Newspaper clippings of political and social events in Lewiston and Auburn Maine. ; https://digitalcommons.usm.maine.edu/fac-scrapbooks/1009/thumbnail.jpg
In: Bresciani , C 2019 , ' Énergies renouvelables en Amérique latine : les apports de l'anthropologie. À propos du « Journal of Latin American and Caribbean Anthropology », vol. 20, 2015 ' , Lectures Anthropologiques. Revue de comptes rendus critiques , bind 5 .
International audience ; There is a common Latin American identity e, in spite of the heterogeneity of the region. Lately, the notion of a border separating Latin America from the rest of the continent has become a prevalent topic in the news. However, there are also more subtle borders, invisible borders engraved directly onto the territory – by violence, by the trajectories of migrants, by political changes. The territory then becomes a changing body, which artists can choose to present in its beauty or in its suffering. The arbitrary fragmentation is mapped out by contemporary cartographies, and produces a territory which today twists and writhes to reposition itself. Contemporary artists of Latin America reflect on these issues, and more specifically Colombianartists. ; Il existe une identité commune latino-américaine, unifiée malgré son hétérogénéité. L'idée de frontière entre l'Amérique latine et le reste du continent est un sujet d'actualité aujourd'hui. Cependant il existe également des frontières plus subtiles, invisibles, gravées sur le territoire même, par la violence, par les flux migratoires, par les changements politiques. Le territoire devient un corps en mutation, pouvant être embelli ou encore montré dans sa souffrance. Cette fragmentation arbitraire et cloisonnée, dessinée sur les cartographies contemporaines, forme un territoire qui, aujourd'hui, se contorsionne pour se repositionner. Les artistes contemporains d'Amérique latine se questionnent sur ces sujets et plus concrètement lesartistes colombiens, en raison du contexte actuel que vit le pays.
International audience ; There is a common Latin American identity e, in spite of the heterogeneity of the region. Lately, the notion of a border separating Latin America from the rest of the continent has become a prevalent topic in the news. However, there are also more subtle borders, invisible borders engraved directly onto the territory – by violence, by the trajectories of migrants, by political changes. The territory then becomes a changing body, which artists can choose to present in its beauty or in its suffering. The arbitrary fragmentation is mapped out by contemporary cartographies, and produces a territory which today twists and writhes to reposition itself. Contemporary artists of Latin America reflect on these issues, and more specifically Colombianartists. ; Il existe une identité commune latino-américaine, unifiée malgré son hétérogénéité. L'idée de frontière entre l'Amérique latine et le reste du continent est un sujet d'actualité aujourd'hui. Cependant il existe également des frontières plus subtiles, invisibles, gravées sur le territoire même, par la violence, par les flux migratoires, par les changements politiques. Le territoire devient un corps en mutation, pouvant être embelli ou encore montré dans sa souffrance. Cette fragmentation arbitraire et cloisonnée, dessinée sur les cartographies contemporaines, forme un territoire qui, aujourd'hui, se contorsionne pour se repositionner. Les artistes contemporains d'Amérique latine se questionnent sur ces sujets et plus concrètement lesartistes colombiens, en raison du contexte actuel que vit le pays.
International audience ; There is a common Latin American identity e, in spite of the heterogeneity of the region. Lately, the notion of a border separating Latin America from the rest of the continent has become a prevalent topic in the news. However, there are also more subtle borders, invisible borders engraved directly onto the territory – by violence, by the trajectories of migrants, by political changes. The territory then becomes a changing body, which artists can choose to present in its beauty or in its suffering. The arbitrary fragmentation is mapped out by contemporary cartographies, and produces a territory which today twists and writhes to reposition itself. Contemporary artists of Latin America reflect on these issues, and more specifically Colombianartists. ; Il existe une identité commune latino-américaine, unifiée malgré son hétérogénéité. L'idée de frontière entre l'Amérique latine et le reste du continent est un sujet d'actualité aujourd'hui. Cependant il existe également des frontières plus subtiles, invisibles, gravées sur le territoire même, par la violence, par les flux migratoires, par les changements politiques. Le territoire devient un corps en mutation, pouvant être embelli ou encore montré dans sa souffrance. Cette fragmentation arbitraire et cloisonnée, dessinée sur les cartographies contemporaines, forme un territoire qui, aujourd'hui, se contorsionne pour se repositionner. Les artistes contemporains d'Amérique latine se questionnent sur ces sujets et plus concrètement lesartistes colombiens, en raison du contexte actuel que vit le pays.
International audience ; The dominant narrative about Rosa Parks' action in 1955 is more of a morality tale than factual. This ambiguous memorialization is indicative both of the political context of the 1950s, but also of the distortions around the history of the civil rights movement that persist to this day. This article sheds light on the way Rosa Parks was presented, including during the events themselves, by analyzing some of the best-known photographs. The political context imposed narrow limits on protest, particularly with regard to African-American women.
International audience ; The dominant narrative about Rosa Parks' action in 1955 is more of a morality tale than factual. This ambiguous memorialization is indicative both of the political context of the 1950s, but also of the distortions around the history of the civil rights movement that persist to this day. This article sheds light on the way Rosa Parks was presented, including during the events themselves, by analyzing some of the best-known photographs. The political context imposed narrow limits on protest, particularly with regard to African-American women.
International audience ; The dominant narrative about Rosa Parks' action in 1955 is more of a morality tale than factual. This ambiguous memorialization is indicative both of the political context of the 1950s, but also of the distortions around the history of the civil rights movement that persist to this day. This article sheds light on the way Rosa Parks was presented, including during the events themselves, by analyzing some of the best-known photographs. The political context imposed narrow limits on protest, particularly with regard to African-American women.
International audience ; Following the waves of protest that rocked American society during the 1960s, and in order to address the enduring inequalities, the United States adopted a series of multicultural policies and programs aimed at promoting cultural diversity and greater social justice. From then on, the concept of multiculturalism gained considerable currency in national political discourses, the mainstream media and academic circles, becoming thereby a progressive approach to addressing race-based issues of which the American society had great difficulty grappling with. Despite the hopes multicultural programs raised among racial and ethnic minorities, and even if the figures at the time seemed to reflect a more inclusive welfare state, it appeared, as early as the 1980s, that America had not yet entered into a post-civil rights era. Yet, neo-conservatives undertook to dismantle key social programs related to multiculturalism, and instead subscribed to the ideal of an American society organized solely on the basis of social justice regardless of colour, "race" or ethnic origin. The article primarily examines the theoretical and political issues raised by multiculturalism and Critical Race Theory in the field of education – the first accused of reproducing at another level patterns of racial domination or serving as an instrument for the deracialization of American society, the second, in reaction to the perceived limits of multiculturalism and neoliberal policies, seeks to unveil the institutional and discursive mechanisms that contribute to the perpetuation of racial inequalities. ; Del multiculturalismo a la Teoría Racial Crítica. Reflexiones sobre la educación y los procesos de desracialización de la experiencia afroamericanaTras las olas de protesta que hicieron tambalear la sociedad estadounidense durante los 60, y ante la persistente desigualdad, los Estados Unidos han adoptado una serie de políticas y programas multiculturales destinados a promover la diversidad cultural y una mayor justicia ...
International audience ; Following the waves of protest that rocked American society during the 1960s, and in order to address the enduring inequalities, the United States adopted a series of multicultural policies and programs aimed at promoting cultural diversity and greater social justice. From then on, the concept of multiculturalism gained considerable currency in national political discourses, the mainstream media and academic circles, becoming thereby a progressive approach to addressing race-based issues of which the American society had great difficulty grappling with. Despite the hopes multicultural programs raised among racial and ethnic minorities, and even if the figures at the time seemed to reflect a more inclusive welfare state, it appeared, as early as the 1980s, that America had not yet entered into a post-civil rights era. Yet, neo-conservatives undertook to dismantle key social programs related to multiculturalism, and instead subscribed to the ideal of an American society organized solely on the basis of social justice regardless of colour, "race" or ethnic origin. The article primarily examines the theoretical and political issues raised by multiculturalism and Critical Race Theory in the field of education – the first accused of reproducing at another level patterns of racial domination or serving as an instrument for the deracialization of American society, the second, in reaction to the perceived limits of multiculturalism and neoliberal policies, seeks to unveil the institutional and discursive mechanisms that contribute to the perpetuation of racial inequalities. ; Del multiculturalismo a la Teoría Racial Crítica. Reflexiones sobre la educación y los procesos de desracialización de la experiencia afroamericanaTras las olas de protesta que hicieron tambalear la sociedad estadounidense durante los 60, y ante la persistente desigualdad, los Estados Unidos han adoptado una serie de políticas y programas multiculturales destinados a promover la diversidad cultural y una mayor justicia social. El concepto de multiculturalismo se hizo entonces cada vez más popular a través del discurso político nacional, los medios de comunicación y el mundo académico, estableciéndose así como un enfoque progresivo para abordar la cuestión racial que la sociedad estadounidense estaba teniendo grandes dificultades para comprender. A pesar de las esperanzas planteadas por esta política de reconocimiento, e incluso si las encuestas parecían reflejar entonces un estado de bienestar más inclusivo, parece, desde principios de la década de 1980, que Estados Unidos no había entrado por completo en un periodo posterior a las luchas por los derechos civicos. Sin embargo, los neoconservadores se habían comprometido a desmantelar los programas de multiculturalismo, suscribiéndose al ideal de una sociedad estadounidense organizada únicamente sobre la base de la justicia social independientemente de la raza u origen étnico. Este artículo analiza las cuestiones teóricas y políticas planteadas por el multiculturalismo y la Teoria Racial Crítica en el campo de la educación - el primero acusado de reproducir a otro nivel el patrón de dominación racial o incluso de ser un instrumento de la desracialización de la sociedad estadounidense, el segundo, en respuesta a las limitaciones percibidas de las políticas multiculturales liberales y neoliberales, busca exponer los mecanismos institucionales y discursivos que contribuyen a la perpetuación de las desigualdades raciales. ; À la suite des vagues de contestation qui ébranlèrent la société américaine au cours des années 1960 et face aux inégalités persistantes, les États-Unis ont adopté toute une série de politiques et de programmes multiculturels visant à promouvoir la diversité culturelle et une plus grande justice sociale. Le concept de multiculturalisme connut alors une popularité croissante à travers les discours politiques nationaux, les médias et le monde académique, s'imposant de ce fait comme une approche progressive pour aborder la problématique raciale dont la société américaine éprouvait beaucoup de difficultés à se saisir. En dépit des espoirs suscités par cette politique de reconnaissance et même si les sondages semblent alors refléter un État-providence plus inclusif, il apparaît, dès le début des années 1980, que l'Amérique n'était pas intégralement entrée dans une ère post-droits civiques. Pour autant, les néoconservateurs avaient entrepris de démanteler les programmes issus du multiculturalisme, en souscrivant à l'idéal d'une société américaine organisée uniquement sur la base d'une justice sociale sans égard à la « race » ou à l'origine ethnique. Cet article s'intéresse aux enjeux théoriques et politiques soulevés par le multiculturalisme et la Critical Race Theory dans le domaine de l'éducation – le premier accusé de reproduire à un autre niveau le schéma de la domination raciale voire d'être un instrument de déracialisation de la société américaine ; le second, en réaction aux limites perçues des politiques multiculturelles libérales et néolibérales, s'attache à dévoiler les mécanismes institutionnels et discursifs qui contribuent à la perpétuation des inégalités raciales.
International audience ; The dominant narrative about Rosa Parks' action in 1955 is more of a morality tale than factual. This ambiguous memorialization is indicative both of the political context of the 1950s, but also of the distortions around the history of the civil rights movement that persist to this day. This article sheds light on the way Rosa Parks was presented, including during the events themselves, by analyzing some of the best-known photographs. The political context imposed narrow limits on protest, particularly with regard to African-American women.
The emergence of eugenic discourse in Latin America in the 1920s seemed to be an inevitable scientific, political, and social phenomenon. The discourse of eugenics gained momentum in the context of global conflict and unrest, which led to the displacement of mass human groups to the Americas. While the arrival of "undesirable" immigrants disproportionately impacted Argentina, Brazil, and the United States, the fear that accompanied their arrival took hold of the entire region. The foreign "human waste" who had been ravaged by war and who endangered the racial makeup of the continent had become one of the central elements in arguments for justifying the establishment of a Pan-American eugenics project. This plan would be capable of protecting the genetic heritage of the continent faced with the menace of the arrival of individuals who had been rejected by conflict because of their "biological ineptitude". In this way, Latin America inserted itself in transnational epistemic networks devoted to eugenics a scientific and socio-political movement (maybe plan) to control the population through mechanisms concerning reproduction and the sexuality of the individual. These networks had started to form in the early 1910s with the organisation of the First Congress of Eugenics in London and with the creation of the first international eugenics organization: the Permanent International Eugenics Committee.The Pan-American eugenics project was marked by the political, economic and social challenges of the 1930s. Further, the economic crisis of 1929, the anti-American sentiment provoked by the military interventions of the United States in Latin America, the questioning of the Pan-American model, and the claim of Latin Americanism all characterized the movement and reconfigured the epistemic eugenic networks. Despite everything, the project got under way. The Primera Conferencia Panamericana de Eugenesia y Homicultura (Havana, 1927) thus marked the beginning of the will to consolidate this project, the objective of which was ...