The endless conquest: poscolonial reflections on otherness.This paper develops a reflection on the conquest of America and the political and ideological process that structure the dynamics of colonial power. First, we will analyze the images of the Other that appear in the text of the Conquest. Then, we will compare this image with some texts of the republican period in Central America, and finally with some postwar speeches from Guatemala. We suggest the existence of a "discourse of conquest" that continues to set the social imagination and the power relations. ; El presente trabajo desarrolla una reflexión sobre la conquista de América y los procesos políticos e ideológicos que estructuran la dinámica del poder colonial. Se analizan primero las construcciones de la imagen del otro que aparecen en los textos de conquista. Después se confronta dicha imagen a algunos textos del periodo republicano en Centroamérica y finalmente en discursos de posguerra en Guatemala. Se afirma entonces la existencia de un "discurso conquistador" que sigue marcando el imaginario social y las relaciones de poder.
The spatial turn in Ireland has emerged from a focus on postcolonial discourse, a historical model that critiques the inequalities inherent in Irish modernity. A focus on place as a means of establishing identity, particularly within the context of colonial and imperialist narratives, led to a dynamic discourse on literary representations of the environment in Irish studies depicting fraught relationships between land and scarcity. And yet, there was resistance to engaging with ecocriticism on a systematic level, as Eóin Flannery observes, "the field of Irish cultural studies has yet to exploit fully the critical and analytical resources of ecological criticism" (2012: 6). Previously, the discourse of space and place has been in the service of Irish cultural studies: how has our relationship with place made Ireland what it is today? One of the interesting aspects of the intervention of ecocriticism in the field of Irish studies is how much of ecocriticism is still in the trawl of the cultural implications for the environment. This article will examine the emergence of Irish studies and ecocritical discourse in recent years and explore the dynamic between post-colonialism and environmental criticism with respect to the Irish canon. ; La ecocrítica en los estudios irlandeses, y el giro espacial que le precedió, surgieron de la concentración del campo en el discurso poscolonial y las desigualdades inherentes a la modernidad irlandesa. El enfoque del lugar como forma de establecer la identidad, especialmente en el contexto de las narrativas coloniales e imperialistas, llevó a una discusión dinámica de las representaciones literarias del medio ambiente en los estudios irlandeses que describen las tensas relaciones entre la tierra y la escasez. Y, sin embargo, se resistieron a participar en los debates clave de la ecocrítica angloamericana de forma sistemática. Como observó Eóin Flannery en 2016, "el campo de los estudios culturales irlandeses aún tiene que explotar plenamente los recursos críticos y analíticos de la ...
It explores the presence and role of the concerns proper of post-colonial approaches present in the novel. It comes in evidence, how Mamita Yumai behind this economic politic approach of condemnation, as a global hierarchic context in which its plot is organized, allows us to glimpse the existence of a diversity of ethnic groups, nationalities and identities that converge in an exotic Costa Rica, far away from the one made by the imaginary plateau and that in middle of its anti- imperialist rhetoric, allows us to sense that in the fight against foreign and native plundering won't be achieved an effective integration of popular forces, if the specific nature and barriers that such diversity implies, are not overcome, respected and comprehended. ; Se explora la presencia y papel en esta novela de contenidos e inquietudes propios de los enfoques Poscoloniales. Se pone en evidencia como Mamita Yunai, tras ese enfoque político-económico de denuncia que como contexto global jerárquico organiza su trama, nos deja entrever la existencia de una diversidad de etnias, nacionalidades e identidades que convergen en una Costa Rica exótica y ajena a aquella construida por el imaginario meseteño y que, en medio de su retórica antiimperialista, nos permite intuir que en la lucha contra la expoliación ajena y nativa no podrá lograrse una integración efectiva de fuerzas populares si no se respetan, comprenden y superan las especificidades y barreras que tal diversidad supone.
Se explora la presencia y papel en esta novela de contenidos e inquietudes propios de los enfoques Poscoloniales. Se pone en evidencia como Mamita Yunai, tras ese enfoque político-económico de denuncia que como contexto global jerárquico organiza su trama, nos deja entrever la existencia de una diversidad de etnias, nacionalidades e identidades que convergen en una Costa Rica exótica y ajena a aquella construida por el imaginario meseteño y que, en medio de su retórica antiimperialista, nos permite intuir que en la lucha contra la expoliación ajena y nativa no podrá lograrse una integración efectiva de fuerzas populares si no se respetan, comprenden y superan las especificidades y barreras que tal diversidad supone. ; It explores the presence and role of the concerns proper of post-colonial approaches present in the novel. It comes in evidence, how Mamita Yumai behind this economic politic approach of condemnation, as a global hierarchic context in which its plot is organized, allows us to glimpse the existence of a diversity of ethnic groups, nationalities and identities that converge in an exotic Costa Rica, far away from the one made by the imaginary plateau and that in middle of its anti- imperialist rhetoric, allows us to sense that in the fight against foreign and native plundering won't be achieved an effective integration of popular forces, if the specific nature and barriers that such diversity implies, are not overcome, respected and comprehended.
"Archival study builds on the work of William Taylor and others to indicate how Oaxaca fared in the transition from colony to republic. Emphasizes that rebellion was only one form of resistance as indigenous groups sought to keep others from their communities"--Handbook of Latin American Studies, v. 58
Se analiza la crítica literaria denominada «poscolonialismo» o «estudios poscoloniales». Se traza la evolución de los estudios poscoloniales desde sus inicios hasta el presente, y las limitaciones que esta escuela presenta en cuanto a la formulación de sus enunciados y su aplicación en los contextos políticos, sociales y culturales de las literaturas que intenta abarcar. Asimismo, se ofrece opciones para mejorar la práctica de los estudios poscoloniales, tanto en el campo de la crítica literaria como en el de la enseñanza de la literatura, especialmente en contextos más allá de la academia occidental.An analysis is carried out of the literary criticism labeled as postcolonialism or postcolonial studies. The evolution of postcolonialism is traced from its beginnings until today, including limitations in the formulation of theories and its application in the political, social and cultural contexts of the literatures covered. In addition, suggestions are made to enhance the practice of postcolonial studies, both from the field of literary criticism and the teaching of literature, especially in contexts apart from the Western academic world.
Sin pretender agotar la diversidad de tópicos y autores que se inscriben en el campo de los estudios poscoloniales, en este trabajo se revisan dos articulaciones conceptuales a propósito de la noción de frontera. Por un lado, se abordan algunas de las claves analíticas propuestas por Homi Bhabha, quien dimensiona un registro ambivalente de esa noción, esto es: la sedimentación histórica, que constituye el recurso pedagógico de la narrativa nacional, y el tiempo en continuo desplazamiento de la identificación cultural y la producción performativa la identidad. Por otra parte, dicho análisis se contrasta con la perspectiva de Étienne Balibar, quien problematiza la relación entre frontera y subjetividad, dentro/fuera de los espacios nacionales, en el contexto global. Este último autor, aunque no pertenece al mencionado campo de estudios poscoloniales, problematiza las tensiones y los efectos del colonialismo en las democracias (europeas) actuales. A tal efecto, de las múltiples dimensiones señaladas por el filósofo francés, interesan aquellas que refieren a la violencia institucional, antidemocrática, exhibida por ´la frontera´, la cual emerge renovada y reconfigurada en los contextos políticos nacionales-y-globales. En relación con ambos análisis, esta indagación se propone llevar a cabo una primera aproximación, que tienda a problematizar la frontera/lo fronterizo con el objeto de dilucidar las condiciones políticas que la definen y sus derivas fácticas respecto de las subjetividades en el actual escenario geopolítico. ; Far from working all the topics and perspectives in field of the Poscolonial Studies, in this paper we study two different articulations in regard to the concept of border. On the one hand, we focus on some of Homi Bhabha ́s analytic notions, who suggests an ambivalencein the use of this idea: the historical sedimentation that forms the pedagogical resource of the nation"s narrative and the time given to the cultural identification, that conforms identity as performative. On the other hand, Bhabha ́s perspective will be contrasted with some notions proposed by Étienne Balibar in regard to the relationship between the border and the inside/outside subjectivity of the national space on the global context. This author doesn ́t belong to the Poscolonial Theory collective, but his approach works the tensions and consequences of colonialism on contemporary (European) democracies. That is why from the multiple concepts that this author proposes, our interest focuses mainly on those that refer to the institutional violence of the borders, its anti-democratic character, which emerges renewed in the national-and-global political contexts. In relation with both analysis, our paper ́s purpose is to do a first approximation and to re-think the concept of border/s and speculate on the political and factic derivations of subjectivities on the current geopolitical context. ; Fil: Dilling, Ana Carolina. Universidad Nacional de Río Negro; Argentina. Universidad de Buenos Aires; Argentina ; Fil: Quintana, María Marta. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Patagonia Norte. Instituto de Investigaciones en Diversidad Cultural y Procesos de Cambio. Universidad Nacional de Río Negro. Instituto de Investigaciones en Diversidad Cultural y Procesos de Cambio; Argentina
¿Por qué preservamos "ruinas"? ¿Por qué restauramos, reactivamos, exhibimos edificios del pasado? El presupuesto que subyace a este trabajo es que toda restauración constituye siempre una activa apropiación del espacio tanto material como simbólico, y que siempre es intencional, aunque no necesariamente de intención simple o unívoca. Desde un depósito de basura hasta un monumento de orgullo nacional, toda utilización intencional del espacio es también complicada por los modos mediante los cuales una determinada comunidad interactúa con los vestigios de su pasado, restaurados o no. Cuando consideramos el espacio público como recurso, producto y práctica--sensual, social, politica y simbólica--(Remedi, p. 1), se hace necesaria la diferenciación entre los papeles que desempeñan los planificadores y los usuarios, individuos y grupos que no siempre están sintonizados de la misma manera. Las transformaciones del espacio pueden ser leídas entonces a través de los proyectos culturales emergentes que encarnan, e interpretadas en sus relaciones con otros proyectos presentes (o ausentes) con los que entran en pugna. Me propongo aquí analizar un acto particular de restauración, el hotel Casa Santo Domingo de la Antigua, en Guatemala, como una metáfora, un signo complejo en el cual se pueden leer significados expresivos de la problemática guatemalteca contemporánea, referidos en particular a la ciudad de la Antigua. Voy a describir este signo como una metáfora poscolonial, es decir, un espacio-signo del presente, de alta complejidad, en el que están plasmadas las relaciones económicas, culturales y políticas de una sociedad estratificada que incluye pueblos del Cuarto Mundo en situación de dominación. Voy a discutir esta metáfora en estrecha relación con una segunda metáfora poscolonial, esta vez literaria, desarrollada en dos textos de un autor guatemalteco contemporáneo (y antigüeño), que literaturiza algunas de las significaciones patentes de la condición poscolonial en el espacio geográfico y cultural de la Antigua.
Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.
Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.
Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.
Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.
Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.
Este artículo constituye un esbozo de investigación sobre el conflicto social que se produjo entre 2002 y 2003 en la localidad de Esquel (Patagonia argentina): se propone una síntesis no exhaustiva de los trabajos realizados sobre el tema y se dibujan algunas líneas de reflexión respecto a eventuales futuras investigaciones. Establecida la cronología de los acontecimientos del conflicto, se abordan los riesgos medioambientales y sociales acarreados por la minería de oro a cielo abierto con utilización de productos tóxicos como el cianuro. Examinamos luego los argumentos y métodos utilizados por defensores y opositores, tanto en su discurso como en sus prácticas. En realidad, el caso de Esquel puede ser considerado como emblemático de una acción colectiva que consiguió reunir a sectores sociales y políticos de procedencia variada en torno a la protección de un territorio amenazado. En efecto, la constitución de redes formales e informales logró propagar la información, desarticular el discurso institucional y proponer un modelo diferente de desarrollo sostenible. Este trabajo intenta finalmente apreciar en qué medida los aportes de la teoría postcolonial (forjada en el campo de los estudios culturales) puede ser considerada como legítima para aprehender un complejo fenómeno social, destacando la importancia de la dimensión simbólica en los discursos y las prácticas de los actores sociales y económicos. ; This paper could be regarded as the preliminary outline of an investigation on the social conflict that took place between 2002 and 2003 in the area of Esquel (Patagonia, Argentina). We tried thus to establish a non exhaustive summary of the works already produced on the subject that enabled us to delineate some threads for eventual future investigations. After setting up a chronology of the facts, we tackled the problem of the environmental risks caused by open pit mining and massive use of toxic substances like cyanide, underlining the fact that the destruction of natural environment also produces a devastating effect on social structures and local inhabitants life. We analyzed afterwards the arguments and the methods used by defenders and opponents to the project, considering both their actions and their discourse. The Esquel case is in fact representative of a collective action that managed to unite various political and social sectors around a common cause, the protection of an endangered territory. Indeed, the existence/creation of formal and informal networks succeeded in spreading the information and "dismantling" the political/economical institutional discourse. This whole paper intends to appreciate at what extent the notion and theory of postcolonialism (forged in the field of cultural studies) is legitimate in this approach of a social phenomenon, emphasizing the importance of symbolic dimension in the discourse and actions of the protagonists of this complex social conflict.
La acción cultural ha sido, para artistas como Pedro Reyes o Augusto Boal, una invitación a pensar sobre las posibles contribuciones del arte a la construcción del futuro y la sociedad. En este sentido, es necesario conectar el valor intrínseco del arte y el valor añadido de la interpretación humanista que cada vez importa menos a quienes financian y diseñan la política. Intervenciones creativas como la del alcalde Antanas Mockus contra la violencia y el desorden en Bogotá suponen un desafío para el desarrollo democrático de la urbanidad y demuestran que el arte, con su efecto de desfamiliarización, puede refrescar y sincronizarse con la política. En esta órbita, la aportación de los humanistas al desarrollo cívico podría ir desde la enfatización de prácticas creativas particulares, hasta la aportación de un enfoque teórico a las mismas. ; Cultural agency has been an invitation to think about the possible contributions of art to the construction of the future of society for artists like Pedro reyes or Augusto Boal. In this sense, it is necessary to link the intrinsic value of art to the added value of humanistic interpretation, which are becoming less and less important to those who finance and design politics. Creative interventions, like the actions of the Mayor Antanas Mockus against violence and disorder in Bogotá, challenge the democratic development of civility and prove thar art, with its defamiliarization, can refresh and be synchronized with politics. In the same time, the contribution of humanists to civic development could range from the possibility to emphasize particular creative practices to the contribution of a theoretical perspective to such practices. ; Proyecto LETRAL
