In this page we are providing evidence-based information about the theme of Education in the context of the Hispanic-Anglosphere, mainly in relation to the activities of individuals, networks and communities (starting from the newest in alphabetical order).
This article explores the reception and adaptation of the Monitorial system of education in Chile after the struggles for independence. This process was characterised by the confluence of the ‘civilising’ discourses of those who diffused (the Quakers of the British and Foreign School Society and the British and Foreign Bible Society) and received (the Chilean liberal elite and Catholic clergy) the system. As a result, the original model was adapted to local circumstances and interests during the 1820s, according to the specific type of citizen that the political leaders sought for the new republic of Chile.
The process of Chilean and Spanish American independence took place in a complex scenario of rivalries among the major European Empires, such as Britain, France and Spain. Some authors argue that the Spanish-American states were the result of these struggles, which indicates that in order to fully understand the process of independence it is necessary to consider this geopolitical scenario. The objective of this study is to situate the process of Chilean independence in this scenario, with a particular focus on the dynamics and changing relations experienced between Chilean and British people during that period. We believe that these relations were fundamental to catalyze processes of reflection and discussion about what was or should be the Chilean nation. In order to develop the argument, the work begins by analyzing the geopolitical scenario, then deepening the nature of British-Chilean relations, and finally identifying three stages of such interactions, determined by the changing role of Great Britain in the international arena.
This article analyzes the travel accounts of Luke Matthews, an agent of the British and Foreign Bible Society (BFBS) who travelled across South America between 1826 and 1829. His mission was to circulate copies of the Protestant version of the Bible by following the same route that James Thomson had followed a few years before. While Thomson visited big cities and established relationships with local political and ecclesiastic authorities, Matthews traveled across small, isolated and recondite towns, and engaged with parish priests and common people. As shown in Matthews’s reports, reactions to both his own presence and the circulation of Protestant bibles were diverse and in many cases they were favorable. The availability of such bibles allowed many parish priests in small towns to solve practical problems of their own evangelizing mission. This led them to receive those bibles and even challenge the opinion of the ecclesiastic authorities. This shows that there was not a monolithic view about the presence of Protestant missionaries within the Catholic clergy. This also contradicts the idea that the spread of Protestant ideas and practices were resisted by a strong Catholic society.
The Hispanic-Anglosphere ... 