This thesis addresses the epistolary work by Novo-Hispanic writer Sor Juana Inés de la Cruz to place it in the literary and discursive context of the end of the 17th Century. I will take as theoretical background the concepts of dialogism and the carnivalesque by Mikhail Bakhtin, as well as Michel De Certeau’s reflections on what he calls the practice of everyday life. Other aspects of my theoretical approach will be drawn from Michel Foucault’s concepts in The Archaeology of Knowledge; his ideas about power, knowledge and social control, which will be useful for contextually addressing Sor Juana’s work and that of her intellectual contemporaries. Particularly, I will analyse the circumstances in which these Novo-Hispanic discourses were produced. This contextualization will allow me to incorporate not only the cultural (everyday life) practices that surround the production of these texts, but also other less notable or unpublished documents written by some of Sor Juana’s contemporaries. My aim is to widen the discursive spectrum of authors and critics of the prose of this author, and to this end I make use of documents from the 17th Century as primary source. This thesis is divided into three chapters. In the first, I will place into context the Novo-Hispanic discourse and the generic forms of the time: sermon, satire, libel, letter and inquisitorial censure, and the function of ideological control exerted by the Novo-Hispanic Holy Office. In the second chapter I will make a textual and contextual revision of three epistolary documents by Sor Juana: Carta al Padre Nuñez (Letter to Father Nuñez, 1682), Carta Atenagórica (Letter Worthy of Athena, 1690) and Respuesta a Sor Filotea de la Cruz (Reply to Sor Filotea of the Cross, 1690); as well as the antecedents, development and the result of the critical-theological conflict caused by these private letters, their replies and other collateral documents, namely, Carta de Serafina de Cristo, and Carta de Filotea de la Cruz (1690). Both drafts of these letters, found in Puebla in 2010, will also be refered in this revision. In addition to this I will study Defensa del Sermón del Mandato (1691) and Discurso Apologético contra la Fe de Erratas de un Soldado Castellano (1691), documents found in Lima in 2002 and published in Mexico in 2004. The third chapter consists of the study of three contemporary preachers of Sor Juana: Francisco Xavier Palavicino Villarrasa, Pedro Muñoz de Castro and Pedro de Avendaño Suárez de Sousa, whose theological and literary activities were denounced by the Holy Office. My aim is to show the reach of inquisitorial control and its consequence on the writing and literary activities of the contemporary intellectuals of Sor Juana, to contextualize Sor Juana’s epistolary work and confront the possible isolation and singularization that may place her life and work apart from the kernel of the intellectual scene in the New Spain at the close of the 17th Century.

Teaching Artists are an important component of the Utah Shakespearean Festival's Education Department's outreach touring program that visits K-12 schools throughout Utah each year. However, the Education Department could be using Teaching Artists in different and better ways to help K-12 teachers infuse theatre into their curriculum. This work looks carefully at the outreach offered by the Utah Shakespearean Festival's Education Department and then compares it to the outreach work being done by the Oregon Shakespeare Festival and Shakespeare Santa Cruz. Based on the analysis of the three festivals, assessment benchmarks are identified to aid the Education Department in evaluating their use of Teaching Artists and suggestions are made to help them strengthen their outreach programs through the creation of a Teaching Artist training program that would allow more Teaching Artists to work in Utah K-12 schools. The work concludes with ideas for lesson and unit plans for Teaching Artists of various levels to use in the K-12 classroom that align with the State Common Core Standards for Language Arts that were adopted by Utah in August, 2010.

Paleomagnetic data from 25 sites (5 samples per site) in andesite flows of the Gringo Gulch Volcanics in Santa Cruz County, Arizona, were analyzed to determine a lower Paleocene paleomagnetic pole. Alternating-field demagnetization to 500 oe peak field was sufficient to erase secondary viscous components. The mean direction of magnetization (inclination = -58.8°, declination = 167.5 °) was obtained by averaging the site mean directions of the 25 sites, which are all reversed. The resultant lower Paleocene pole position is at lat. 77.0 °N, 1on. 201.0 °E (dp = 1.2 °, dm = 1.7 °).

Cette thèse est une étude analytique et comparative des conceptions éthiques autochtones, à travers des discours coloniaux de deux régions de l'Amérique : le Pérou et le Québec. Le but ultime de cette étude est permettre de découvrir les principes de ces éthiques des communautés autochtones et de les faire participer au débat et à la création d'éthiques interculturelles et écologiques pertinentes pour le monde contemporain. À cette fin, ce travail se consacre à l'étude des traditions orales autochtones, et plus particulièrement à la littérature de source orale coloniale. Plus précisément, nous étudions deux chroniques coloniales autochtones des Andes : le Manuscrit de Huarochirí et la Relation de Joan Santa Cruz Pachacuti, ainsi que les relations de deux missionnaires jésuites en Nouvelle-France : Paul Lejeune et Jean de Brébeuf. Étant donné que ces textes ne peuvent être considérés comme des transcriptions littérales des traditions orales autochtones, nous optons pour une méthodologie qui prend en compte à la fois les locus de l'énonciation, les traditions discursives et les processus de textualisation de la mémoire, ainsi que les relations contextuelles (référentielles, intertextuelles et interpersonnelles) et les instances d’une analyse « éthicologique ». Du côté des textes des Andes, des dynamiques éthiques synthétisées comme une « éthique de la réciprocité » sont dégagées. Cette dernière se veut hautement écologique, prend en considération la cohabitation avec toutes les entités de l’environnement (humaines et non humaines) et, par conséquent, peut être considérée comme un effort pour répondre aux défis imposés par le contexte dans lequel elles vivent. En ce qui concerne les textes québécois, leurs principes éthiques se résument en une « éthique du respect », celle-ci pouvant également être considérée comme une éthique écologique. De fait, on y observe l’absence d’une réelle séparation entre l’être humain et les autres entités de son milieu, remplacée par une continuité fluide de relations entre celles-ci, formant un « cercle sacré » de relations. À partir de ces résultats, un bilan comparatif est dressé et montre que les différences sont pour la plupart de nature formelle. En effet, les éthiques sont ancrées dans des réalités sociohistoriques différentes puisqu’elles se réfèrent à différents environnements et aux coutumes qui y sont reliés. En termes de similitudes, celles-ci se résument au concept de « cosmoéthique du cercle » qui révèle une conception de l'éthique comme un processus dynamique mettant en jeu non seulement les humains, mais aussi l'environnement et ce qui échappe à l’appréhension palpable du monde. Enfin, une tentative est faite, celle de donner une perspective à certains principes dégagés lors des analyses, montrant qu’elles peuvent impliquer une complexité parfois niée ou écartée par certains philosophes occidentaux contemporains. Ainsi, ce travail montre que l’étude de discours proprement autochtones est une porte d’accès à leurs manières de concevoir l’éthique et peut donc contribuer au travail interculturel de la philosophie et, plus précisément de l’éthique. / This thesis is a comparative study of indigenous ethical conceptions, through the analysis of colonial discourses from two regions of the Americas: Peru and Quebec. The aim of this study is to discover the principles of indigenous ethics and have these participate in the creation of and discussion about intercultural and ecological ethics that are relevant to the contemporary world. To this end, this paper is devoted to the study of indigenous oral traditions, and more particularly to colonial literatures based on oral sources. Specifically, we study two indigenous colonial chronicles from the Andes: the Huarochiri Manuscript and the Relation, by Joan and Santa Cruz Pachacuti; we also examine the relations of two Jesuit missionaries in New France: Paul Lejeune and Jean de Brébeuf. Since these texts cannot be considered as direct transcriptions of indigenous oral traditions, we use a methodology that takes into account the locus of enunciation, discursive traditions and processes of textualization of memory; as well as contextual relationships (intertextual, referencial, and interpersonal) and the different instances of an “ethicologic” analysis. Regarding the Andean texts, ethical dynamics are highlighted and then synthesized as an “ethics of reciprocity”. This highly ecological ethics takes into consideration the coexistence of all environmental entities (human and non-human), and may be viewed as an effort of Andean people to respond to the specific challenges they faced. Concerning the texts from Quebec, the ethical principles identified may be summarized as an “ethics of respect”. These may also be viewed as an ecological ethics as they do not perceive a real separation between man and the other entities that inhabit their environment. Rather, they view the relationship between human and non-human entities as a fluid continuity that forms a “sacred circle”. Based on these results we draw a comparative assessment that demonstrates that the difference is mostly formal: ethics are anchored in different socio-historical realities related to environmental differences and the customs associated with these environments. Regarding the similarities between the Peruvian and Quebec indigenous ethics, they may be summarized by the concept of a “cosmoethics of the circle”. This reveals a conception of ethics as a dynamic process that brings into play not only humans, but also the environment, as well as that which escapes a palpable apprehension of the world. Finally, this thesis attempts to lend a perspective on some of the principles outlined in the analysis, by showing that they can involve a complexity that is at times denied or dismissed by contemporary Western philosophers. In summary, this dissertation shows that the study of indigenous discourses, or discourses which give a voice to indigenous people, is a gateway to their ways of thinking about ethics and therefore can contribute to the intercultural work of philosophy and ethics. / La presente tesis es un estudio analítico y comparativo de las concepciones éticas indígenas, a través de discursos coloniales de dos regiones de América: Perú y Quebec. La finalidad última de este estudio es la de permitir descubrir los principios de esas éticas indígenas y de hacerlas participar en el debate y creación de éticas interculturales y ecológicas pertinente al mundo contemporáneo. A ese fin, este trabajo se consagra al estudio de las tradiciones orales indígenas, y más particularmente al de la literatura de fuente oral colonial. Concretamente, se hace un estudio de dos crónicas coloniales indígenas de los Andes: el Manuscrito de Huarochirí y la Relación de Joan Santa Cruz Pachacuti; y de las relaciones de dos misioneros jesuitas en Nueva Francia: Paul Lejeune y Jean de Brébeuf. Puesto que estos textos no pueden ser considerados como trascripciones literales de las tradiciones orales indígenas, se ha optado por una metodología que toma en consideración tanto los locus de enunciación, las tradiciones discursivas y los procesos de textualización de la memoria, como las relaciones contextuales (intertextuales, referenciales e interpersonales) y las diferentes instancias de un análisis “eticológico”. Del lado de los textos andinos, se destacan dinámicas éticas que se sintetizan en una “ética de la reciprocidad”, ética altamente ecológica que toma en consideración el convivir con todas las entidades del entorno (humanas y no humanas) y, en consecuencia, que se puede considerar como un esfuerzo para responder a los desafíos impuestos por el contexto en el cual viven. Por lo que se refiere a los textos quebequenses, se identifican principios éticos que pueden ser resumidos como una “ética del respeto”, que también puede ser considerada como una ética ecológica, ya que no se concibe una real separación entre el ser humano y las demás entidades de su entorno, sino más bien una continuidad fluida de relaciones entre ellos, formando un “círculo sagrado” de relaciones. A partir de estos resultados, se elabora un balance comparativo que muestra que las diferencias son sobre todo de orden formal, ya que las éticas se anclan en realidades socio-históricas diferentes por tener que ver principalmente con las diferencias del medio ambiente y de las costumbres que les están asociadas. En cuanto a las similitudes, estas se resumen en el concepto de “cosmoética del círculo”, que releva una concepción de la ética como una dinámica que pone en juego no sólo a los humanos, sino también el medio ambiente y lo que escapa a la aprensión palpable del mundo. Para terminar, se intenta dar perspectiva a algunos principios destacados en el análisis, mostrando que pueden conllevar una complejidad que a veces es negada o descartada por los filósofos occidentales contemporáneos. Así, este trabajo muestra que el estudio de discursos propiamente indígenas, o que dan la palabra al indígena, es una puerta de acceso a sus maneras de concebir la ética y que, por tanto, puede contribuir en una labor intercultural de la filosofía y de la ética.

Silenced for almost half a century, testimonies of those who lost the Spanish Civil War are now surfacing and being published. The origin of this dissertation was the chance discovery that Martín Herrera de Mendoza, a Spanish Civil War exile living in the United States, was truly a Catalonian anarchist named Antonio Vidal Arabí. This double identity was a cover for the political activist dedicated to the fight for change in the anarchist workers’ union CNT (National Confederation of Workers) and the FAI (Federation of Iberian Anarchists). He founded the FAI chapter in Santa Cruz de Tenerife and planned a failed assassination attempt on General Franco’s life in an effort to avoid the military takeover in 1936. This dissertation is the reconstruction of Antonio Vidal Arabí’s life narrative. It is based on the texts written during his seventeen-month stay as a refugee in Great Britain. Copies of his writings were left in a suitcase with a fellow anarchist who he instructed to have sent to his family upon his death. In 1989, “The English Suitcase” was delivered to his children in Barcelona. Based on his own account, this study follows his service as an intelligence agent for the Spanish Republic during the War. When it was over, he attempted to evacuate his family from France, to save them from the threat of the Nazi invasion and reunite with them in England or America. The analysis of the letters he wrote to his wife and children in France documents how he hid from Franco’s spies using his dual identity. In his letters, always signed as Martín Herrera de Mendoza, he invents a persona in order to help his family. The present study narrates his transformation into the persona he created and the events that brought about his translation into his “other.” Antonio Vidal Arabí’s bilinguism and biculturality is underlined as the main factors in his change into Martín Herrera de Mendoza. His was a voyage into exile documented by his own words; a story of survival and reinvention. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2017. / FAU Electronic Theses and Dissertations Collection

Submitted by Edisangela Bastos (edisangela@ufpa.br) on 2013-03-06T20:26:29Z No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_FilogeografiaLagartosBaixo.pdf: 877843 bytes, checksum: dbfeeb7d4af9c4a9afb4638a2b50cc15 (MD5) / Approved for entry into archive by Ana Rosa Silva(arosa@ufpa.br) on 2013-03-08T16:28:51Z (GMT) No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_FilogeografiaLagartosBaixo.pdf: 877843 bytes, checksum: dbfeeb7d4af9c4a9afb4638a2b50cc15 (MD5) / Made available in DSpace on 2013-03-08T16:28:51Z (GMT). No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_FilogeografiaLagartosBaixo.pdf: 877843 bytes, checksum: dbfeeb7d4af9c4a9afb4638a2b50cc15 (MD5) Previous issue date: 2008 / Estudos filogeográficos têm ajudado a esclarecer o contexto espacial e temporal da diversificação de organismos amazônicos, o que pode ser diretamente comparado com cenários geológicos específicos. O presente estudo visa fornecer informações que possam auxiliar na reconstituição da história recente do baixo Tocantins/Ilha do Marajó a partir e uma análise filogeográfica de Gonatodes humeralis e Kentropyx calcarata. Adicionalmente, a utilidade do gene citocromo oxidase I como marcador para estudos populacionais de lagartos foi avaliada. Dados de 49 exemplares de G. humeralis e 32 de K. calcarata de 14 localidades ao sul do Amapá, baixo Tocantins, Ilha do Marajó e de uma externa à área focal do estudo foram analisados. Alem das medidas de diversidade e diferenciação genética, foram possíveis eventos de expansão demográfica recente nestas populações foram avaliados com uso da estatística R2. As relações filogenéticas entre as populações foram avaliadas pela construção de árvores não enraizadas usando-se os métodos de máxima parcimônia (MP) e máxima verossimilhança (MV). Os resultados obtidos demonstram que embora o COI tenha sido raramente utilizado para esta finalidade, a variação observada entre seqüências de populações de G. humeralis e K. calcarata indicam que ele é um marcador útil para análises filogeográficas. As cinco populações de ambas as espécies aqui estudadas, são geneticamente estruturadas. Isso indica um baixo ou mais provavelmente inexistente fluxo gênico entre elas. As relações filogeográficas observadas, embora mais seguramente para G. humeralis que para K. calcarata indicam que ocorreram mudanças significativas em tempos relativamente recentes no sistema de drenagem na região do baixo rio Tocantins e Ilha do Marajó. Isto porque, há neste estudo, fortes indícios de que em tempos pretéritos recentes houve maior movimentação, ativa ou passiva, das espécies entre as regiões do Marajó e oeste do rio Tocantins que teriam sido as mais diretamente afetadas por estas mudanças. / Filogeographical studies have helped to clarify the spatial and temporal context of the diversification of organisms from Amazonian, which can be directly compared with specific geological scenarios. This study aims to contribute with the reconstitution of the recent history of low Tocantins/Marajó Island from a philogeographical analysis of Gonatodes humeralis and Kentropyx calcarata. The questions to be answered are whether there is a distinction among the population of the southern Amapá, Marajó Island, and each side of the Tocantins river, and how these populations interrelate one each other. In addition, this work also aims to assess the usefulness of the gene cytochrome oxidase I as a marker for studies of lizard populations. Data from 49 specimens of G. humeralis and 32 of K. calcarata from 14 localities in southern Amapá, low Tocantins, Marajó Island, and of an external population of the focal area of study, in the city of Itaituba, Pará, were analyzed. The molecular studies were based on mitochondrial gene cytochrome oxidase I. The levels of genetic variability were calculated: diversity of nucleotides (π) and diversity of haplotypes (h), the genetic differentiation through the analysis of molecular variance (AMOVA) and the estimates of Fst for pairs of populations and distribution of the differences between pairs of sequences. It was used a statistical test to detect possible R2 events of recent demographic expansion. The phylogenetic relations between populations were evaluated by the construction of non-rooted trees using the methods of maximum parsimony (MP) and maximum likelihood (MV). The results show that although the COI has been rarely used for this purpose, the observed variation in sequences of populations of G. humeralis and K. calcarata indicates that it is a useful marker for Phylogeographic analysis. The five populations of both species studied here, are genetically structured. This indicates a low or, more probably, inexistent gene flow among them. The observed Phylogeographic relations, although more certainly to G. humeralis than K. calcarata, indicates that significant changes have occurred in relatively recent times in the drainage system in the low Tocantins river and Marajo island. This is due strong indications, obtained in this study, that in recent past there was more movement, active or passive, of the species between regions of Marajo and west of the Tocantins river that would have been the most directly affected by these changes.

This dissertation studies the emergence of literary history and criticism in the Americas during the eighteenth century. It focuses upon the study of 1.) Natural history as a matrix of literary history and criticism; 2.) The geopolitical functions of literary history and criticism in the periodical press; and 3.) The recovery of manuscripts as a residual product of modernity. Texts associated with a hegemonic Enlightenment, such as “Disertación sobre el derecho público universal” by Francisco Javier de Uriortúa, are analyzed. Next, we study modern historical-critical thought as emphasized in the periodical press of Bogotá and Quito. Finally, the circulation of manuscripts is studied as an indicator of the participation of Spanish American authors in discussions about the Enlightenment. For the latter, the dissertation analyzes the development of theories of good taste in El Nuevo Luciano de Quito by Eugenio Espejo and in the Plan elementál del buen gusto en todo genéro de materias by Manuel del Socorro Rodríguez de la Victoria. The study challenges the epistemological conflict provoked by the handwritten condition of a considerable portion of scholarship from the eighteenth century, in which the projects of an American modernity become subjugated by the power of European print.

The thesis focuses on two letters written by Sor Juana Ines de la Cruz: The "Carta Atenagorica" (1690) and The "Respuesta a sor Filotea" (1691), as well as on the "Carta de sor Filotea de la Cruz a sor Juana Ines de la Cruz" (1690), written by Manuel Fernandez de Santa Cruz, bishop of Puebla. The "Respuesta a sor Filotea," inspired by the "Carta de sor Filotea," presents an elaborated defence of the "Carta Atenagorica" and the right to discuss theological principles that the author claims on her behalf. / The thesis was inspired by the main theme of the "Respuesta a sor Filotea" as well as the polemical content of the other two letters. The introduction briefly presents the historical context in which the polemic took place. It also explains the objectives of the thesis and comments some of the critical work related to this theme. Chapters one and two analyse the "Carta Atenagorica," focusing on the theological discussion. / Chapters three and four analyse the "Carta de sor Filotea." Chapter three examines the intentions of the bishop of Puebla when he published Sor Juana's letter under the title of "Atenagorica." The analysis of the bishop's letter is in chapter four. / Chapter five examines, in the light of the preceding chapters, the "Respuesta a sor Filotea" and presents the conclusion.

Cette thèse est une étude analytique et comparative des conceptions éthiques autochtones, à travers des discours coloniaux de deux régions de l'Amérique : le Pérou et le Québec. Le but ultime de cette étude est permettre de découvrir les principes de ces éthiques des communautés autochtones et de les faire participer au débat et à la création d'éthiques interculturelles et écologiques pertinentes pour le monde contemporain. À cette fin, ce travail se consacre à l'étude des traditions orales autochtones, et plus particulièrement à la littérature de source orale coloniale. Plus précisément, nous étudions deux chroniques coloniales autochtones des Andes : le Manuscrit de Huarochirí et la Relation de Joan Santa Cruz Pachacuti, ainsi que les relations de deux missionnaires jésuites en Nouvelle-France : Paul Lejeune et Jean de Brébeuf. Étant donné que ces textes ne peuvent être considérés comme des transcriptions littérales des traditions orales autochtones, nous optons pour une méthodologie qui prend en compte à la fois les locus de l'énonciation, les traditions discursives et les processus de textualisation de la mémoire, ainsi que les relations contextuelles (référentielles, intertextuelles et interpersonnelles) et les instances d’une analyse « éthicologique ». Du côté des textes des Andes, des dynamiques éthiques synthétisées comme une « éthique de la réciprocité » sont dégagées. Cette dernière se veut hautement écologique, prend en considération la cohabitation avec toutes les entités de l’environnement (humaines et non humaines) et, par conséquent, peut être considérée comme un effort pour répondre aux défis imposés par le contexte dans lequel elles vivent. En ce qui concerne les textes québécois, leurs principes éthiques se résument en une « éthique du respect », celle-ci pouvant également être considérée comme une éthique écologique. De fait, on y observe l’absence d’une réelle séparation entre l’être humain et les autres entités de son milieu, remplacée par une continuité fluide de relations entre celles-ci, formant un « cercle sacré » de relations. À partir de ces résultats, un bilan comparatif est dressé et montre que les différences sont pour la plupart de nature formelle. En effet, les éthiques sont ancrées dans des réalités sociohistoriques différentes puisqu’elles se réfèrent à différents environnements et aux coutumes qui y sont reliés. En termes de similitudes, celles-ci se résument au concept de « cosmoéthique du cercle » qui révèle une conception de l'éthique comme un processus dynamique mettant en jeu non seulement les humains, mais aussi l'environnement et ce qui échappe à l’appréhension palpable du monde. Enfin, une tentative est faite, celle de donner une perspective à certains principes dégagés lors des analyses, montrant qu’elles peuvent impliquer une complexité parfois niée ou écartée par certains philosophes occidentaux contemporains. Ainsi, ce travail montre que l’étude de discours proprement autochtones est une porte d’accès à leurs manières de concevoir l’éthique et peut donc contribuer au travail interculturel de la philosophie et, plus précisément de l’éthique. / This thesis is a comparative study of indigenous ethical conceptions, through the analysis of colonial discourses from two regions of the Americas: Peru and Quebec. The aim of this study is to discover the principles of indigenous ethics and have these participate in the creation of and discussion about intercultural and ecological ethics that are relevant to the contemporary world. To this end, this paper is devoted to the study of indigenous oral traditions, and more particularly to colonial literatures based on oral sources. Specifically, we study two indigenous colonial chronicles from the Andes: the Huarochiri Manuscript and the Relation, by Joan and Santa Cruz Pachacuti; we also examine the relations of two Jesuit missionaries in New France: Paul Lejeune and Jean de Brébeuf. Since these texts cannot be considered as direct transcriptions of indigenous oral traditions, we use a methodology that takes into account the locus of enunciation, discursive traditions and processes of textualization of memory; as well as contextual relationships (intertextual, referencial, and interpersonal) and the different instances of an “ethicologic” analysis. Regarding the Andean texts, ethical dynamics are highlighted and then synthesized as an “ethics of reciprocity”. This highly ecological ethics takes into consideration the coexistence of all environmental entities (human and non-human), and may be viewed as an effort of Andean people to respond to the specific challenges they faced. Concerning the texts from Quebec, the ethical principles identified may be summarized as an “ethics of respect”. These may also be viewed as an ecological ethics as they do not perceive a real separation between man and the other entities that inhabit their environment. Rather, they view the relationship between human and non-human entities as a fluid continuity that forms a “sacred circle”. Based on these results we draw a comparative assessment that demonstrates that the difference is mostly formal: ethics are anchored in different socio-historical realities related to environmental differences and the customs associated with these environments. Regarding the similarities between the Peruvian and Quebec indigenous ethics, they may be summarized by the concept of a “cosmoethics of the circle”. This reveals a conception of ethics as a dynamic process that brings into play not only humans, but also the environment, as well as that which escapes a palpable apprehension of the world. Finally, this thesis attempts to lend a perspective on some of the principles outlined in the analysis, by showing that they can involve a complexity that is at times denied or dismissed by contemporary Western philosophers. In summary, this dissertation shows that the study of indigenous discourses, or discourses which give a voice to indigenous people, is a gateway to their ways of thinking about ethics and therefore can contribute to the intercultural work of philosophy and ethics. / La presente tesis es un estudio analítico y comparativo de las concepciones éticas indígenas, a través de discursos coloniales de dos regiones de América: Perú y Quebec. La finalidad última de este estudio es la de permitir descubrir los principios de esas éticas indígenas y de hacerlas participar en el debate y creación de éticas interculturales y ecológicas pertinente al mundo contemporáneo. A ese fin, este trabajo se consagra al estudio de las tradiciones orales indígenas, y más particularmente al de la literatura de fuente oral colonial. Concretamente, se hace un estudio de dos crónicas coloniales indígenas de los Andes: el Manuscrito de Huarochirí y la Relación de Joan Santa Cruz Pachacuti; y de las relaciones de dos misioneros jesuitas en Nueva Francia: Paul Lejeune y Jean de Brébeuf. Puesto que estos textos no pueden ser considerados como trascripciones literales de las tradiciones orales indígenas, se ha optado por una metodología que toma en consideración tanto los locus de enunciación, las tradiciones discursivas y los procesos de textualización de la memoria, como las relaciones contextuales (intertextuales, referenciales e interpersonales) y las diferentes instancias de un análisis “eticológico”. Del lado de los textos andinos, se destacan dinámicas éticas que se sintetizan en una “ética de la reciprocidad”, ética altamente ecológica que toma en consideración el convivir con todas las entidades del entorno (humanas y no humanas) y, en consecuencia, que se puede considerar como un esfuerzo para responder a los desafíos impuestos por el contexto en el cual viven. Por lo que se refiere a los textos quebequenses, se identifican principios éticos que pueden ser resumidos como una “ética del respeto”, que también puede ser considerada como una ética ecológica, ya que no se concibe una real separación entre el ser humano y las demás entidades de su entorno, sino más bien una continuidad fluida de relaciones entre ellos, formando un “círculo sagrado” de relaciones. A partir de estos resultados, se elabora un balance comparativo que muestra que las diferencias son sobre todo de orden formal, ya que las éticas se anclan en realidades socio-históricas diferentes por tener que ver principalmente con las diferencias del medio ambiente y de las costumbres que les están asociadas. En cuanto a las similitudes, estas se resumen en el concepto de “cosmoética del círculo”, que releva una concepción de la ética como una dinámica que pone en juego no sólo a los humanos, sino también el medio ambiente y lo que escapa a la aprensión palpable del mundo. Para terminar, se intenta dar perspectiva a algunos principios destacados en el análisis, mostrando que pueden conllevar una complejidad que a veces es negada o descartada por los filósofos occidentales contemporáneos. Así, este trabajo muestra que el estudio de discursos propiamente indígenas, o que dan la palabra al indígena, es una puerta de acceso a sus maneras de concebir la ética y que, por tanto, puede contribuir en una labor intercultural de la filosofía y de la ética.

La presente Tesis doctoral se divide en tres bloques bien diferenciados: en el primero se trazan las líneas maestras de la realidad social, económica y política imperante en la provincia de Santa Cruz de Tenerife durante la primera mitad del siglo XX. En el segundo, se aborda el desarrollo de las instituciones políticas (municipales, insulares, provinciales y nacionales) a lo largo del periodo tomando como hilo conductor la supervivencia del clientelismo y el caciquismo sobre el que se asienta el sistema. En el tercero, se estudian todas las manifestaciones de oposición surgidas contra un régimen que margina y oprime a gran parte de la población, tanto en el campo como en la ciudad, aglutinando a todas las orientaciones políticas catalogadas bajo el, tan amplio como confuso, concepto de "izquierdas". Dentro de él tiene una relevancia especial el análisis y caracterización de la resistencia y represión surgida tras la sublevación militar del 18 de julio de 1936. / Title of Thesis: THE PROVINCE OF SANTA CRUZ DE TENERIFE BETWEEN TWO DICTATORSHIPS (1923-1945). HUNGER AND ORDER. The doctoral thesis is divided into three blocks. In the first are traced the main points of the social, economic and political conditions in the province of Santa Cruz de Tenerife in the first half of the twentieth century. In the second section, is raised the development of political institutions (municipal, insular, provincial and national) during the examined period, taking as a common theme the survival of patronage system and chieftainship. In the third section, I study the opposition emerged against a regime that marginalizes the great majority of the population, both in the country and in the city, uniting all the political directions laid under the concept of the left-wing. The analysis of the repression emerged after the military uprising of July the 18th, 1936, has special relevance. The traditionally dominant class in the province (large landowners and merchants, enriched with the export of bananas) through its network of clientele, dominated all political structures in the province, since the dictatorship of Primo de Rivera. They kept political control during the Second Republic, holding back social reforms in areas where power was lost, and got involved in the coup of July the 18th, 1936, being restored back into the institutions that govern public life.