Suchergebnisse

La desaparición forzada de personas en la Argentina produjo múltiples rupturas psicosociales. En el caso de los sobrevivientes de los Centros Clandestinos de Detención (CCD), la vida con posterioridad a la (propia) desaparición se fue desplegando con pesares, miedos y modalidades diversas de persistencia de la violencia vivida. A partir del análisis de entrevistas en profundidad a sobrevivientes de los CCD, en este artículo se abordan las primeras reconfiguraciones producidas en los espacios de acción e interacción, haciendo foco en la desarticulación de los espacios relacionados con la acción política y las (re)construcciones de nuevos entramados, vinculados principalmente con ámbitos privados de la vida cotidiana, como la familia y el estudio. ; Enforced disappearance in Argentina produced multiple psycho-social ruptures. In the case of the survivors of the Clandestine Detention Centers (CCD), life after (own) disappearance was deployed with regrets, fears and different forms of violence´s persistence. From the analysis of in-depth interviews realized to CCD´s survivors, this article deals with the first reconfigurations produced in the spaces of action and interaction, focusing on the disarticulation of the spaces related to political action and the (re)constructions of new interaction frameworks, mainly linked with private areas of daily life, such as family and study. ; Facultad de Humanidades y Ciencias de la Educación

This article ponders on the research process and critical effects of an Interdisciplinary Seminar on Critical Thought and contemporary crisis, during far more than fifteen years. It shows the ways and process of an autonomous struggle for taking the floor on cognitive and political terminology brought by women debate communities and among diverse feminist activisms and the humanities. It aims to offer a new collective critical vocabulary to resolve or dissolve actual discussions about violence against women, and how to describe it and visualize its many effects on bodies through a political take of stand and floor. ; Este artículo es el resultado de la contribución del Seminario Interdisciplinario de Investigación "Alteridad y exclusiones" al pensamiento de lo contemporáneo en crisis. Se plantea como un recorrido por la terminología crítico-teórica a través de la cual el Seminario sostuvo y sostiene un prolífico debate con los movimientos y organizaciones de activistas sociales del feminismo. Se argumenta que el vocabulario crítico enunciado, producto de innumerables discusiones, es el vehículo de las descripciones o enunciados con carácter teórico, además de la base para las proposiciones que desde las humanidades críticas se dirigen a resolver o disolver las cuestiones que la actualidad nos demanda como pensadores y pensadoras.

Angifi Dladla's poetry and teaching doctrines are considered tools for consciousness raising, healing and popular education for decoloniality. Through ku femba, an age-old practice that serves as a channel to cast away evil spells in a society bedevilled by violence, Dladla displays the relationship between man, ancestors and the otherworldly as a vehicle for decoloniality. His feisty narrative poems, "I Failed My Children" and "Marikana Chorus", explore the spiritual dimension and infinite possibilities of experience rooted in oral and written tradition. Dladla's Femba Writing Project, based on his philosophy of teaching poetry, affirms that poetry rooted in decoloniality reflects not only the poet's political convictions, but a shared communal experience of those on the edges of existence who are capable enough to challenge the master's voice (the voice of the Western canon) that often defines quality in poetry. Dladla is steeped in direct knowledge of the precarious life in South African townships; he draws on his accrued knowledge and on the complexities of history and memory to create and teach compelling poetry that resonates with the ordinary without falling into the trap of ghettoising his experience. Dladla's poetry and teaching philosophy challenge the colonising practices that have shaped and continue to influence the teaching of poetry in South Africa. They form part of a wider agenda of defining African selfhood in a decolonial context.

Ce mémoire s'intéresse aux médias alternatifs, des médias qui ont évolué au fil des années selon le contexte politique et social, l'espace journalistique mais aussi selon les récentes formes de la critique de l'information. L'ère d'internet et des réseaux sociaux a transformé la conception d'alternatives médiatiques en facilitant l'appropriation individuelle et collective de la production de l'information. Afin de traiter le sujet, nous avons choisi de nous intéresser à trois médias citoyens et participatifs. Le média L'écho des banlieues . Crée en 2017 dans le contexte du mouvement « Justice pour Théo » contre les violences policières. Ensuite, le journal Le Crieur de la Villeneuve . Fondé pendant l'hiver 2013, après la diffusion du reportage d' Envoyé Spécial « La Villeneuve : le rêve brisé ». Enfin, le média Vécu crée par Gabin Formont lors de la crise des gilets jaunes. L'objectif de ce mémoire est donc de comprendre pourquoi et comment ces médias citoyens ont émergé et si la réappropriation de la parole médiatique espérée est bel et bien atteinte. Pour y répondre, nous nous sommes intéressés aux contextes d'émergence de ces trois médias alternatifs en étudiant l'environnement politique, économique, social et médiatique au moment de leur création puis, au nouvel espace de production d'énoncés et enfin, de nous pencher sur une réévaluation de ces médias alternatifs.

The Olsonian distinction between roving and stationary bandits outlines the rationale behind the transition from anarchy to the emergence of the predatory state. This two-bandit model may, however, be expanded to include more bandit types. In the case of Viking Age England, local English kings were unable to monopolize violence and defend their realms against competing Viking raiders. As the Vikings' time horizon grew, so did the accumulated value of more formal taxation, and bandit types evolved in four steps. The first step is the Olsonian roving bandit, who executed Viking hit-and-run attacks and plunders during the second half of the tenth century. The second step is the gafol bandit; gafol is payment for leaving, paid to, among others, Swein Forkbeard. The third step is the heregeld bandit; heregeld is a tax to support an army for hire; most notably Thorkell the Tall's. The fourth step is the Olsonian stationary bandit, i.e. the strongest military leader among the Vikings, Chut the Great, settled down as the new king. Overall, the Olsonian two-bandit model can be expanded to a four-bandit staircase model, in which the new gafol and heregeld bandit types explain the three steps from anarchy and short-run raiding to long-run formal taxation in a predatory state.

RESUMEN La teología decolonial es la expresión que designa aquí a las teologías de la liberación de tercera generación que surgen con potencia desde las prácticas de resistencia de aquellas subjetividades invizibilizadas por el pensamiento hegemónico. Un rasgo que suele desconocerse de la línea abismal es la versión sacrificial de la religión que subyace a las ideologías políticas, sea de ultraderecha como teología de la prosperidad o de gobiernos de izquierda que manipulan el sentimiento religioso. Por eso es pertinente analizar la teología decolonial que surge como espiritualidades anti-sistémicas como resistencias de personas y colectivos que buscan rescatar las sabidurías diversas a partir de la indignación y la esperanza que deconstruyen las violencias de hoy. ABSTRACT Decolonial theology represents the third generation of liberations theologies, raised powerful from the practice of resistance lived by persons and communities hidden by the hegemonic thinking. An important aspect of the "abyssal thinking" is the sacrificial version of religion, supporting political ideologies from extreme right as theology of prosperity, or left political parties manipulating religious emotions. In this context this article articulates a decolonial theology raising from anti-systemic spiritualities as resistance(s) lived by persons and communities searching to keep alive the wisdom of native populations, as an expression of their indignation and hope deconstructing the diverse experiences of violence(s) in contemporary world.

Religious conflicts have become a serious issue which undermines the African continent and which deserves close attention. So, Marx rightly claims that religion is the opium of the people. This research work aims at examining the scourge of religious conflicts in Tunji Ogundimu's Paradise at Night. It also aims at reflecting on their manifestations and impact on the one hand and on religious and political leaders' limits in their resolution on the other hand. The focus of this research work is limited to a critical appraisal of the novel under study with illustrations. The methodological approaches used in this paper are the phenomenological and descriptive approaches. Based on the example of Nigeria which is the setting of the novel, the findings of the study clearly show that religious conflicts expose innocent people to a lot of harm and that the adherents of the two major religions do not collaborate peacefully. This situation is deplorable insofar as it does not favour development. A country where religious conflicts prevail cannot enhance a lasting development because of their devastating effects. The paper recommends and concludes that Christians and Muslims should promote tolerance, peace and love rather than indulging in violence so that religious conflicts should be eradicated in Nigeria and in Africa at large.

Historically, Drag Race has mobilised stories about homophobia, family violence, racism and femmephobia that produce drag as a technology of recovery: a means of rising above trauma, in line with media scholarship on the centrality of personal trauma narratives in reality TV. Queer scholars have argued that this imperative to tell positive stories silences more melancholic, 'negative' voices; of the tension between the need to speak of 'damage', and a 'related and contrary desire to affirm queer existence'. Seen as the embodiment of the histrionic, dramatic drag queen villainess and dubbed 'the whistle-blower of the season', Season 10 queen The Vixen subverted familiar trauma narratives, engendering an opening up around narratives of trauma, racism and transmisogyny. This paper examines The Vixen's absence and her re-emergence on social media, reading her viral tweet declaring 'no-one is cancelled' as a provocation that unsettles dominant accounts of mental health, survival and trauma. I argue that in speaking up for the 'trash, garbage and cancelled' subject, The Vixen speaks to Heather Love's call for a queer politics that consider injury as something that might be 'lived with, not necessarily fixed'. In this sense, her flawed star persona resonates with a mad scholarship that constituting a productive mad and queer politics of vulnerability.

La gouvernance des Etats modernes traverse une crise jusque-là peu connue. Les scandales en tous genres (politico-financiers, judiciaires, religieux etc.) ont contribué à mettre de la distance entre les gouvernants et les gouvernés. On est passé de la méfiance(doute sur la fiabilité , peur de me fier) à la défiance( véritablement une confrontation entre les deux parties).La confiance est devenue donc centrale dans cette relation désormaisconflictuelle.L'objectif de cet papier est une contribution à la compréhension du phénomène de confiance en général et, de son importance dans la viabilité de la démocratie moderne.Comment ce phénomène de confiance, si vital dans les relations humaines et sociales, a-t-il connu une aussi profonde érosionconduisant de nos jours,à la confrontation voire à la violence: les manifestations autrefois pacifiques deviennent un véritable champ de bataille, par exemple. Les gouvernés se contentaient jadis de douter de la parole politique en manifestant trèspeu d'intérêt à aller voter (baisse progressive des taux de participation à chaque grande élection); ces dernières années cette parole est purement et simplement rejetée,la classe politique avec. Accepter d'être gouverner devient alors une véritable gageure.La confiance ne sera pas présentée comme une solution dans ce papier,mais plutôt comme une réponse possible à la réduction de la complexité sociale etpolitiqueque nous vivons.

The article disputes the hegemonic view of returned-population studies that see women as simple "followers" in the return process and not as an active part therein. From a feminist perspective, the author analyzes practices involving caring and rebuilding by the women who have returned to the Montes de María region in Colombia. Through a testimonial approach, the author explores organizational initiatives, leadership, and emerging political awareness. The article's principal conclusion is that the agencies serving returned women are essential to consolidate their commitment to remain by maintaining a dignified life, re-signify the histories of violence associated with the brutal armed conflict, and rebuild in the midst of such conflict. ; En el artículo se controvierte la mirada hegemónica de los estudios de retorno de población que lee a las mujeres como simples "seguidoras" en el proceso, y no como parte activa de este. A partir del posicionamiento feminista, se analizan prácticas de cuidado y reconstrucción de mujeres retornadas en la región de Montes de María, Colombia. Mediante un acercamiento testimonial, se exploran iniciativas organizativas, liderazgos y emergencias de conciencia política. Se concluye que las agencias de mujeres retornadas son fundamentales para consolidar apuestas por permanecer desde una vida digna, resignificar historias de violencia asociadas a la violencia del conflicto armado y reconstruir en medio de este.

This introduction to the Queer Death Studies special issue explores an emerging transdisciplinary field of research. This field critically, (self-)reflexively and affirmatively investigates and challenges conventional normativities, assumptions, expectations, and regimes of truths that are brought to life and made evident by current planetary scale necropolitics and its framing of death, dying and mourning in the contemporary world. It is set against the background of traditional engagements with the question of death, often grounded in Western hegemonic and normative ideas of dying, dead and mourning subjects and bodies, on the one hand; and on the other contemporary discourses on human and nonhuman death and extinction, directly linked to the environmental crisis, capitalist and post/colonial extractivist necropolitics, material and symbolic violence, oppression and inequalities, and socio-economic, political and ecological unsustainabilities. By bringing together conceptual and analytical tools grounded in feminist materialisms and feminist theorising broadly speaking, queer theory and decolonial critique, the contributions in this special issue strive to advance queerfeminist methodologies and ontological, ethical and political understandings that critically and creatively attend to the problem of death, dying and mourning in the current environmental, cultural, and socio-political contexts. ; Funding agencies:This work was supported by The Swedish Research Council (Vetenskapsrådet) International Postdoc grant number 2017–0067 ; Ecologies of Death: Environment, Body and Ethics in Contemporary Art

What are the consequences of the use of the palimpsest metaphor on the construction of the contemporary project? The metaphor casts criticism on the modern project and opens to the long-term (longue durée). The investigation of territorial rationalities brings to the fore these temporal dimensions and the organizational structures of space. Understanding territorial rationalities is inescapable to define the basis of any exploration of the future of territorial, urban-rural configurations. The metaphor of the palimpsest alludes to the meeting/clash between different times, endless modifications and transformations. Until the use of the support is not so serious as to question its very existence, directions, dynamics and, at times, fortuitous encounters interweave on its shriveled skin; forms of power and violence are measured there, which, in turn, will generate new conflicts. "Unintentional monuments" are places where this intensity of pure overlapping disconnected intentions become monumental and the substance of a project, revealing, celebrating and exposing their landscapes, as episodes of collective human and environmental history. The palimpsest as a figure in the contemporary project is not only a criticism of the modern space, but the expression of a change of direction in the design activity, of its social role and of the theories intended to support it: Design space in the second degree.

A life full of peace has always been a dream for human societies. Peace is still considered as one of the main modern world concerns, because each nation deals with its own kind of violence and war. Therefore, peacemaking has turned into one of the governments' objectives. Peace has been affected by various factors in all over history. Media and communication technologies are two of the factors that influenced the peacemaking process in the past five decades. They play an important role in the efforts made towards peacemaking because they act as mediators amongst nations, governments, civilizations, organizations, and people. New media have turned into an important factor in the peacemaking process in terms of its widespread effects and extensive capacities. The new media's importance is on a rise considering its presence in and effects on various aspects of our lives, like political, economic, and social dimensions at sub-national, national and international levels. It has also turned into an important instrument for performing the countries' foreign policies due to its features, along with earning a critical role in peacemaking diplomacy. The media could both be the harbinger of peace and the underlying cause of war with respect to its diverse functions. It could preach peace by sending peace messages inside and outside of the borders, and also by creating a peaceful notion in the people's minds.

RESUMEN: La agresión terrorista ha supuesto, a nivel nacional y internacional, el problema de la creación de un sistema penal de reacción a tal fenómeno. Sin embargo, la necesidad de una contestación urgente ha tenido como consecuencia una incertidumbre general que lleva en sí misma el riesgo de la negación del Estado de derecho para adoptar la lógica del derecho penal del enemigo. Este escrito -a través el análisis de la teoría de Gunther Jakobs, teórico del derecho penal del enemigo- describe las repercusiones, parafraseando a Ferrajoli, de una falta de "asimetría entre Estados de derecho y violencia extra legal". ABSTRACT: The fear of terrorism has created, at national and international level, a criminal law system to react to this phenomenon. The need for a rapid answer to the problem has led to legal uncertainty that carries with it the risk of the negation of the legal state to adopt the logic of the enemy's criminal law. This writing, through the analysis of the theory by Gunther Jakobs, theorist of the enemy's criminal law, describes which are the negative repercussions of a lack of "asymmetry between legal state and extra legal violence" mentioning Luigi Ferrajoli. PALABRAS CLAVE: ciudadano,enemigo,pena,derecho penal,Estado de derecho. KEYWORDS: Citizen, enemy, punishment, criminal law, legal state.

The contentious debate on evidence-based Global Mental Health care is challenged by the primary mental health program of Jamaica. Political independence in 1962 ushered in the postcolonial Jamaican Government and the deinstitutionalization of the country's only mental hospital along with a plethora of mental health public policy innovations. The training locally of mental health professionals catalyzed institutional change. The mental health challenge for descendants of African people enslaved in Jamaica is to reverse the psychological impact of 500 years of European racism and colonial oppression and create a blueprint for the decolonization of GMH. The core innovations were the gradual downsizing and dismantling of the colonial mental hospital and the establishment of a novel community mental health initiative. The successful management of acute psychosis in open medical wards of general hospitals and a Diversion at the Point of Arrest Programme (DAPA) resulted in the reduction of stigma and the assimilation of mental health care into medicine in Jamaica. Successful decentralization has led to unmasking underlying social psychopathology and the subsequent development of primary prevention therapeutic programs based on psychohistoriographic cultural therapy and the Dream-A-World Cultural Therapy interventions. The Jamaican experience suggests that diversity in GMH must be approached not simply as a demographic fact but with postcolonial strategies that counter the historical legacy of structural violence.