147:, a homosexual male respected as a spiritual and medical authority by the entire tribe. Although he berates these activities, the author repeatedly states as a complaint about the vices and humiliations committed by the Spanish conquerors in said territories, thus presenting an antinomy that attempts to demonstrate that contrary to what was believed, the Mapuche people did have principles and values with a clearly defined social order, in contrast to the acts committed by the Spanish, who claimed to represent the moral values of "civilization".
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127:, which is why it included some subjective adjectives to refer to certain practices of the indigenous people, a product of cultural shock, which today are in disuse for these purposes, seen from the European worldview of the 17th century. For example, it is one of the first documents that describe sexual morality in the Mapuche community, such as the
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During his "happy captivity", Pineda y Bascuñán learned about the customs, festivals, games, drunkenness, war systems, industry, political organization and domestic life of the
Mapuche. From his descriptions, it can be noted that the writer felt very comfortable living with them and that is where the
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title of the book derives from. In his words: "the
Indians , although barbarians, know how to be human and grateful." All of these autobiographical stories about the Mapuche society of that time had a historiographical approach attached to the idiosyncrasies and morals of the
102:. This novel, which shows the contrasts between the two cultures, constitutes an important testimony in the intercultural relations and Indigenous customs of the 17th century. Originally dedicated to King
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In Chile, multiple plays and films have been made based on this work. The first film adaptation was directed by
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185:"Los araucanos en la historia: El Cautiverio feliz de Francisco Núñez de Pineda y Bascuñán"
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and released in 1998, including various segments spoken in the
Indigenous language of
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268:"La preceptiva del perfecto cortesano en Cautiverio feliz de Pineda y Bascuñán"
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Cautiverio feliz y razón individual de las guerras dilatadas del reino de Chile
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167:, Juan Pablo Aliaga, Mario Mila, Armando Nahuelpán and Eusebio Painemal.
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Happy
Captivity and Reason for the Prolonged Wars of the Kingdom of Chile
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203:"No os olvidéis de nosotros: martirio y fineza en el Cautiverio feliz"
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90:) is a literary log written in 1673 by Chilean Spaniard
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Mapuche culture, with the existence of a type of
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135:of certain castes of power and influence, and
272:ALPHA: Revista de Artes, Letras y Filosofía
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245:(in Spanish). Renacimiento. p. 120.
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216:10.4067/s0717-68482000002500008
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266:Castro, Eduardo (2019-07-08).
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348:Books about Native Americans
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201:Trviños, Gilberto (2000).
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28:Original cover from 1673.
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183:Barraza Jara, Eduardo.
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104:Charles II of Spain
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110:in 1863.
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