Indigenous Civilizations Research Articles

Inca Religious Women in the Male Imagination

Abstract During the Spanish colonization of the Andes, enclosures housing Inca religious women became a near-universal topic for male writers, who used women's sexuality to debate Indigenous civilization, sovereignty, and morality. Eyewitness accounts emphasized enclosed women's labor, obscuring the sexual violence that the conquistadores perpetrated against them. In succeeding decades, the religious functions of women's enclosures inspired imperfect analogies that likened their occupants to Catholic nuns and vestal virgins. Spanish writers eventually incorporated Quechua terms for religious women (mamaconas) who served in temple complexes and oversaw the gendered training of chosen girls (acllas) in other enclosures. New details on women's enclosures appeared at the turn of the seventeenth century, including the first accounts of Christian men of Andean descent. The Inca Garcilaso de la Vega's 1609 chronicle synthesized Catholic, classical, and vernacular approaches, providing an authoritative source that subsequent authors consulted as they reduced Inca institutions to metaphors of gender subordination and conquest.

“New Wine in Old Bottles”: Structures of Feeling for a New Way to See New Wood Products

Acknowledging an undeniable need for innovation, this paper offers a qualitative assessment for recognition and policy advocacy for superior innovations—for new wood products and processes offering more benefits and fewer drawbacks than other innovations. The paper highlights the irrationality of using the limited natural and human-made goods of the world to produce and consume inferior innovations, especially when they fail to mitigate or, in fact, contribute to worsening climate change. Raymond Williams’ “structures of feeling” are used to disclose evaluative commitments associated with the “new” characteristic of industrialized and indigenous civilizations toward illuminating potential pathways for halting an otherwise seemingly unstoppable engine of climate change from pushing all of life on Earth over its precipice. Discussing how the “new” is always implicated in the “old,” decision-making and design methods applicable over the whole of the value chain are proposed for generating “new” innovations and processes that are genuinely able to change the current world trajectory of our species. Future research is also discussed.

On resistance and pluriversal voices of subversive archaism

On resistance and pluriversal voices of subversive archaism

Hydropower Project Safety & its Impact on Environment & Culture of the Indigenous Civilization: - A Case of Lohari Village, Uttarakhand

Background: - Lakhwar-Vyasi Project, a significant project initiated in 1992 and finally completed in 2022; witnessed the rights violation and impacted the livelihoods of Lohari village when they were vacated without resettlement. This study analysis the interconnectedness between mainstreaming and commercialization on one hand and the necessity of preserving indigenous group for sustainable environment.Methods: - The data pool comprised 156 publications from the years 1979 to 2022, spread across eight different document categories. This study is also based on a historical and descriptive analysis of the literature on ethnicity and indigenous populations, while also undertaking a scientific investigation into the empirical research on source material regarding the construction of hydroelectric power plants.Results: - The need to determine how many dams will displace indigenous communities in the near future and how much this will affect India's ecological balance has become urgent. This is because all such projects disrupt settlement by uprooting both the local culture and its ecological balance at the same time.Conclusion: - Locating and awakening the majority of the planet will get us closer to understanding why we should protect this system, which is why protecting Indigenous Communities is crucial for the environment.

Understanding the Complexities of Latin American History and Identity: Andares and Mexican Indigenous Representation in Southwest Virginia

Understanding the Complexities of Latin American History and Identity:Andares and Mexican Indigenous Representation in Southwest Virginia Dominique Polanco This essay about Mexico-based theatre company Makuyeika Colectivo Teatral is part of a series of writings by Virginia Tech faculty, staff, and community members that contextualize Moss Arts Center visiting artist performances. The guest ensemble performed Andares, a work about Indigenous peoples in Mexico, at the Moss Arts Center on October 12 and 13, 2022. The play Andares was a unique and important opportunity for the Virginia Tech community, especially those of us who are Latinx. It is a rare treat to have Latin American stories on the stage at the Moss Arts Center, particularly those featuring Indigenous and Indigenous-descended actors. Issues of Native and Queer visibility and invisibility in Mexico are prominently depicted in this show. The artists who created the play present the intersectional aspects of their lives in Mexico. Many of the issues portrayed stem from Indigenous and colonial histories. The prejudices and violence date back to the time when Europeans first invaded Abya Yala and Turtle Island (current-day American continents and the Caribbean Islands) in 1492. That was when the notion of European superiority and Indigenous inferiority developed into a colonial mentality that is regrettably still present throughout the Americas. My paternal grandmother's family is from Uruapan, Michoacán, a city in the western state of present-day Mexico. Uruapan is in the ancestral homelands of the P'urhépecha people, from whom I descend. My great-grandparents migrated to northern Illinois in the early twentieth century and were one of [End Page 127] only a handful of Mexican families in Rockford when they had and raised my grandmother and her siblings. My father and I were born in Southern California, putting us closer to Mexico, but still removed from our family. Nevertheless, I have returned to my history and heritage through multiple means, one of which is my research. As a Mexican-American art historian who specializes in Indigenous manuscripts from colonial Mexico, I am aware of the violence and long-term consequences for Indigenous people that arose from European invasion. Andares masterfully depicts the subjugation of Native cultures. Europeans targeted language, among other things, in the larger goal of erasing Indigenous civilizations from their own ancestral lands. In the case of colonial Mexico, priests codified and created dictionaries for languages such as Nahuatl, P'urhépecha, and Otomí for the purpose of converting and forcefully supplanting Indigenous culture with Christianity. Moreover, the Church attacked notions of gender and sexuality. Many Indigenous groups of Mesoamerica (the Indigenous cultural region covering present-day Mexico, Guatemala, Honduras, and western El Salvador) understood gender and sexuality outside of the European-Christian fixed binary. Mesoamerican concepts of pleasure, self-expression, and religious importance were different than those in Europe. Mechanisms like the Spanish Inquisition were transplanted from Iberia to record and persecute behaviors that contradicted the rules of the Church in colonial society. The Church also authorized special task forces on "idolatry" to persecute Native peoples and communities. Sentences ranging from corporal punishment to the full expulsion from Catholic society instilled fear and a colonial mentality that have unfortunately persisted in Latin America. Indigenous people learned to surveil and self-regulate beliefs, practices, and customs that the Church denounced in the sixteenth century. The characters of Andares tell various experiences of ongoing violence in their lives resulting from the commodification of their ancestral homelands. The theft of land and natural resources, both essential and sacred, have led to the breakdown of cultural traditions and understanding. Furthermore, poverty, pollution, and the lack of access to basic necessities like clean water and healthcare continue to affect Indigenous people in Mexico and all of Turtle Island and Abya Yala. These are all violent and traumatic effects stemming from the Spanish Invasion when Indigenous people and their land were exploited for European profit and privilege. [End Page 128] Community was and continues to be an important means of survival for Indigenous people and their cultures. Native people were spiritually connected to the lands they inhabited, which were part of their origin stories. These connections were inherent in the rituals they...

Of Nutmeg and Forts: Indonesian Pride in the Banda Islands’ Unique Natural and Cultural Landscape

This paper discusses the natural and cultural uniqueness of the Banda Islands in Indonesia, with a particular focus on the tiny islands' historical role as the sole source of nutmeg. Taking as its point of departure the Indonesian government's 2015 proposal to recognize the Banda Islands as a UNESCO World Heritage site, this article investigates the islands' features and their historical meanings, and explains the entanglement of the islands' tropical geography and Bandanese cultural heritage. Particular focus is given to the way in which the Bandanese people, and later the Dutch colonials, used and exploited the Banda Islands' natural resource of nutmeg, and how the Bandanese culture was shaped and reshaped through this process. The paper maps the transformation of this nature-culture landscape involving natural resources and their cultivation over the centuries; it additionally explores the various Dutch forts that were erected to defend the colonial spice trade and how these structures later became heritage treasures of the Banda Islands in the 21st century. The paper argues that the process through which Banda’s natural uniqueness created Bandanese culture also nearly caused its downfall, and the resurrection of indigenous Bandanese civilization necessitated an inclusive identity that incorporated Dutch colonial fortresses as reminders of the dark era of colonialism. The natural and cultural entanglement of the Bandanese landscape has created a sense of cultural pride.

MODERNISASI SANKSI ADAT DALAM PENYUSUNAN AWIG-AWIG ORGANISASI SEKAA TERUNA

<p align="center"><strong>Abstract</strong></p><p><em>The sustainability of balinese indigenous civilization can not be released from the existence of Indigenous Villages and banjar adat as a unity of indigenous peoples guided by customary rules in the form of awig-awig, perarem, or other forms. It also organizes a youth organization in Bali called sekaa teruna which is part of banjar adat. In this era the existence of awig-awig seems like a mere rule crest, because many contents of awig-awig mainly on the sanctions section in ancient times that are no longer relevant to be applied in the present. Therefore, in this paper will be discussed in advance on How the concept of formulation of awig-awig, How the form of old customary sanctions that have been applied in Bali and have been irrelevant applied, and How the modernization process can be done against the irrelevant customary sanctions. From this it is seen that the concept of formulation of awig-awig in Bali is generally related to the concept of Tri Hita Karana, while the old forms of customary sanctions that are considered irrelevant include: customary sanctions against the case of twin buncing, sanctions kesepekang, forced marriage sanctions, and other types of sanctions. Modernization of ancient customary sanctions can be done by youth organizations by incorporating customary sanctions that can be applied by youth in the present, so that the existence of such awig-awig is not only limited as a symbol.</em></p><p><strong>Keywords</strong>: <em>Awig-awig, Modernization, Customary Sanctions, Sekaa Teruna</em></p>

A Social Justice Teaching Framework: Blending Critical Theory and Blackfoot Epistemologies

The aim of this article is to develop theoretical and practical anti-opressive approaches for educators in pre-service and in-service teacher training. This article is strengths-based in its approach and relies upon Indigenous and critical theory foundations to recognize and negotiate oppression in education. An assumption of this paper is that most teacher education students do not recognize the invisible and normalized ways students experience oppression, and that social justice education sometimes lacks practical approaches. It is critical to recognize that social justice education need not be prescriptive, but that a framework can help guide student engagement in social justice to resist inaction induced by indecision and fear. Through a framework I have created, by amalgamating critical theory and Indigenous epistemologies, I present one productive possibility for achieving these ends. Applying Indigenous theoretical principles in teacher education introduces our students to complex knowledge systems of Indigenous civilizations and challenges assumptions of White supremacy. The approached described in this paper establishes a framework in both social justice education and action plans that pre-service teachers can one day implement in their classrooms.

Indigenous Prosperity and American Conquest: Indian Women of the Ohio River Valley, 1690–1792 by Susan Sleeper-Smith

Reviewed by: Indigenous Prosperity and American Conquest: Indian Women of the Ohio River Valley, 1690–1792 by Susan Sleeper-Smith Margaret Noodin (bio) Indigenous Prosperity and American Conquest: Indian Women of the Ohio River Valley, 1690–1792 susan sleeper-smith Omohundro Institute of Early American History and Culture and the University of North Carolina Press, 2018 348 pp. The truth about Indigenous history is often masked by accounts of exploration, discovery, conquest, and settlement instead of endurance, maintenance, collaboration, and immigrants. Indigenous Prosperity and American Conquest offers a way to balance the two antithetical concepts of prosperous Indigenous civilization and American manifest conquest by weaving a new network of perspectives including material and oral sources contextualized by a holistic review of facts. Using this multifaceted approach, Sleeper-Smith accurately summarizes the cataclysmic change endured by Indigenous people during the formation of United States. Although the book centers on tradeswomen of the Ohio River valley during the eighteenth century, the lessons of interdisciplinary inquiry, examination of sustainable social infrastructure and the merit of writing history from all angles could be applied globally across many time periods. As we are still able to say in Anishinaabemowin today: aabdeg gikendamang debwemigak gaa-ezhiwebag (it is important to know the truth of what happened). Indigenous Prosperity and American Conquest continues the story Sleeper-Smith began in Indian Women and French Men. In it she blends histories of cultures, military campaigns, trade economics, leadership, gender roles, archeology, geology, ethnobotany, agriculture, household [End Page 899] artifacts, and fiber arts to add dimension to known biographies and make connections between nations. The book reminds readers: "Indians were more than minor obstacles to western expansion. They constituted a viable alternative to it—an alternative lost for centuries under the ashes of burnt crops, charred villages, and the masculine monuments of a destiny made manifest only by amnesia and self-interest" (12). She demonstrates how the complex cosmopolitan exchange of fur and goods stretching from the Atlantic to the interior of the continent via the chain of Great Lakes and interconnected rivers was the primary barrier to the expansion of the United States after the revolutionary declaration of its independence. While previous histories have focused on the journals and records of explorers, traders, translators, and soldiers, Sleeper-Smith traces the social networks of kinship, ceremony, and place-based stewardship that supported extensive healthy communities for centuries. She notes where events and exchanges were tainted by misunderstanding and cultural incompetence, and she reassesses some of the destructive biases of earlier colonial and fur trade literature. One of the contributions she makes to the field is accurate representation of the cultural diversity of the time. She includes nations who functioned across vast diasporas, nations in the process of forming new inter-tribal alliances, nations that are still present in the same location today and nations that have been fractured, relocated, and in some cases renamed. Her careful attention to political identity highlights the intentional obfuscation of the early federal negotiators, which continues to shape most citizens' understanding of the history of America today. For example, in 1789 the United States government gave the Wyandot six thousand dollars and the Iroquois three thousand dollars to gain title of Miami and Shawnee lands (228). The descendants of these nations and those living in Ohio, Michigan, and Illinois today should know the history of the space they now call home. The land and its long-standing connection to Indigenous communities, which is a relationship still protected by women, is the focus of the book. Plantings at the confluence of rivers, cultivation of prairies to feed seasonal flocks and herds, homes located outside flood zones, no-till practices, natural irrigation, and organic fertilization were only a few of the signs Indigenous women viewed the surrounding landscape as an equal animate partner in a sustainable ecosystem. For the Indigenous women [End Page 900] living along the Ohio River's 981 miles of banks in the 1700s, the value of agriculture and land stewardship was not merely the creation of commodities; it was a system of communication, transportation, and the assurance of resilience in the face of climate change, disease, and military assault. "Local knowledge rendered these...

Relics of the Unseen Presence? Evocations of Native American Indian Heritage and Western-Hero Road Poems in Bruce Baillie’s Mass for the Dakota Sioux and Quixote

Abstract In this paper I discuss the ways in which Bruce Baillie’s Mass for the Dakota Sioux (1964) and Quixote (1965) evoke Native American Indian heritage and western-hero road poems by challenging the concept of the American landscape and incorporating conventions traditionally associated with cinéma pur, cinéma vérité, and the city symphony. Both pictures, seen as largely ambiguous and ironic travelogue forms, expose their audiences to “the sheer beauty of the phenomenal world” (Sitney 2002: 182) and nurture nostalgic feelings for the lost indigenous civilizations, while simultaneously reinforcing the image of an American conquistador, hence creating a strong sense of dialectical tension. Moreover, albeit differing in a specific use of imagery and editing, the films rely on dense, collage-like and often superimposed images, which clearly contribute to the complexity of mood conveyed on screen and emphasize the striking conceptual contrast between white American and Indian culture. Taking such an assumption, I argue that although frequently referred to as epic road poems obliquely critical of the U.S. westward expansion and manifest destiny, the analyzed works’ use of plot reduction, observational and documentary style as well as kinaesthetic visual modes and rhythmic editing derive primarily from the cinéma pur’s camerawork, the cinéma vérité’s superstructure, and the city symphony’s spatial arrangement of urban environments. Such multifaceted inspirations do not only diversify Mass’ and Quixote’s non-narrative aesthetics, but also help document an intriguing psychogeography of the 1960s American landscapes, thus making a valuable contribution to the history of experimental filmmaking dealing with Native American Indian heritage.

Colonial Connections

“Colonial Connections” explores historical connections and patterns between Iberian and British colonialism that have been ignored by conventional anti-Eurocentric and postcolonial narratives. At issue are the erasure of inter-imperial linkages and the omission of the Iberian empires of Spain and Portugal and the colonization Abya Yala/Latin America as well as the importance that Iberian colonialism and indigenous civilizations had in the shaping of the modern world such as capitalism, racism and the coloniality of gender. The article provides a brief examination of anti-Eurocentric literature that rescues Asia, foremost China, from the dustbin of history while ignoring the importance of Iberian colonialism in the fall of China and the role that indigenous and African slave labor played in the development of capitalism and the triumph of the West. It also explores the artificial separation between Iberian and British colonialism that minimizes the role of religion in British colonialism and the commonalities that emerge once religion is accounted for. Finally, the article addresses the coloniality of democracy or the expulsion of the colony from the polity that emerges from conquest and the dehumanization of indigenous women and men of Abya Yala and notes the unevenness and divergences that surface when British and Iberian colonialisms are compared.

Cameroon’s national literatures: An introduction

In the Afterword of my book The Sacred Door and Other Stories: Cameroon Folktales of the Beba (2008), I wrote the following: “My earliest impressions of Cameroon were gleaned from the stories told by older people. Their comments revolved around two things: first, that Mount Cameroon—also known as Mount Fako, the Throne of Thunder, and the Chariot of the Gods—the highest peak in West and Central Africa, is the site of the earliest recorded volcanic eruption in the region; and second, that the country they call home was named after prawns by some white people. It is said that in the fifth century BCE, while sailing along the Atlantic coast of West Africa, Hanno, the Carthaginian explorer and ship’s captain, observed Mount Cameroon erupting and inscribed in his travel writings the name Theon Ochema, Chariot of the Gods. He is said to have noted that the fires from the mountain were so hot and so bright that the flames reached up and touched the stars. Firm believers in this historical version point out that Mount Cameroon (also called Mount Fako because it is situated in Fako Division of the South West Province) is the only active volcano on the coast of West Africa, erupting seven times in the twentieth century alone. They also point to the fact that the mountain is known locally as monga-ma loba—Seat of the Gods. I was born in the South West Province but was raised through my teenage years in the grasslands of the North West, where Beba, my village of origin, is situated. Mount Cameroon has therefore held a kind of mystery for me. As a young girl, I was fascinated with these stories of the so-called discovery by Hanno, of flaming arrows reaching for the stars, and with the fact that Debundscha, the wettest place on the African continent and the place with the second-highest rainfall in the world, lies at the foot of the Seat/Chariot of the Gods. I found it amusing that my country was named after big juicy shrimp, and by a bunch of white men we did not know. I could not grasp what that act of naming really entailed, but the teachers who taught me in primary school and the adults who told us stories by the evening fire were not amused. They insisted that branding us with the name of shrimp was an invitation to a feast. The metaphor was lost on my young sensibilities. As I got older and attended primary and secondary school, our curriculum was tailored to the British education system of O Levels and A Levels. In our history lessons, little was afforded the various peoples who migrated to and now inhabit the sahel and plateau regions of the mostly Muslin north, or the grasslands, littoral, and forest regions of the mostly Christian south. History lessons were dominated by European and Cameroon’s colonial history. Only later, at the University of Yaounde, did I, on my own, read all the books I could that addressed the various kingdoms, chiefdoms, and indigenous civilizations of the people who today call Cameroon home.

From the ashes

About 523 years ago, the territory now known as the Americas was ‘discovered’. This event detonated the conquest and colonization of this ‘new world’, processes that altered the historical development of the indigenous civilizations. This work examines one of the most disheartening consequences of this clash of civilizations: the almost total destruction of the indigenous people’s cultural heritage. This annihilation was driven by the implementation of colonial domination, which implied the establishment of a new socio-political order and systematic and forced religious conversion, which included the destruction of the pictographic codices that were seen as ‘works of the devil’.

Filología y etnohistoria. Una breve historia de la "nueva filología" en Norteamérica

Se ha sugerido con frecuencia que hay dos razones que explican la peculiar vitalidad de la etnohistoria de la Mesoamérica colonial. Hace unos cuantos años, John Kicza (1995:240) definió con elocuencia estas dos razones al citar, en primer lugar, la "integridad" y el "vigor" de las civilizaciones indígenas desde tiempos precolombinos hasta el presente y , en segundo lugar, la riqueza y diversidad de las fuentes documentales relevantes al tema. Sin disputar este argumento —de hecho partiendo de la noción que estos dos factores pueden fungir como supuestos—quisiera sugerir que existe un tercer factor que es asimismo pertinente: la concatenación de las actividades de un grupo diverso de investigadores que ha creado una visión colectiva metodológica e interpretativa, y un impulso constructivo que ha permitido la concreción y el desarrollo de dicha visión.

Protecting Traditional Knowledge: Can Intellectual Property Rights help?

Abstract Traditional knowledge (TK) is the intellectual creativity of indigenous peoples and local communities developed over generations through close observations of nature and experimentation. In essence it is the knowledge, know-how, skills and practices that have been developed, sustained and passed on from generation to generation within a community, and the people in the community are so deeply and completely imbedded in that milieu that it is forming their cultural and/or spiritual identity. It is so completely encompassing the lives of the people that it can be found in a wide variety of contexts, including: agricultural, scientific, technical, ecological and medicinal knowledge as well as biodiversity-related knowledge. TK of indigenous civilizations provides enormous benefits for life-style management, preventive health care systems and state-of-the-art technology for humanity as a whole. Unfortunately, legal systems have not recognized TK and not given due respect for its direct and indirect contributions to the development of modern science and technology so far. This paper unfolds various dimensions in which TK is sought to be protected under the modern legal and economic systems. It probes into the possibilities of TK being protected under intellectual property rights or alternative mechanisms yet to be created. This paper also analyses the provisions of Convention on Biological Diversity, Nagoya Protocol and the exclusive involvement of World Intellectual Property Rights Organization (WIPO) to protect genetic resources, TK and traditional cultural expressions.

Protecting Traditional Knowledge: Can Intellectual Property Rights Help?

Traditional knowledge (TK) is the intellectual creativity of indigenous peoples and local communities developed over generations through close observations of nature and experimentation. In essence it is the knowledge, know-how, skills and practices that have been developed, sustained and passed on from generation to generation within a community, and the people in the community are so deeply and completely imbedded in that milieu that it is forming their cultural and/or spiritual identity. It is so completely encompassing the lives of the people that it can be found in a wide variety of contexts, including: agricultural, scientific, technical, ecological and medicinal knowledge as well as biodiversity-related knowledge. TK of indigenous civilizations provides enormous benefits for life-style management, preventive health care systems and state-of-the-art technology for humanity as a whole. Unfortunately, legal systems have not recognized TK and not given due respect for its direct and indirect contributions to the development of modern science and technology so far. This paper unfolds various dimensions in which TK is sought to be protected under the modern legal and economic systems. It probes into the possibilities of TK being protected under intellectual property rights or alternative mechanisms yet to be created. This paper also analyses the provisions of Convention on Biological Diversity, Nagoya Protocol and the exclusive involvement of World Intellectual Property Rights Organization (WIPO) to protect genetic resources, TK and traditional cultural expressions.

Choreographing Modern Mexico: Anna Pavlova in Mexico City (1919)

In this article, I examine the role that Russian ballerina Anna Pavlova played in Mexico's attempts to produce an embodied mestizo modernity that resonated with efforts to construct a post-revolutionary modern nation. After the revolution of 1910, cultural modernization consisted in the integration of Mexico's histories of indigenous civilizations and European influences in the production of expressive cultures intended to be local in character but universal in their appeal. I argue that Pavlova's performances from her Europeanized ballet repertoire as well as her balleticized rendition of Mexican folk dances helped to create a social space in which Mexican elites could reaffirm their affinity with international cosmopolitan classes while also attempting to retain a sense of Mexican distinctiveness. I contextualize my analysis by attending to racial and class formations implicated in the production of Mexico as a modern nation within the context of colonialist legacies informing notions of Western cultural modernity.

Agave dealbata E.Morren ex K.Koch (Asparagaceae), the correct name for Agave dasylirioides Jacobi & C.D.Bouché (Nomenclature of Agave L. I)

The genus Agave Linné (1753: 323; Asparagaceae-Agavoideae) has played an important role for the indigenous civilizations of North America (“man-Agave symbiosis”) and is of considerable economical and horticultural importance (Gentry 1982). Many new Agave species were introduced between about 1860 and 1890 particularly from Mexico. Frequently, new taxa have a complicated nomenclatural history with often multiple introductions or descriptions by different, partly competing authors and in publications often difficult to access (e.g., Govaerts & Thiede 2013). This has led to a considerable number of incorrect author citations and/or places of publication in taxonomic treatments as well as databases such as IPNI (2013). In the framework of a second, updated edition of a taxonomic synopsis of Agave (Thiede, in prep.), at least some uncertain and controversial nomenclatural issues will need to be addressed, starting here with A. dealbata.

Historical Review of Korea-Japan Relations and Civilizational Conversion

Bordered along a narrow strip of sea, Korea and Japan have transformed themselves into unique civilizations over a history of more than 2,500 years by accepting those of China and the West upon their own indigenous civilizations in the face of time and changes throughout the world. The two countries did not create entirely new civilizations that significantly influenced one another, but were true to their roles as messengers digesting and passing on civilizations from China and the West. Korea transferred Chinese civilization to Japan during prehistoric and ancient times, while Japan conveyed Western civilizations to Korea over modern times. Such transfer of civilizations were achieved through diverse methods including exchange and cooperation, or violence and coercion. Korea utilized the former in passing along Chinese civilization to Japan whereas Japan adopted the later to diffuse Western civilizations in Korea.<BR> The migration of people, impacts of war and trade of goods all played vital roles in the civilizational exchange between Korea and Japan. As a result, extensive changes took place in the economy, society, culture and politics of both countries. Koreans and the Japanese tend to lack a balanced understanding of the history of the two countries’ relationship. Koreans resent that they have been reciprocated with invasion in modern times by Japan after passing on an advanced civilization beforehand, The Japanese complain that today Koreans only emphasize the evil Japan committed during the colonial period when they too had introduced an advanced civilization to Korea since the modern times. An egocentric view toward the history of the relationship between Korea and Japan can only magnify conflict and antagonism and thereupon induce mutual emotions of distrust and aversion. This is already clearly reflected in the reality of Korea and Japan being caught in a ‘trap of historical perception’, making it impossible to hold a summit meeting despite the immense economic and cultural inter-dependency between the two countries.<BR> An extensive review of the history of Korea and Japan’s relationship from the viewpoint of civilizational conversion reveals that the two countries have drawn closer and similar to one another as they mutually influenced each other amid conflict and confrontation. Consequently, a hybridity has emerged in the civilizations of Korea and Japan, which is being enjoyed by the people of both countries in their everyday lives. Compared to other civilizations around the world, Korea and Japan are like "twin brothers" who spent their childhood together and the future of east asia depends on how the two countries develop the ties between them.

Aspectos conservadores en los modelos latinoamericanos del cambio radical. Un ensayo interpretativo sobre el arraigo del populismo

Actual populist regimes (like those in Bolivia, Ecuador, Nicaragua, and Venezuela) disseminate an ideology of radical change, but in many aspects they reproduce authoritarian and premodern elements of the ancient indigenous civilizations and of the Spanish colonial time. The result is the repetition of old conventions: the consolidation of the political culture of authoritarianism, the formation of very privileged elites (which build now the upper classes), and the desinstitutionalization of public and political life.