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This article examines the representations of the Araucanian world in Lucio V. Mansilla's Una excursión a los indios ranqueles, a travel story published in Buenos Aires in 1870. Drawing on a discursive and argumentative approach, the article analyses and explores how, via the different ethos set out in the story, e.g. that of the ethnographer, the philologist, the politician, the soldier and the literary man; as well as through his description of the indigenous world, Mansilla tries to denounce the dichotomy barbarism-civilization. Based on his own experience with the Ranquele Indians, Mansilla establishes a series of analogies between the discursive interactions of the Ranqueles and the political modalities of the "civilized" world, that reveals a subtle understanding of all the language dimensions. In his description, which could be that of a contemporary discourse analyst, the Ranqueles are portrayed as being on par with any Argentinean politician. However, Mansilla's discursive universe, which is that of a cultured and literate politician of his time, and the mixed audience he targets, result in a rather heterogeneous vision of the indigenous world whose impending extermination he is trying to prevent. ; El presente artículo aborda las representaciones del mundo araucano que da el coronel Lucio V. Mansilla en su conocido relato de viaje Una excursión a los indios ranqueles, publicado en Buenos Aires en 1870. El análisis descansa en un enfoque discursivo y argumentativo e indaga, mediante los distintos ethos construidos lo largo del relato, el de etnógrafo, filólogo, político, militar y literato, cómo, a través de su descripción del mundo indígena, Mansilla busca denunciar la dicotomía barbarie-civilización. La observación de las interacciones discursivas que se dan entre los ranqueles lo lleva a establecer analogías entre estas y las modalidades del discurso político del mundo "civilizado", que revelan una sutil aprehensión del lenguaje en todas sus dimensiones. Mediante una descripción que podría ser la de ...

El artículo aborda la compleja relación entre dos fenómenos discursivos emparentados, la traducción y la paráfrasis. La traducción se concibe comúnmente como una operación interlingüística y la paráfrasis como una operación intralingüística. Sin embargo, ninguna de las dos se puede concebir sin el texto fuente que les da origen, y como discursos derivados, las dos operaciones comparten muchos rasgos formales. Partiendo de un corpus de textos políticos y mediáticos traducidos, se muestra que la diferencia entre ambos fenómenos descansa ante todo en la estrategia argumentativa que se les atribuye y en el dispositivo enunciativo que rige cada una de las producciones discursivas. ; Abstract: This article deals with the complex relationship between two associated discourse phenomena: translation and paraphrase. Generally speaking, translation is conceived of as an inter-linguistic operation, while paraphrase is considered an intra-linguistic process. However, neither of these can be understood without the text that constitutes its source, and, resulting in derived discourses, the two operations share many formal characteristics. Based on a corpus of political texts and media translations, this study suggests that the differences between both of these phenomena rest above all on the roles they have in argumentative strategies and the utterance settings (enunciation devices) ruling their production.

This overview focuses on translation from a dual perspective: the history of ideas and the history of texts and their agents, including missionaries, printers, booksellers, editors, writers, poets, and diplomats. These translations and their producers intervened in political and cultural movements that were decisive for Mexican cultural identity. In the 16th-18th centuries, translation played a fundamental role in the religious and administrative colonial order. It later went hand in hand with the independence movement and was widely used by the Republican elites in 19th-century Mexico. In the first half of the 20th century, translation was key for political and cultural reconstruction following the Mexican Revolution. Finally, toward the middle of the 20th century, for some intellectuals, translation was a tool in projects aimed at revitalizing indigenous languages and consolidating higher education. Throughout Mexican history, translations have helped represent and mediate between alterities, construct social discourses, disseminate or censor ideologies, and strengthen a national literature. Translators, as social actors inevitably committed to these functions, have increasingly gained visibility through institutional recognition, which has contributed to raising awareness about the importance of translation and fostering academic research on the topic.