-
Familia y ciclo de la vida: una mirada desde el dormitorio
This paper intends to approach the daily life of 18th century in Catalonia, starting out with the creation of the family through the tie of marriage, and using the dormitory as physical space. On other hand, the bed will stand as a symbolic object that represents the accomplishment of the emerging family, whose main objective is the reproduction. It is a glance to daily life and the beginning of the life cycle from the moment of birth, throughout which we will observe how the family is in constant reorganization.
-
Viaje deportivo, nación y territorio. El Automóvil Club Argentino y los orígenes del Turismo Carretera. Argentina, 1924-1938.
This work focuses on a modality of motor sports in Latina America, in the period between World Wars in Argentina, paying special attention to the processes of territory formation and national identity construction. We are interested in studying the origins of TC through the analysis of Great Prizes, long distance races (between 1500 and 7000 km) in non-closed regular road circuits, organized by the most important automobile association of Latin America: the Argentine Automobile Club (AAC). In the 1930s these races reached their climax at the top of the ?national championship?; they also turned out to be very important in the construction of the institutional strength of the AAC, helping the club in gaining virtual control over motor sports, and becoming the ?speaker? of car owners before the State and the public opinion. Road races in the 1920s and 1930s inaugurated and promoted circuits and roads, involving material and symbolic interventions that actually built ?places?, starting with the roads themselves. Finally, by putting in circulation images of distant national landscapes, and presenting the car racers as models of Argentine virtues, these races played a key role in the process of integration of the national territory and in the production of national identity.
-
Quelle république pour la révolution ?
Dans l?historiographie des révolutions d?indépendance, la république est généralement conçue comme une forme de gouvernement anti-monarchique. A partir de l?étude des langages de trois acteurs de la révolution au Rio de la Plata (Mariano Moreno, Gregorio Funes et Bernardo de Monteagudo) nous démontrons que, au début de la période révolutionnaire, la république n?a pas été conceptualisée comme un régime politique opposé à la monarchie mais comme une valeur sociale liée à l?expérience nouvelle d?auto institution d?une communauté politique. D?une part, nous exposons les usages du concept de ?république? dans la Monarchie hispanique à travers le rapport de la cité avec un monde catholique organisé autours du Roi. D?autre part, nous analysons les changements conceptuelles de la république durant la révolution à Buenos Aires, notamment, à partir de son articulation avec les concepts de souveraineté, de loi et de liberté. Dans un contexte de fragmentation de la souveraineté et de discussion sur son sujet et sa représentation, l?analyse des langages des acteurs du Rio de la Plata permet non seulement de comprendre comment la république a été pensée pendant la crise de la monarchie et les révolutions hispaniques, mais aussi, de problématiser la théorie républicaine de la liberté politique.
-
The ?Pardo Question?
The mulattoes, the Pardos, the dark people were with him. The mulattoes fought like demons in Valencia. Even when the white people surrendered they fought on. I had five thousand men. The mulattoes fought on even when there were only five hundred of them. For them, as you say, the question of the revolution was: ?Who is going to rule over us?? And they simply didn?t want to be ruled by the people on my side. V.S. Naipaul, A Way in the World, 1994In the early 19th century, the Free Colored population of the Province of Caracas most commonly known as Pardos reached nearly 45% of the total: some 190 thousand individuals between Mulattoes and Free Blacks (see table). This unusual high percentage of Free Coloreds drove French voyager (François Depons) to write the following to describe the human landscape he observed when visiting Caracas in 1794: ?in proportion to other social classes, probably there is not in the West Indies a city with as much emancipated or descendents of emancipated.?1As in other plantation societies of the Greater Caribbean, Venezuelan Pardos were regarded by local Whites as the worst of all socio-ethnic groups, because of their African ascendance, their bastardized origin, their brown color, and the estate of bondage their ancestors had been subjected to. This stereotyped perception affected Pardos in everyday life through many forms of social, spatial and legal segregation. In late 18th century, this situation had turned intolerable for
-
María Elena Barral, De sotanas por la Pampa. Religión y Sociedad en el Buenos Aires rural tardocolonial, Buenos Aires, Prometeo, 2007, 234 p.
En un interesante y fascinante libro, indispensable hoy para hablar de religiosidad, William Christian decía que un rasgo universal del catolicismo era su flexibilidad y su capacidad de articulación.1 Estas características, no sólo le habrían permitido subsistir en el tiempo, sino además le habrían conferido a la religiosidad un carácter local. El libro de María Elena Barral, nos permite conocer esa religiosidad local representada por santos patronos locales, por ceremonias particulares y por un calendario propio a los hombres que habitaban la campaña bonaerense entre la colonia y la pos independencia. Pero el libro de Barral, no sólo prueba la universalidad de ese catolicismo ?flexible? sino que además nos habla de aquellos que lo articulaban al mundo social. Así el libro presenta a los curas párrocos, a los frailes que los acompañaban en permanencia u ocasionalmente, pero también nos dice acerca de los seglares quienes, muchas veces urgidos por las circunstancias, pero otras, tan sólo por la ?idoneidad otorgada? por sus semejantes, bastaban para satisfacer las necesidades espirituales de la comunidad. De sotanas por la pampa debe su rica factura al recorrido personal de la propia autora que supo nutrirse y enriquecerse de su participación en los avances que se produjeron en el ámbito de los estudios rurales en la Argentina2 y de las discusiones y de la última producción sobre temas vinculados a la religiosidad y al clero de España. Pero
|
