingresó con 41 años y murió en fecha indeterminada. En su entorno de conocidos y afectos se entretejieron significativos personajes de la Corte -estuvo íntimamente ligada de la pujante colonia genovesa que floreció al amparo de los Austrias- con miembros de los más humildes estratos de la sociedad. En este contexto de luces y sombras sus huellas sobrepasan los límites de su individualidad para acercarnos a nuestra intrahistoria social durante los siglos XVI y XVII.
ABSTRACT: We cover Prudencia Grillo´s life, as a conducting thread of the courtesan social portrait and its relation to Spanish society during The Golden Siècle. Born as a natural child, she held illicit relationships with Genovese men, became herself mother of a natural child, and was imprisoned by the Santo Oficio for sorcery, before finishing her days in the convent la Visitación, later named Santa Isabel La Real in Madrid, which she founded in 1589 at the age of 41. She was able to simultaneously interact with both contemporary influential personages of the Court -linked as she was during all her life with the flourishing Genovese colony under the Austrias- and the lowest rank of her acquaintances. In this context of light and shadow her legacy extends beyond the limits of her individual achievements and personal social ascription, as she has contributed to define the courtesan collective and allowed to penetrate into our social "inside history" during the 16th and 17th centuries.
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Hispania Sacra, LXIV 130, julio-diciembre 2012, 565-581. , 2012
RESUMEN Sor Teresa Juliana de Santo Domingo llegó a España procedente de la Costa del Oro en 1686... more RESUMEN Sor Teresa Juliana de Santo Domingo llegó a España procedente de la Costa del Oro en 1686. Supuesta princesa en su tierra natal, Carlos II delegó su propiedad en los Marqueses de Mancera. En su casa viviría como esclava entre los 10 y los 27 años, para luego ingresar en el convento de la Penitencia de Salamanca hasta su muerte en 1748. Este trabajo rescata la memoria de quién es hoy celebrada como la primera «religiosa» negra admitida en un convento de clausura español, la primera escritora afro hispánica en lengua castellana, y la primera negra «española» envuelta en un proceso de beatificación.
ABSTRACT Teresa Juliana de Santo Domingo reached Spain from the Gold Coast in 1686. Considered as princess in her natal country Charles II offered her to Marqués de Mancera. She lived in his house as slave from 10 to 27, when she entered as nun in a Salamanca cloister until her death in 1748. This article bring to the reader the memory of whom is regarded today as the first black nun in a Spanish cloister, the first afro-Hispanic black writer in castellan and the first «Spanish» black involved in a beatification process.
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Estudios Humanísticos. Historia. Nº 12, 2013, pp. 91-104 , 2013
RESUMEN: La preservación del legajo de Francisca de los Apóstoles, penitenciada por la Inquisició... more RESUMEN: La preservación del legajo de Francisca de los Apóstoles, penitenciada por la Inquisición Toledana en 1578, la sitúa en los anales de las beatas judeoconversas «alumbradas» del siglo XVI. En contraste, su también procesada hermana Isabel Bautista de San Jerónimo, responsable última del proyecto fundacional y reformista causante de sus condenas, permanece en el anonimato. Hoy recuperamos su tenue rastro histórico para brindar cierta justicia a quien, en palabras de Francisca, fue «comparable a San Pedro por sus grandes recursos y por estar dispuesta a cualquier cosa», en la que creyó indispensable «renovación espiritual» de la Iglesia.
ABSTRACT: The preservation of the trial documents about the Jewish converse Francisca de los Apóstoles, punished by the Toledo´s Inquisition in 1578, places her in the annals of «beatas alumbradas» in the XVI Century. On the contrary, her also processed sister Isabel Bautista de San Jerónimo, main responsible for the reforming proposals that led them to condemnation, remains anonymous. We recover her tenuous historical track to bring back some justice to a woman that was, in her sister´s words, «as resourceful and ready for anything as San Pedro», in pursuing what she believed indispensable «spiritual renewal» of the Church.
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CLEPSYDRA, 8; noviembre 2009, pp. 29-46, 2009
RESUMEN
Beatriz Ramírez de Mendoza, bisnieta de Beatriz Galindo, la Latina, fue una mujer culta,... more RESUMEN
Beatriz Ramírez de Mendoza, bisnieta de Beatriz Galindo, la Latina, fue una mujer culta, enérgica y valiente que se enfrentó a los poderes políticos y religiosos de su época con las armas que le permitía su género: astucia, artimañas y habilidad. Adalid y patrona entre 1600 y 1605 de las reformas descalzas mercedaria y trinitaria, y partícipe de una fallida conspiración contra el duque de Lerma, sus últimos años transcurrieron en obligada clausura para escapar a los numerosos enemigos que sus iniciativas le acarrearon. Hoy recuperamos su memoria como reconocimiento a una intrépida mujer que, pese a la férrea represión política y social de su época, abrió caminos de conciliación entre los intolerantes fanatismos musulmán y católico con los que convivió.
ABSTRACT
Beatriz Ramírez de Mendoza, great-granddaughter of Beatriz Galindo, the Latina, was a cultivated, energetic and brave woman who faced the political and religious lobbies of her time with the arms that her gender allowed: shrewdness, tricks and deftness. Between 1600 and 1605 she commanded the male reform of the Discalced Mercedarian and Trinitarian Order and was part of a conspiracy against the duke of Lerma. She was compelled to seclusion during her last years of life as the only means to escape from the numerous enemies whom her previous actions had afforded her. Today we recover her memory from oblivion as reminder of the fact that, in spite of the ferocious political and social repression of her time, this intrepid woman paved ways of tolerance at the heart of the obstinate religious struggles that surrounded her.
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LAS MUJERES EN LA INSTITUCIÓN LIBRE DE ENSEÑANZA by Elvira M . Melián
Historia y Memoria de la Educación 7 (2018): 615-644 , 2018
RESUMEN. Los estudios de Biblioteconomía de la Residencia de Señoritas, desarrollados entre 1930 ... more RESUMEN. Los estudios de Biblioteconomía de la Residencia de Señoritas, desarrollados entre 1930 y 1936 bajo los auspicios de Instituto Internacional de Boston, formaron parte de los primeros esfuerzos pedagógicos en favor de la integración laboral femenina en nuestro país. Liderados por María de Maeztu en ellos participaron, además de Elena Fortún, un colectivo de mujeres hoy anónimas que, presumiblemente, encauzaron en este empeño gran parte de sus expectativas. En este trabajo analizamos sus fichas de ingreso y los testimonios dejados por Elena Fortún sobre esta actividad, con el fin de recuperar el perfil humano o, lo que es lo mismo, la intrahistoria de una pionera una iniciativa socio-pedagógica cercenada por la Guerra Civil y su ulterior desenlace.
ABSTRACT. The librarianship studies, developed under the auspices of the Boston International Institute by the «Residencia de Señoritas» between 1930 and 1936, were part of the first educational initiatives taken to promote the integration of women into the labour force of Spain. These studies were led by Maria de Maeztu. Along with significant figures like Elena Fortún, a huge collective of anonymous students participated and deposited in this enterprise their important personal prospects. In this work we have investigated the information included in their registration forms as well as Elena Fortún’s testimony regarding this activity. We have attempted to recover the human spirit or, in other words, the inside history of this pioneering effort, truncated by the Civil War and its final outcome.
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Arenal, revista de historia de las mujeres, 8, nº2, 2001, 2003
RESUMEN: El nombre de María Martos de Baeza aparece con frecuencia entre las mujeres responsables... more RESUMEN: El nombre de María Martos de Baeza aparece con frecuencia entre las mujeres responsables de las primeras iniciativas feministas en nuestro país. Sin embargo, alrededor del mismo sólo existe silencio, dada la ausencia de textos biográficos de o sobre su persona. Basándonos en la correspondencia entre María Martos y María de Maeztu recuperaremos brevemente una presencia que iluminó el camino de la emancipación para generaciones futuras de mujeres españolas.
SUMMARY: María Martos de Baeza name appears very often among women involved in the first feminist movements in our country. However, around her name there is a deep silence due to the absence of biographical text about her. By analyzing some of her correspondence with María de Maeztu we will briefly recover a presence that illuminated the path of femenine emancipation for the future generations of Spanish women.
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BOLETIN INSTITUCIÓN LIBRE DE ENSEÑANZA .n.J 57. Junio 2005, pp. 20-38., 2005
A la memoria de Victoria Viera González, en la sombra.
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CIRCUNSTANCIA. AÑO V - Nº 14 - SEPTIEMBRE 2007 on line, 2007
RESUMEN. La “razón histórica” Orteguiana encajaría a María de Maeztu y Sofía Novoa Ortiz como val... more RESUMEN. La “razón histórica” Orteguiana encajaría a María de Maeztu y Sofía Novoa Ortiz como valiosos eslabones en la difusión de las ideologías sociales y pedagógicas imperantes durante la Segunda República. Como mujeres, se centraron en crear condiciones para que otras muchas alcanzaran cauces de desarrollo intelectual desconocidos en España, y dejaron en este esfuerzo gran parte de su vida. Las circunstancias históricas, por un lado –el desenlace de la Guerra Civil-, y las circunstancias biológicas por otro -su género- han silenciado su labor. Gracias al Archivo de la Residencia de Señoritas podemos recuperar la intrahistoria de algunas de sus avanzadas iniciativas sobre temas aún debatidos en la actualidad. “La salud como condición esencial del éxito”, “la música como condición esencial de desenvolvimiento espiritual” o “la fidelidad absoluta a la persona que ha fundado y preside la obra como condición esencial de triunfo”, en palabras de la propia María de Maeztu, trasladan sus afanes a nuestro conocimiento. Y, tal vez más importante, su forma de perseguirlos aproxima su esencia humana a nuestro espíritu.
ABSTRACT. Orteguian “Historical reason” would recognize María de Maeztu and Sofía Novoa Ortiz as valuable mediators for the spreading out of prevalent social and pedagogical ideology during the Spanish Second Republic. As women, they focused on creating the conditions to direct other along paths of intellectual training in Spain, this effort consuming a huge part of their lives. Historical circumstances on the one side – Civil War outcome - and biological circumstances on the other –their gender- have silenced their contribution. From the Archivo de la Residencia de Senoritas we can recover the “inside history” of their pioneering efforts in areas still discussed today. “Health as essential condition for success”, “Music as essential condition for spiritual growth and “absolute fidelity to the founder and director of the project as essential condition for victory” in María de Maeztu’s own words clearly convey to us their concerns. And, what is more relevant, the way they pursued them brings their human essence closer to our soul.
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Hist. educ., 34, 2015, pp. 287-303, 2015
RESUMEN: Las mujeres españolas somos deudoras de la pionera labor pedagógica en la que María de ... more RESUMEN: Las mujeres españolas somos deudoras de la pionera labor pedagógica en la que María de Maeztu consumió gran parte de su vida. Frente a los numerosos estudios sobre su obra en España, se olvida con frecuencia su papel como adalid de una corriente educativa hispano-americanista cristiana femenina que, durante el primer tercio del siglo xx, persiguió el progreso cultural de la mujer a ambos lados del Atlántico. El análisis de sus ensayos y conferencias sobre esta temática, y de la correspondencia con otras partícipes del mismo, nos permite recuperar la íntima naturaleza de un movimiento estrechamente ligado a la idiosincrasia de unas mujeres que apostaron, hasta su último aliento, por tan compleja como admirable empresa.
ABSTRACT: Spanish women are due to pedagogical efforts that consumed a huge part of María de Maeztu’s life. In opposition to the profuse studies about her Spanish work, there is a general unconsciousness about her leading role in the Christian-feminine educational strategy that, during the first third of the 20th century, pursued the cultural flowering of Hispano-American women. By analyzing her essays and conferences about the subject, and by examining her correspondence with other remarkable participants, we recover the «inside nature» of a movement closely linked to its members fundamental beliefs.
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ENDOCRINOLOGÍA ANTROPOLÓGICA DEL CICLO MENSTRUAL by Elvira M . Melián
The Medio Aevo, 2021, 10(2): 355-370 La Edad Media en femenino. Mujeres protagonistas en la historia medieval , 2021
RESUMEN: Durante el trayecto antropológico de simbolización del Homo Sapiens, el cuerpo humano ha... more RESUMEN: Durante el trayecto antropológico de simbolización del Homo Sapiens, el cuerpo humano ha sido subordinado a los arquetipos simbólicos imperantes en cada sociedad, reflejo del conjunto de sus discursos para comprender el mundo. Quizá no
encontremos en nuestro patrimonio cultural un mejor sustrato de este paradigma que el andrógino, considerado secularmente como natural o sobrenatural –de forma laudatoria o peyorativa–, en función de la urdimbre entre las convenciones sociales/religiosas, y los límites del conocimiento empírico de cada civilización. En su prisma sagrado, el andrógino aglutinó teogonía, mito y eterno retorno, encarnando la imagen divina primordial de muchas religiones. En el profano, cuando la patrística medieval transformó el pecado en carnal, el hermafrodita biológico fue dotado de una carga poderosamente negativa. La denominada “desilusión del mito del andrógino”
originó una gran discordancia alegórica y figurativa entre la androginia mítica y el hermafroditismo anatómico-fisiológico. Este artículo explora, apoyándose en una lectura dinámica de su iconografía, el impacto de la Escolástica sobre la mudanza medieval y moderna de esta entidad, desde el andrógino alquímico hasta el hermafrodita profano y, subsecuentemente, hasta Eva, ambos “cuerpos” teológicos
del Pecado. Desde la perspectiva de la medicina antropológica, una mirada diacrónica a su itinerario representativo y conceptual a través de los siglos nos permite rastrear la tensión dialéctica entre cuerpo, espíritu, ideario y doctrina, subyacente en esta particular construcción simbólica.
ABSTRACT:
During the anthropological symbolizing path of Homo Sapiens, the human body has been subordinated to the symbolic archetypes prevailing in each society, reflecting all its discourses to understand the world. We may not find in our cultural heritage a better substrate for this paradigm than that of the androgynous, secularly regarded as natural or supernatural –in a laudatory or pejorative way–, depending on the interviewing between cultural/religious conventions, and the limits of the empirical knowledge of each civilization. In his sacred prism, the androgynous brought together theogony, myth and eternal return, embodying the primordial divine image of many religions. In the profane, when medieval patristics transformed sin into carnal, biological hermaphrodite was endowed with a powerfully negative burden. The so-called “disappointment of the androgynous myth” led to a great conceptual and
figurative discrepancy between mythical androgynous and anatomo-physiological hermaphrodite. Based on the dynamic reading of his iconography, this article explores the impact of the Scholastic on the medieval and modern journey of this entity, from the alchemical androgynous to the profane hermaphrodite and, subsequently, to Eve, both “embodiments” of theological sin. From the perspective of anthropological medicine, a diachronic look at its representative and conceptual itinerary over the centuries, allows us to trace the dialectical tension between body, spirit, idearium and doctrine, underlying its specific symbolic construction.
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eHumanista 45 (2020): 111-126, 2020
RESUMEN: En la iconografía de la hechicera celestinesca y de la bruja del Siglo de Oro se alinea... more RESUMEN: En la iconografía de la hechicera celestinesca y de la bruja del Siglo de Oro se alinearon, metafóricamente, cambios fisiopatológicos ligados a la involución gonadal femenina, con cualidades morales negativas ligadas por la Escolástica a la bilis negra. Desde la endocrinología antropológica, el análisis de estas figuras como la intrahistoria “encarnada” resultante de esta urdimbre, abre un apasionante campo de estudio. Esta perspectiva nos acerca a la secular amalgama entre biología, sociedad y creencias, subyacente en la génesis de arquetipos vigentes, aún en nuestros días, en el imaginario colectivo.
ABSTRACT: The characters of the bawd “Celestine” and the “witch” during the Spanish Golden Age were metaphorically aligned between physiological processes related to the ovarian shutdown and features related to black bile by Scholastic. Analyzing them as the intrahistorical “embodiment" resulting from this interweave illuminates a fascinating field for anthropological endocrinology, This analytical view allows us to recover the secular amalgam between coetaneous biological, sociocultural and faith-based beliefs, that favored the genesis of archetypes present, even today, on the contemporary “collective unconscious”.
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Cuestiones de género: de la igualdad y la diferencia, ISSN 1699-597X, Nº. 9, 2014 (Ejemplar dedicado a: Género, educación y atención a la diversidad), págs. 434-437, 2014
Desde la antropología médica se ha considerado genéricamente que "sociedad y cultura" pueden modu... more Desde la antropología médica se ha considerado genéricamente que "sociedad y cultura" pueden modular la enfermedad en tres formas: 1) definiendo las condiciones de normalidad y anormalidad, en definitiva su misma existencia; 2) regulando las prácticas y hábitos causantes de la misma; y 3) favoreciendo su aparición en condiciones sociales restrictivas (Martínez Hernández, 2011). Esta influencia adquiere un acento especial en las patologías hormonales, ligadas al sexo del paciente, y por tanto culturalmente género-dependientes (Aho y Aho, 2008). Los médicos, como colectivo humano, no pueden abstraerse de estos condicionamientos socioculturales, ni la ciencia médica-pese a su ideario racional y empírico-, tampoco. Dentro de una ideología con estructuras seculares de poder patriarcal académico, político y económico-no olvidemos que la investigación médica necesita financiación-el libro que aquí reseñamos analiza lúcidamente las secuelas en el estudio y práctica de la Medicina actual. Se trata de una antología de trabajos que, en su conjunto, dan cuenta de la importancia y significación de esas secuelas que impregnan en la actualidad, todavía, las ciencias de la salud y que paso a reseñar a continuación.
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Asclepio. Revista de Historia de la Medicina y de la Ciencia 70 (1), enero-junio 2018, p208 , 2018
RESUMEN: La tensión dialéctica entre cuerpo y espíritu, derivada de su propia naturaleza dual, ha... more RESUMEN: La tensión dialéctica entre cuerpo y espíritu, derivada de su propia naturaleza dual, ha articulado el discurso de la Melancolía desde sus orígenes. Como resultado encontramos distintos arquetipos bioculturales de melancolía, nacidos de la urdimbre secular entre el empirismo y las creencias del imaginario colectivo de cada sociedad. El análisis de los rasgos psicológicos y la fisonomía de la Celestina, entendida como la representación literaria de la melancolía maléfica, nos permite reconstruir el itinerario de interrelaciones entre humoralismo y escolástica medieval que moldearon esta particular “encarnación” de la misma.
ABSTRACT: Dialectical tension between body and mind have articulated the discourse of melancholy since its origin. As result melancholic archetypes are the result of secular conjunction between empirical and faith-based beliefs on contemporary collective subconscious. The analysis of Celestine spiritual and physical aspects, read as a literary representation of malefic melancholy, allow us to recover the underlying interweave between humoralism and mediaeval scholastic that shaped this specific melancholic “embodiment”.
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Feminismo/s 18, diciembre 2011, pp. 185-202, 2011
RESUMEN: La construcción occidental de la menopausia como una patología por «déficit hormonal» ha... more RESUMEN: La construcción occidental de la menopausia como una patología por «déficit hormonal» ha anulado hasta fechas recientes cualquier otro enfoque de este periodo fisiológico de transición vital. Conforme el argumento biomédico se tambalea se hace evidente que en el discurso sobre la menopausia cohabitan factores biológicos, culturales, sociales y psicológicos. La búsqueda de los potenciales aspectos positivos de esta edad abre un nuevo horizonte a las mujeres contemporáneas, a la vez que ilumina la hasta ahora opaca intrahistoria colectiva del climaterio.
ABSTRACT: The Occidental construction of menopause as a «deficient disease» has totally overwhelmed all other view of this normal transition of life. As the biomedical discourse gets weaker, we realize that the meaning of menopause depends on biological, cultural, social, and psychological factors. Looking at potentials and positive functions of menopause open a new horizon for contemporary women and, moreover, illuminate the previously opaque record of our collective climacteric history.
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Investigaciones Feministas 2013, vol 4 323-334 , 2013
RESUMEN: Durante siglos la urdimbre entre lo empírico y lo creencial ha favorecido la identificac... more RESUMEN: Durante siglos la urdimbre entre lo empírico y lo creencial ha favorecido la identificación de la posmenopáusica con arquetipos antagónicos de transformación espiritual positivos o negativos. Entre los primeros encontramos el éxtasis místico, cuya elevada prevalencia durante el climaterio puede vincularse desde la endocrinología antropológica a cambios previos ligados al apagamiento ovárico en los ejes lácteo, óseo y adrenal que atenúan el vínculo femenino terrenal en favor del espiritual.
ABSTRACT: For centuries, the interweave of empirical and faith-based beliefs has favored an identification of postmenopausal woman with positive or negative archetypes of spiritual transformation. The former includes mystical ecstasy, whose prevalence during menopause can be related by anthropological endocrinology to previous transformations linked to the ovarian shutdown in the mammary, bone and adrenal axes that disturb the balance between earthy matters and spiritual life in favor of the latter.
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Investigaciones Feministas 196 , 2015, Vol. 6 196-208 , 2015
RESUMEN: Como medida del tiempo, el ciclo gonadal femenino se ha ligado ancestralmente a atributo... more RESUMEN: Como medida del tiempo, el ciclo gonadal femenino se ha ligado ancestralmente a atributos de inestabilidad y mutabilidad vinculados al ci clo lunar. Sobre esta superstición sedimentará la contemplación de la menstruación como impura y, en Occidente, como maligna, tras la sexualización del pecado en la religión cristiana. En este contexto, y hasta el inicio del conocimiento de la fisiología del climaterio, el cese de la fertilidad y los cambios fenotípicos secundarios al apagamiento ovárico han propiciado un discurso basado en una visión mágica y creencial de la mujer menopaúsica como ser desequilibrado, enajenado y dañino. Las interpretaciones de este perfil psíquico a lo largo de la historia-profetas, místicas, hechiceras-se transmutarán en las histéricas, depresivas o l lábiles emocionales contemporáneas, evidenciando el peso de ancestrales creencias cósmicas y mitológicas sobre el subconsciente colectivo. Un peso que, junto a los condicionantes culturales, sociológicos y biológicos actuales, aún hoy modula las categorías nosológicas de la medicina.
ABSTRACT: The female gonadal cycle has been ancestrally linked to traits of an em otional and mutable mood, partly attributed to moon phases. This would pave the way along centuries to consider menstruation as something impure and, in the western civilization, even evil (note sexualization of sin i n Christian culture). In this context and until the pathophysiology of menopause was approached with a scientific perspective, cessation of fertility and phenotypic changes associated with ovarian quenching have fostered a magical and prejudicial vision a s a state related to disequilibrium, lunacy or harm. Historical portraits of women with this psychological profile through time as prophets, mystic, witches have turned in today's hysterical, depressive or emotionally labile diagnoses. This fact reveals the impact of long standing beliefs based on myths and cosmic phenomena on the contemporary collective subconscious. An impact that, in conjunction with cultural, social and biological issues, even today, modulate the medical nosological categories.
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HISTORIA DE LAS MINORIAS EN LA ESPAÑA MODERNA by Elvira M . Melián
eHumanista/Conversos 9 (2021): 311-328, 2021
RESUMEN: En este estudio hemos trabajado con la documentación existente sobre algunos miembros de... more RESUMEN: En este estudio hemos trabajado con la documentación existente sobre algunos miembros de tres linajes de judeoconversos de Guadalajara, procesados por la Inquisición en el siglo XVI. Sus biografías se utilizan como hilo conductor para realizar un retrato social sobre este colectivo, y de la hostilidad hacia los cristianos nuevos que prosperaron económicamente bajo el amparo de la nobleza local. Acusados de judaizantes, sus expedientes dibujan una red de conocidos y familiares, donde se entretejieron afectos y desafectos. Sentimientos e intereses que, en la forma de delatores y acusadores, nos acercan a las tensiones subyacentes en una sociedad cuya cohesión el Santo Oficio,
magistralmente, resquebrajó.
ABSTRACT: This article examines the available documents related to family members ofthree converse lineages processed by Inquisition during the 16th century. Their lives are used as conducting thread of this collective social portrait, and show the hostility directed against the New Christians that prospered under the protection of local nobility.Imprisoned for judaizers, their dossiers delineate a interweave of affections and disaffections, in the network of their relatives and acquaintances. Feelings and selfishness that, as delators or accusers, bring us to the struggles lying in a society, whose cohesionwas so successful fractured by The Santo Oficio.
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A la memoria de los moriscos anónimos que Michael Barãibar, real o ficticio, personificó.
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HISTORIA DE LAS MUJERES EN LA ESPAÑA MODERNA by Elvira M . Melián
ABSTRACT: Hernando de Vega Rojas' process for harassment and petitioner illustrates the complexities of religious life in the Golden Age Seville and the ways in which clerics, religious and other statements challenged the sexual continence imposed on the doctrines of the Church. In it we find convivial, illicit homo and different-sex relationships, bizarre escapes, and enthusiastic written testimonies. A reflection of the intimate passions of human nature that countless religious councils, synods, judgments, and prohibitions secularly and sterilely sought to annihilate.
En este trabajo aprovechamos la relación de Teresa de Anaya con la Orden Hospitalaria del Sancti Spíritus, para rescatar del olvido dos monasterios extramuros que precedieron y nutrieron al monasterio del Sancti Spíritus de Valladolid, fundado en 1520. Esta mujer habitó en ambas fundaciones, como “dueña del siglo” al menos desde 1483, en San Vicente de Castrillo de Onielo –Palencia– y, posteriormente, como
“comendadora” desde 1498 hasta su muerte en 1504 en la Fuente de Santa María de Portillo –Valladolid–. Su rastro nos permite acercarnos al entretejido intrahistórico entre estos monasterios y los estamentos civiles en la Castilla moderna. Y, junto a ello, reivindicar la labor benefactora de un colectivo de mujeres anónimas, que alcanzó una notable cuota de libertad en esta Institución, desde su creación hasta las directrices de Trento.
ABSTRACT
The aim of this article is to recover the relationship between Teresa de Anaya and the Hospital Order of Sancti Spiritus, to rescue from oblivion two convents that preceded and nurtured the Monastery of Sancti Spiritus of Valladolid, founded in 1520. This woman inhabited both foundations, San Vicente in Castrillo de Onielo, Palencia, as “ century lady” since 1483 and, subsequently, la Fuente de Santa María in Portillo,
Valladolid, as “commander” from 1498 to her death in 1504. The tenuous track of her biography allows usto take a glance at the “inside historical” interweave between these monasteries and the civil statements in the modern Castilian society. Tantamount to this, it is essential to vindicate the charitable labor of theanonymous collective of females that achieved such heights of freedom in this Institution, from the moment
of its foundation until directing guidelines emerged from the Council of Trent.
ABSTRACT: We cover Prudencia Grillo´s life, as a conducting thread of the courtesan social portrait and its relation to Spanish society during The Golden Siècle. Born as a natural child, she held illicit relationships with Genovese men, became herself mother of a natural child, and was imprisoned by the Santo Oficio for sorcery, before finishing her days in the convent la Visitación, later named Santa Isabel La Real in Madrid, which she founded in 1589 at the age of 41. She was able to simultaneously interact with both contemporary influential personages of the Court -linked as she was during all her life with the flourishing Genovese colony under the Austrias- and the lowest rank of her acquaintances. In this context of light and shadow her legacy extends beyond the limits of her individual achievements and personal social ascription, as she has contributed to define the courtesan collective and allowed to penetrate into our social "inside history" during the 16th and 17th centuries.
ABSTRACT Teresa Juliana de Santo Domingo reached Spain from the Gold Coast in 1686. Considered as princess in her natal country Charles II offered her to Marqués de Mancera. She lived in his house as slave from 10 to 27, when she entered as nun in a Salamanca cloister until her death in 1748. This article bring to the reader the memory of whom is regarded today as the first black nun in a Spanish cloister, the first afro-Hispanic black writer in castellan and the first «Spanish» black involved in a beatification process.
ABSTRACT: The preservation of the trial documents about the Jewish converse Francisca de los Apóstoles, punished by the Toledo´s Inquisition in 1578, places her in the annals of «beatas alumbradas» in the XVI Century. On the contrary, her also processed sister Isabel Bautista de San Jerónimo, main responsible for the reforming proposals that led them to condemnation, remains anonymous. We recover her tenuous historical track to bring back some justice to a woman that was, in her sister´s words, «as resourceful and ready for anything as San Pedro», in pursuing what she believed indispensable «spiritual renewal» of the Church.
Beatriz Ramírez de Mendoza, bisnieta de Beatriz Galindo, la Latina, fue una mujer culta, enérgica y valiente que se enfrentó a los poderes políticos y religiosos de su época con las armas que le permitía su género: astucia, artimañas y habilidad. Adalid y patrona entre 1600 y 1605 de las reformas descalzas mercedaria y trinitaria, y partícipe de una fallida conspiración contra el duque de Lerma, sus últimos años transcurrieron en obligada clausura para escapar a los numerosos enemigos que sus iniciativas le acarrearon. Hoy recuperamos su memoria como reconocimiento a una intrépida mujer que, pese a la férrea represión política y social de su época, abrió caminos de conciliación entre los intolerantes fanatismos musulmán y católico con los que convivió.
ABSTRACT
Beatriz Ramírez de Mendoza, great-granddaughter of Beatriz Galindo, the Latina, was a cultivated, energetic and brave woman who faced the political and religious lobbies of her time with the arms that her gender allowed: shrewdness, tricks and deftness. Between 1600 and 1605 she commanded the male reform of the Discalced Mercedarian and Trinitarian Order and was part of a conspiracy against the duke of Lerma. She was compelled to seclusion during her last years of life as the only means to escape from the numerous enemies whom her previous actions had afforded her. Today we recover her memory from oblivion as reminder of the fact that, in spite of the ferocious political and social repression of her time, this intrepid woman paved ways of tolerance at the heart of the obstinate religious struggles that surrounded her.
LAS MUJERES EN LA INSTITUCIÓN LIBRE DE ENSEÑANZA by Elvira M . Melián
ABSTRACT. The librarianship studies, developed under the auspices of the Boston International Institute by the «Residencia de Señoritas» between 1930 and 1936, were part of the first educational initiatives taken to promote the integration of women into the labour force of Spain. These studies were led by Maria de Maeztu. Along with significant figures like Elena Fortún, a huge collective of anonymous students participated and deposited in this enterprise their important personal prospects. In this work we have investigated the information included in their registration forms as well as Elena Fortún’s testimony regarding this activity. We have attempted to recover the human spirit or, in other words, the inside history of this pioneering effort, truncated by the Civil War and its final outcome.
SUMMARY: María Martos de Baeza name appears very often among women involved in the first feminist movements in our country. However, around her name there is a deep silence due to the absence of biographical text about her. By analyzing some of her correspondence with María de Maeztu we will briefly recover a presence that illuminated the path of femenine emancipation for the future generations of Spanish women.
ABSTRACT. Orteguian “Historical reason” would recognize María de Maeztu and Sofía Novoa Ortiz as valuable mediators for the spreading out of prevalent social and pedagogical ideology during the Spanish Second Republic. As women, they focused on creating the conditions to direct other along paths of intellectual training in Spain, this effort consuming a huge part of their lives. Historical circumstances on the one side – Civil War outcome - and biological circumstances on the other –their gender- have silenced their contribution. From the Archivo de la Residencia de Senoritas we can recover the “inside history” of their pioneering efforts in areas still discussed today. “Health as essential condition for success”, “Music as essential condition for spiritual growth and “absolute fidelity to the founder and director of the project as essential condition for victory” in María de Maeztu’s own words clearly convey to us their concerns. And, what is more relevant, the way they pursued them brings their human essence closer to our soul.
ABSTRACT: Spanish women are due to pedagogical efforts that consumed a huge part of María de Maeztu’s life. In opposition to the profuse studies about her Spanish work, there is a general unconsciousness about her leading role in the Christian-feminine educational strategy that, during the first third of the 20th century, pursued the cultural flowering of Hispano-American women. By analyzing her essays and conferences about the subject, and by examining her correspondence with other remarkable participants, we recover the «inside nature» of a movement closely linked to its members fundamental beliefs.
ENDOCRINOLOGÍA ANTROPOLÓGICA DEL CICLO MENSTRUAL by Elvira M . Melián
encontremos en nuestro patrimonio cultural un mejor sustrato de este paradigma que el andrógino, considerado secularmente como natural o sobrenatural –de forma laudatoria o peyorativa–, en función de la urdimbre entre las convenciones sociales/religiosas, y los límites del conocimiento empírico de cada civilización. En su prisma sagrado, el andrógino aglutinó teogonía, mito y eterno retorno, encarnando la imagen divina primordial de muchas religiones. En el profano, cuando la patrística medieval transformó el pecado en carnal, el hermafrodita biológico fue dotado de una carga poderosamente negativa. La denominada “desilusión del mito del andrógino”
originó una gran discordancia alegórica y figurativa entre la androginia mítica y el hermafroditismo anatómico-fisiológico. Este artículo explora, apoyándose en una lectura dinámica de su iconografía, el impacto de la Escolástica sobre la mudanza medieval y moderna de esta entidad, desde el andrógino alquímico hasta el hermafrodita profano y, subsecuentemente, hasta Eva, ambos “cuerpos” teológicos
del Pecado. Desde la perspectiva de la medicina antropológica, una mirada diacrónica a su itinerario representativo y conceptual a través de los siglos nos permite rastrear la tensión dialéctica entre cuerpo, espíritu, ideario y doctrina, subyacente en esta particular construcción simbólica.
ABSTRACT:
During the anthropological symbolizing path of Homo Sapiens, the human body has been subordinated to the symbolic archetypes prevailing in each society, reflecting all its discourses to understand the world. We may not find in our cultural heritage a better substrate for this paradigm than that of the androgynous, secularly regarded as natural or supernatural –in a laudatory or pejorative way–, depending on the interviewing between cultural/religious conventions, and the limits of the empirical knowledge of each civilization. In his sacred prism, the androgynous brought together theogony, myth and eternal return, embodying the primordial divine image of many religions. In the profane, when medieval patristics transformed sin into carnal, biological hermaphrodite was endowed with a powerfully negative burden. The so-called “disappointment of the androgynous myth” led to a great conceptual and
figurative discrepancy between mythical androgynous and anatomo-physiological hermaphrodite. Based on the dynamic reading of his iconography, this article explores the impact of the Scholastic on the medieval and modern journey of this entity, from the alchemical androgynous to the profane hermaphrodite and, subsequently, to Eve, both “embodiments” of theological sin. From the perspective of anthropological medicine, a diachronic look at its representative and conceptual itinerary over the centuries, allows us to trace the dialectical tension between body, spirit, idearium and doctrine, underlying its specific symbolic construction.
ABSTRACT: The characters of the bawd “Celestine” and the “witch” during the Spanish Golden Age were metaphorically aligned between physiological processes related to the ovarian shutdown and features related to black bile by Scholastic. Analyzing them as the intrahistorical “embodiment" resulting from this interweave illuminates a fascinating field for anthropological endocrinology, This analytical view allows us to recover the secular amalgam between coetaneous biological, sociocultural and faith-based beliefs, that favored the genesis of archetypes present, even today, on the contemporary “collective unconscious”.
ABSTRACT: Dialectical tension between body and mind have articulated the discourse of melancholy since its origin. As result melancholic archetypes are the result of secular conjunction between empirical and faith-based beliefs on contemporary collective subconscious. The analysis of Celestine spiritual and physical aspects, read as a literary representation of malefic melancholy, allow us to recover the underlying interweave between humoralism and mediaeval scholastic that shaped this specific melancholic “embodiment”.
ABSTRACT: The Occidental construction of menopause as a «deficient disease» has totally overwhelmed all other view of this normal transition of life. As the biomedical discourse gets weaker, we realize that the meaning of menopause depends on biological, cultural, social, and psychological factors. Looking at potentials and positive functions of menopause open a new horizon for contemporary women and, moreover, illuminate the previously opaque record of our collective climacteric history.
ABSTRACT: For centuries, the interweave of empirical and faith-based beliefs has favored an identification of postmenopausal woman with positive or negative archetypes of spiritual transformation. The former includes mystical ecstasy, whose prevalence during menopause can be related by anthropological endocrinology to previous transformations linked to the ovarian shutdown in the mammary, bone and adrenal axes that disturb the balance between earthy matters and spiritual life in favor of the latter.
ABSTRACT: The female gonadal cycle has been ancestrally linked to traits of an em otional and mutable mood, partly attributed to moon phases. This would pave the way along centuries to consider menstruation as something impure and, in the western civilization, even evil (note sexualization of sin i n Christian culture). In this context and until the pathophysiology of menopause was approached with a scientific perspective, cessation of fertility and phenotypic changes associated with ovarian quenching have fostered a magical and prejudicial vision a s a state related to disequilibrium, lunacy or harm. Historical portraits of women with this psychological profile through time as prophets, mystic, witches have turned in today's hysterical, depressive or emotionally labile diagnoses. This fact reveals the impact of long standing beliefs based on myths and cosmic phenomena on the contemporary collective subconscious. An impact that, in conjunction with cultural, social and biological issues, even today, modulate the medical nosological categories.
HISTORIA DE LAS MINORIAS EN LA ESPAÑA MODERNA by Elvira M . Melián
magistralmente, resquebrajó.
ABSTRACT: This article examines the available documents related to family members ofthree converse lineages processed by Inquisition during the 16th century. Their lives are used as conducting thread of this collective social portrait, and show the hostility directed against the New Christians that prospered under the protection of local nobility.Imprisoned for judaizers, their dossiers delineate a interweave of affections and disaffections, in the network of their relatives and acquaintances. Feelings and selfishness that, as delators or accusers, bring us to the struggles lying in a society, whose cohesionwas so successful fractured by The Santo Oficio.
ABSTRACT: Hernando de Vega Rojas' process for harassment and petitioner illustrates the complexities of religious life in the Golden Age Seville and the ways in which clerics, religious and other statements challenged the sexual continence imposed on the doctrines of the Church. In it we find convivial, illicit homo and different-sex relationships, bizarre escapes, and enthusiastic written testimonies. A reflection of the intimate passions of human nature that countless religious councils, synods, judgments, and prohibitions secularly and sterilely sought to annihilate.
En este trabajo aprovechamos la relación de Teresa de Anaya con la Orden Hospitalaria del Sancti Spíritus, para rescatar del olvido dos monasterios extramuros que precedieron y nutrieron al monasterio del Sancti Spíritus de Valladolid, fundado en 1520. Esta mujer habitó en ambas fundaciones, como “dueña del siglo” al menos desde 1483, en San Vicente de Castrillo de Onielo –Palencia– y, posteriormente, como
“comendadora” desde 1498 hasta su muerte en 1504 en la Fuente de Santa María de Portillo –Valladolid–. Su rastro nos permite acercarnos al entretejido intrahistórico entre estos monasterios y los estamentos civiles en la Castilla moderna. Y, junto a ello, reivindicar la labor benefactora de un colectivo de mujeres anónimas, que alcanzó una notable cuota de libertad en esta Institución, desde su creación hasta las directrices de Trento.
ABSTRACT
The aim of this article is to recover the relationship between Teresa de Anaya and the Hospital Order of Sancti Spiritus, to rescue from oblivion two convents that preceded and nurtured the Monastery of Sancti Spiritus of Valladolid, founded in 1520. This woman inhabited both foundations, San Vicente in Castrillo de Onielo, Palencia, as “ century lady” since 1483 and, subsequently, la Fuente de Santa María in Portillo,
Valladolid, as “commander” from 1498 to her death in 1504. The tenuous track of her biography allows usto take a glance at the “inside historical” interweave between these monasteries and the civil statements in the modern Castilian society. Tantamount to this, it is essential to vindicate the charitable labor of theanonymous collective of females that achieved such heights of freedom in this Institution, from the moment
of its foundation until directing guidelines emerged from the Council of Trent.
ABSTRACT: We cover Prudencia Grillo´s life, as a conducting thread of the courtesan social portrait and its relation to Spanish society during The Golden Siècle. Born as a natural child, she held illicit relationships with Genovese men, became herself mother of a natural child, and was imprisoned by the Santo Oficio for sorcery, before finishing her days in the convent la Visitación, later named Santa Isabel La Real in Madrid, which she founded in 1589 at the age of 41. She was able to simultaneously interact with both contemporary influential personages of the Court -linked as she was during all her life with the flourishing Genovese colony under the Austrias- and the lowest rank of her acquaintances. In this context of light and shadow her legacy extends beyond the limits of her individual achievements and personal social ascription, as she has contributed to define the courtesan collective and allowed to penetrate into our social "inside history" during the 16th and 17th centuries.
ABSTRACT Teresa Juliana de Santo Domingo reached Spain from the Gold Coast in 1686. Considered as princess in her natal country Charles II offered her to Marqués de Mancera. She lived in his house as slave from 10 to 27, when she entered as nun in a Salamanca cloister until her death in 1748. This article bring to the reader the memory of whom is regarded today as the first black nun in a Spanish cloister, the first afro-Hispanic black writer in castellan and the first «Spanish» black involved in a beatification process.
ABSTRACT: The preservation of the trial documents about the Jewish converse Francisca de los Apóstoles, punished by the Toledo´s Inquisition in 1578, places her in the annals of «beatas alumbradas» in the XVI Century. On the contrary, her also processed sister Isabel Bautista de San Jerónimo, main responsible for the reforming proposals that led them to condemnation, remains anonymous. We recover her tenuous historical track to bring back some justice to a woman that was, in her sister´s words, «as resourceful and ready for anything as San Pedro», in pursuing what she believed indispensable «spiritual renewal» of the Church.
Beatriz Ramírez de Mendoza, bisnieta de Beatriz Galindo, la Latina, fue una mujer culta, enérgica y valiente que se enfrentó a los poderes políticos y religiosos de su época con las armas que le permitía su género: astucia, artimañas y habilidad. Adalid y patrona entre 1600 y 1605 de las reformas descalzas mercedaria y trinitaria, y partícipe de una fallida conspiración contra el duque de Lerma, sus últimos años transcurrieron en obligada clausura para escapar a los numerosos enemigos que sus iniciativas le acarrearon. Hoy recuperamos su memoria como reconocimiento a una intrépida mujer que, pese a la férrea represión política y social de su época, abrió caminos de conciliación entre los intolerantes fanatismos musulmán y católico con los que convivió.
ABSTRACT
Beatriz Ramírez de Mendoza, great-granddaughter of Beatriz Galindo, the Latina, was a cultivated, energetic and brave woman who faced the political and religious lobbies of her time with the arms that her gender allowed: shrewdness, tricks and deftness. Between 1600 and 1605 she commanded the male reform of the Discalced Mercedarian and Trinitarian Order and was part of a conspiracy against the duke of Lerma. She was compelled to seclusion during her last years of life as the only means to escape from the numerous enemies whom her previous actions had afforded her. Today we recover her memory from oblivion as reminder of the fact that, in spite of the ferocious political and social repression of her time, this intrepid woman paved ways of tolerance at the heart of the obstinate religious struggles that surrounded her.
ABSTRACT. The librarianship studies, developed under the auspices of the Boston International Institute by the «Residencia de Señoritas» between 1930 and 1936, were part of the first educational initiatives taken to promote the integration of women into the labour force of Spain. These studies were led by Maria de Maeztu. Along with significant figures like Elena Fortún, a huge collective of anonymous students participated and deposited in this enterprise their important personal prospects. In this work we have investigated the information included in their registration forms as well as Elena Fortún’s testimony regarding this activity. We have attempted to recover the human spirit or, in other words, the inside history of this pioneering effort, truncated by the Civil War and its final outcome.
SUMMARY: María Martos de Baeza name appears very often among women involved in the first feminist movements in our country. However, around her name there is a deep silence due to the absence of biographical text about her. By analyzing some of her correspondence with María de Maeztu we will briefly recover a presence that illuminated the path of femenine emancipation for the future generations of Spanish women.
ABSTRACT. Orteguian “Historical reason” would recognize María de Maeztu and Sofía Novoa Ortiz as valuable mediators for the spreading out of prevalent social and pedagogical ideology during the Spanish Second Republic. As women, they focused on creating the conditions to direct other along paths of intellectual training in Spain, this effort consuming a huge part of their lives. Historical circumstances on the one side – Civil War outcome - and biological circumstances on the other –their gender- have silenced their contribution. From the Archivo de la Residencia de Senoritas we can recover the “inside history” of their pioneering efforts in areas still discussed today. “Health as essential condition for success”, “Music as essential condition for spiritual growth and “absolute fidelity to the founder and director of the project as essential condition for victory” in María de Maeztu’s own words clearly convey to us their concerns. And, what is more relevant, the way they pursued them brings their human essence closer to our soul.
ABSTRACT: Spanish women are due to pedagogical efforts that consumed a huge part of María de Maeztu’s life. In opposition to the profuse studies about her Spanish work, there is a general unconsciousness about her leading role in the Christian-feminine educational strategy that, during the first third of the 20th century, pursued the cultural flowering of Hispano-American women. By analyzing her essays and conferences about the subject, and by examining her correspondence with other remarkable participants, we recover the «inside nature» of a movement closely linked to its members fundamental beliefs.
encontremos en nuestro patrimonio cultural un mejor sustrato de este paradigma que el andrógino, considerado secularmente como natural o sobrenatural –de forma laudatoria o peyorativa–, en función de la urdimbre entre las convenciones sociales/religiosas, y los límites del conocimiento empírico de cada civilización. En su prisma sagrado, el andrógino aglutinó teogonía, mito y eterno retorno, encarnando la imagen divina primordial de muchas religiones. En el profano, cuando la patrística medieval transformó el pecado en carnal, el hermafrodita biológico fue dotado de una carga poderosamente negativa. La denominada “desilusión del mito del andrógino”
originó una gran discordancia alegórica y figurativa entre la androginia mítica y el hermafroditismo anatómico-fisiológico. Este artículo explora, apoyándose en una lectura dinámica de su iconografía, el impacto de la Escolástica sobre la mudanza medieval y moderna de esta entidad, desde el andrógino alquímico hasta el hermafrodita profano y, subsecuentemente, hasta Eva, ambos “cuerpos” teológicos
del Pecado. Desde la perspectiva de la medicina antropológica, una mirada diacrónica a su itinerario representativo y conceptual a través de los siglos nos permite rastrear la tensión dialéctica entre cuerpo, espíritu, ideario y doctrina, subyacente en esta particular construcción simbólica.
ABSTRACT:
During the anthropological symbolizing path of Homo Sapiens, the human body has been subordinated to the symbolic archetypes prevailing in each society, reflecting all its discourses to understand the world. We may not find in our cultural heritage a better substrate for this paradigm than that of the androgynous, secularly regarded as natural or supernatural –in a laudatory or pejorative way–, depending on the interviewing between cultural/religious conventions, and the limits of the empirical knowledge of each civilization. In his sacred prism, the androgynous brought together theogony, myth and eternal return, embodying the primordial divine image of many religions. In the profane, when medieval patristics transformed sin into carnal, biological hermaphrodite was endowed with a powerfully negative burden. The so-called “disappointment of the androgynous myth” led to a great conceptual and
figurative discrepancy between mythical androgynous and anatomo-physiological hermaphrodite. Based on the dynamic reading of his iconography, this article explores the impact of the Scholastic on the medieval and modern journey of this entity, from the alchemical androgynous to the profane hermaphrodite and, subsequently, to Eve, both “embodiments” of theological sin. From the perspective of anthropological medicine, a diachronic look at its representative and conceptual itinerary over the centuries, allows us to trace the dialectical tension between body, spirit, idearium and doctrine, underlying its specific symbolic construction.
ABSTRACT: The characters of the bawd “Celestine” and the “witch” during the Spanish Golden Age were metaphorically aligned between physiological processes related to the ovarian shutdown and features related to black bile by Scholastic. Analyzing them as the intrahistorical “embodiment" resulting from this interweave illuminates a fascinating field for anthropological endocrinology, This analytical view allows us to recover the secular amalgam between coetaneous biological, sociocultural and faith-based beliefs, that favored the genesis of archetypes present, even today, on the contemporary “collective unconscious”.
ABSTRACT: Dialectical tension between body and mind have articulated the discourse of melancholy since its origin. As result melancholic archetypes are the result of secular conjunction between empirical and faith-based beliefs on contemporary collective subconscious. The analysis of Celestine spiritual and physical aspects, read as a literary representation of malefic melancholy, allow us to recover the underlying interweave between humoralism and mediaeval scholastic that shaped this specific melancholic “embodiment”.
ABSTRACT: The Occidental construction of menopause as a «deficient disease» has totally overwhelmed all other view of this normal transition of life. As the biomedical discourse gets weaker, we realize that the meaning of menopause depends on biological, cultural, social, and psychological factors. Looking at potentials and positive functions of menopause open a new horizon for contemporary women and, moreover, illuminate the previously opaque record of our collective climacteric history.
ABSTRACT: For centuries, the interweave of empirical and faith-based beliefs has favored an identification of postmenopausal woman with positive or negative archetypes of spiritual transformation. The former includes mystical ecstasy, whose prevalence during menopause can be related by anthropological endocrinology to previous transformations linked to the ovarian shutdown in the mammary, bone and adrenal axes that disturb the balance between earthy matters and spiritual life in favor of the latter.
ABSTRACT: The female gonadal cycle has been ancestrally linked to traits of an em otional and mutable mood, partly attributed to moon phases. This would pave the way along centuries to consider menstruation as something impure and, in the western civilization, even evil (note sexualization of sin i n Christian culture). In this context and until the pathophysiology of menopause was approached with a scientific perspective, cessation of fertility and phenotypic changes associated with ovarian quenching have fostered a magical and prejudicial vision a s a state related to disequilibrium, lunacy or harm. Historical portraits of women with this psychological profile through time as prophets, mystic, witches have turned in today's hysterical, depressive or emotionally labile diagnoses. This fact reveals the impact of long standing beliefs based on myths and cosmic phenomena on the contemporary collective subconscious. An impact that, in conjunction with cultural, social and biological issues, even today, modulate the medical nosological categories.
magistralmente, resquebrajó.
ABSTRACT: This article examines the available documents related to family members ofthree converse lineages processed by Inquisition during the 16th century. Their lives are used as conducting thread of this collective social portrait, and show the hostility directed against the New Christians that prospered under the protection of local nobility.Imprisoned for judaizers, their dossiers delineate a interweave of affections and disaffections, in the network of their relatives and acquaintances. Feelings and selfishness that, as delators or accusers, bring us to the struggles lying in a society, whose cohesionwas so successful fractured by The Santo Oficio.
ABSTRACT: The redemption of captives was an important reality in Hispanic frontier along centuries. Merchants trading in captives were not charitable as was permitted a profit for the exchange. The Alfaqueque Mayor de Castilla, a royal foundation created for liberation of captives in 1439, would find a great opposition from both municipal and illegal negotiators. The Arias Saavedra family, who owned the title until its disappearance, allows us to recover this social reality of captive redemption and the struggles and privileges in low medieval frontier life of noble families, mystified today between history and legend.
ABSTRACT. Bartolomé de Las Casas " Brevíssima Relación de la Destrucción de las Indias " , published in 1552, would prove useful to influence Spanish political and administrative laws applied during the colonization of the Western Indians, ameliorating abuses from the conquistadors. However, after the political manipulations and diffusion by Protestants along centuries the Brevíssima would get an autonomous destiny as essential instrument for the Spanish Black Legend. The inquisitorial process that would culminate with its prohibition within Spanish domains in 1660, more than 100 years after its original publication, wouldn't avoid this destiny or the surviving until our days of a spell which still pervades our present.