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This article introduces the Marxist Cultural and Media Studies (MCMS) to Latin America and exposes the main theoretical and epistemological backgrounds of Marxist Cultural and Media Studies. It is analyzed the relationship among the self-organization theory, dialectics and the critical theory, around the study of the Web 2.0 and the social networking sites. Also, it is explained the role of the labour theory of value into the MCMS, as a means to set up the critique of the digital labour, performed by the user of the social networking sites. In this way, it is exposed the concept of Web 3.0 as a means to supersede the Web 2.0, and insofar as a process of democratic participation, based on the construction of alternative media. ; Este artículo introduce los Estudios Marxistas de la Cultura y los Medios (EMCM) a Latinoamérica y expone los principales fundamentos teóricos y epistemológicos de los estudios marxistas de la cultura y los medios. Se analiza la relación entre la teoría de la auto-organización, la dialéctica y la teoría crítica, alrededor del estudio de la Web 2.0 y de los sitios de redes sociales. Además, se explica el rol de la teoría marxiana del valor dentro de los EMCM, como medio para establecer la crítica del trabajo digital alienado realizado por el usuario de los sitios de redes sociales. En este sentido, se expone el concepto de Web 3.0 como medio para la superación dialéctica de la Web 2.0, en cuanto proceso de participación democrática, basada en la construcción de medios alternativos.

Traducción del italiano por Alberto Mario Damiani. ; El trabajo da cuenta, breve y sintéticamente, de algunos estudios del Autor sobre la difusión del pensamiento de Vico en la cultura filosófica y política italiana de principios del siglo XIX. ; This work gives a brief account of some of the author's studies on the diffusion of Vico's thought in early Nineteenth Century Italian philosophical and political culture. ; Il contributo offre un resoconto breve e sintetico di alcuni studi dell'Autore sulla diffusiones del pensiero di Vico nella cultura filosofica e politica italiana del primo Ottocento.

This volume brings together approaches to, and perspectives on, English, Spanish, and Galician language, literature, and culture from the fields of women's, gender, and queer studies. As its title reflects, the book adopts an inclusive attitude to the so-called "others" present in these fields. Since queer theory first appeared in academia, its influence has been notorious within both women's and genders. As such, it is vital to "queer" academia so that it re-conceptualises its foundations; indeed, the contributions here serve to alter the reader's consciousness of the terms "woman" and "gender".The first chapters concern the field of discourse analysis. Two discuss the written work of female scientists in the Late Modern Era and their role in society. Another deals with women's political discourse in South America. In the following section on literature, the contributors question the current heteronormative and androcentric ways of reading texts. The works on culture study contemporary genres, such as video games, video clips, and pieces of news, and take readers away from Europe. The Epilogue draws on the book's intersubjective spirit to propose a dialogue, among multiple disciplines and the people who practise them. As such, the volume reflects the eclectic nature of queer, women's, and gender studies, and their world-wide acceptance by the scholarly community

The fifteenth century defies consensus on fundamental issues; most scholars agree, however, that the period outgrew the Middle Ages, that it was a time of transition and a passage to modern times. 'Fifteenth-Century Studies' offers essays on diverse aspects of the period, including liberal and fine arts, historiography, medicine, and religion. Following the customary opening article on the current state of fifteenth-century drama research, essays treat such topics as poetry as a source for illustrated German prose, the St. Edith picture cycle in Salisbury, the flourishing of French history; and Spanish schools of translators. Other essays treat poems from the 'Gruuthuse' songbook; Louis XI and pilgrim's dress, Robert Henryson's 'Moral Fabilles,' violence in English romances, Jews' presence through absence in Vicente Ferrer's 'Sermons,' and Conrad Buitzruss's recipe collection in Manuscript Clm 671 (Munich). Book reviews conclude the volume. Contributors: Edelgard E. DuBruck, James H. Brown, Mary Dockray-Miller, Jean Dufournet, Rocío del Río Fernández, Bas Jongenelen and Ben Parsons, Jennifer Lee, John Marlin, Ilan Mitchell-Smith, Daniel Salas-Días, Elizabeth I. Wade-Sirabian. Edelgard E. DuBruck is professor emerita of French and Humanities at Marygrove College, Detroit, Michigan, and Barbara I. Gusick is professor emerita of English at Troy University, Dothan, Alabama

On the basis of my field observations made in the context of the elaboration of my master's thesis, I want to discuss the notion of Gay Culture. This notion is part of the common knowledge of the investigators in the area, but it shows – in some of its meanings – important weaknesses concerning the recognition of the diversity of cultural expressions related to the search for sexual pleasures between men in the urban space.

Speaking merely of Gay Culture to refer the caracteristics of the people converging in the places where we develop our fieldworks, would involve a metonymy. Thus, the status of culture is being conceded to the peculiarities of one sector of the people among we investigate: the one that gets closest to the public image of the gay-consumer to whom the extensive offer of gay or gay-friendly products is directed.

In the field I have observed the coexistence of the conventional gays with a considerable number of individuals who, although they visit the same places, do not group together inside of them, or they do so in a frontal contra position to the values, practices and ways of speaking commonly recognized as gay or "of the milieu". I mean to develop my exposition based on these observations and the analysis of other works made at the margins of the circuits of homosexual socialization.

El presente artículo plantea la teorización de tres autores en torno al concepto de cultura política (Almond y Verba, Inglehart y Merelman), para señalar que los cambios en las expresiones políticas de los jóvenes en las últimas décadas obligan a un ajuste en la formulación de la cultura política desde su relación con la comunicación en Latinoamérica. Específicamente, se expone una lectura alternativa de las expresiones políticas de los jóvenes para establecer sus culturas políticas con base en la recepción de medios, en espacios cotidianos que manifiestan la coexistencia de lo tradicional y lo alternativo, lo reaccionario y lo contestatario.

When the cultural problems in translation studies are approached the definitions of the term "culture" are usually of an extensional nature due to the fact that its intensional definition is not clear enough. Thus, authors agree to different extents, on including within the definitions all those geographical, ecological (flora and fauna), ethnographic, folkloric, mythologic, institutional, and administrative, political and social elements that imply historic or local color. In this work we propose an insight into the concept of culture from its appearance in the XVIIIth century in order to relate it with the translation studies and reflect on which aspect of the concept is operative for research. The observations we present have been the aim of our readings within the frame of de research project on Translation and Culture carried out at the Universidad Nacional de La Plata. ; Cuando se aborda la problemática cultural en los estudios de traducción, las definiciones del término cultura son en general de carácter extensional, dado que su definición intensional suele no ser clara o suficiente. De este modo, los autores coinciden en mayor o menor medida en incluir dentro de las definiciones todos aquellos elementos geográficos, ecológicos (flora-fauna), etnográficos, folklóricos, mitológicos, cotidianos (materiales), institucionales y administrativos, políticos, sociales, que denotan color histórico o local. En este trabajo proponemos un recorrido por el concepto de cultura desde su aparición en el siglo XVIII con el fin de relacionarlo con los estudios de traducción y reflexionar sobre qué aspecto del concepto resulta operativo para dichas investigaciones. Las reflexiones que presentamos han sido objeto de nuestras lecturas en el marco de los proyectos de investigación sobre Traducción y Cultura que llevamos a cabo en el Área de Investigación en Traductología de la Universidad Nacional de La Plata.

Las miradas androcéntricas acerca de las prácticas de las mujeres y de su lugar social se reproducen en las premisas detrás de conceptos como el de cultura política. En la mayoría de los estudios de cultura política, el género es tomado como sexo y como dato cuantitativo, no considerándolo significativo para explicar las culturas políticas de los/as sujetos. La ausencia de las discusiones sobre género, manifiestan el androcentrismo de la mirada científica dominante. Si ampliamos la noción de lo que es política más allá de lo estatal y del funcionamiento institucional de la democracia representativa, y damos relevancia a las diversas subjetividades, las mujeres -como otros géneros- tienen igual potencial político que los varones, e incluso, a causa de sus posiciones subalternas, cuentan con la posibilidad de constituir demandas radicales para el cambio social. Proponemos un análisis histórico crítico sobre el concepto desde un enfoque interdisciplinario, hasta llegar a la discusión sobre las culturas políticas de las mujeres. El artículo se desarrolla en torno a tres ejes que organizan la presentación de los diferentes enfoques: ¿Dónde se estudia la cultura política? ¿Con quiénes y para quienes se estudia? ¿Para qué se estudian las culturas políticas?

Although many cases of the so-called Cancel Culture in the American and British colleges and are taking place nowadays, social science researchers claim for a better understanding of the phenomenon and a clarification of the concept. In this context, cultural perspectives can be an interesting tool to illuminate facts and meanings. This paper tries to contribute to this debate introducing theoretical aspects as well as case studies from the Hispanic context. To achieve this goal, first three different approaches to the Cancel Culture (critical, institutional, and moral) are explained. Then, we examine the role of social media and the new "fear of isolation", connecting Cancel Culture with the classic theory of the spiral of silence (Noelle-Neumann, 1974). We complement the theoretical discussion with an exploratory work on cases of Cancel Culture in different Hispanic countries. Observing characteristics of those cases we can conclude that they do not follow the traces of the Anglosaxon world, but they share some aspects of the culture of fear in the new digital context. This is the first academic work in this field for the situation in Latin America and Spain.

When the cultural problems in translation studies are approached the definitions of the term "culture" are usually of an extensional nature due to the fact that its intensional definition is not clear enough. Thus, authors agree to different extents, on including within the definitions all those geographical, ecological (flora and fauna), ethnographic, folkloric, mythologic, institutional, and administrative, political and social elements that imply historic or local color. In this work we propose an insight into the concept of culture from its appearance in the XVIIIth century in order to relate it with the translation studies and reflect on which aspect of the concept is operative for research. The observations we present have been the aim of our readings within the frame of de research project on Translation and Culture carried out at the Universidad Nacional de La Plata. ; Cuando se aborda la problemática cultural en los estudios de traducción, las definiciones del término cultura son en general de carácter extensional, dado que su definición intensional suele no ser clara o suficiente. De este modo, los autores coinciden en mayor o menor medida en incluir dentro de las definiciones todos aquellos elementos geográficos, ecológicos (flora-fauna), etnográficos, folklóricos, mitológicos, cotidianos (materiales), institucionales y administrativos, políticos, sociales, que denotan color histórico o local. En este trabajo proponemos un recorrido por el concepto de cultura desde su aparición en el siglo XVIII con el fin de relacionarlo con los estudios de traducción y reflexionar sobre qué aspecto del concepto resulta operativo para dichas investigaciones. Las reflexiones que presentamos han sido objeto de nuestras lecturas en el marco de los proyectos de investigación sobre Traducción y Cultura que llevamos a cabo en el Área de Investigación en Traductología de la Universidad Nacional de La Plata.

Culture has several meanings: civilization, creation, knowledge, life… We analyze how each one suffers the so-called crisis of culture. Civilization lives the crisis as «liquidity», according to Bauman's diagnosis, with significant negative impact on education. The creation and enjoyment of cultural products, such as museums, suffer its crisis as fragility resulting from the civilization crisis, notably in the form of consumerist banality or pure entertainment. Culture as knowledge and as life is analyzed under the joint notion «humanistic culture». This, which in turn is creation, knowledge and life has its specific corruption in the elitist knowledge, merely theoretical. The hallmark of genuine humanism contains an essential component, the dimension of ethical and political commitment. The crisis in the humanistic studies, noted by Nussbaum, threats the values of humanistic culture; in particular is a political risk, because democracy is a system that needs to sustain and improve the values of humanistic culture. In the background, and beyond the differences between the cultural meanings, there is a unique cultural crisis, a crisis of ethics and politics at a time ; Cultura tiene diversos significados: civilización, creación, conocimiento, vida… Analizamos de qué forma cada uno sufre la llamada crisis de la cultura. La civilización vive la crisis como liquidez, según el diagnóstico de Bauman, con importante efecto negativo sobre la educación. La creación y el goce de los productos culturales, como los museos, sufren su crisis como fragilidad derivada de la crisis anterior, especialmente en forma de banalidad consumista o puro entretenimiento. La cultura como conocimiento y como vida son analizados desde la noción conjunta de «cultura humanística». Esta, que a su vez es creación, conocimiento y vida, tiene una corrupción propia en la erudición elitista, en el conocimiento meramente teorético. El sello del humanismo genuino contiene un componente esencial, su dimensión de compromiso ético y político. La crisis ...

A challenge to traditional male-centred accounts of the book world in 1820s' Buenos Aires. The woman question was a subject of discussion in post-independence Buenos Aires, reflected in the press and in the book world where writers contemplated the nature, role and status of women, linking the subject to topics such aspolitical transition, reform, modernisation, regional conflict and patriotic culture. This examination of a varied body of works dating from the 1820s, consisting of pamphlets, a history book, conduct literature and periodical literature, demonstrates the impact of transatlantic print networks such as the book trade, and translations from Britain, France, and Spain. Developing our understanding of the post-independence cultural landscape, the study investigates a hitherto unexamined debate that was at the heart of state building in Buenos Aires. It simultaneously challenges traditional male-centred accounts of the period and serves as a counterpoint to historic feministapproaches to print culture. IONA MACINTYRE lectures in Hispanic Studies at the University of Edinburgh.

Culture has several meanings: civilization, creation, knowledge, life… We analyze how each one suffers the so-called crisis of culture. Civilization lives the crisis as «liquidity», according to Bauman's diagnosis, with significant negative impact on education. The creation and enjoyment of cultural products, such as museums, suffer its crisis as fragility resulting from the civilization crisis, notably in the form of consumerist banality or pure entertainment. Culture as knowledge and as life is analyzed under the joint notion «humanistic culture». This, which in turn is creation, knowledge and life has its specific corruption in the elitist knowledge, merely theoretical. The hallmark of genuine humanism contains an essential component, the dimension of ethical and political commitment. The crisis in the humanistic studies, noted by Nussbaum, threats the values of humanistic culture; in particular is a political risk, because democracy is a system that needs to sustain and improve the values of humanistic culture. In the background, and beyond the differences between the cultural meanings, there is a unique cultural crisis, a crisis of ethics and politics at a time ; Cultura tiene diversos significados: civilización, creación, conocimiento, vida… Analizamos de qué forma cada uno sufre la llamada crisis de la cultura. La civilización vive la crisis como liquidez, según el diagnóstico de Bauman, con importante efecto negativo sobre la educación. La creación y el goce de los productos culturales, como los museos, sufren su crisis como fragilidad derivada de la crisis anterior, especialmente en forma de banalidad consumista o puro entretenimiento. La cultura como conocimiento y como vida son analizados desde la noción conjunta de «cultura humanística». Esta, que a su vez es creación, conocimiento y vida, tiene una corrupción propia en la erudición elitista, en el conocimiento meramente teorético. El sello del humanismo genuino contiene un componente esencial, su dimensión de compromiso ético y político. La crisis de los estudios humanísticos, señalada por Nussbaum, pone en riesgo los valores de la cultura humanística; en este riesgo se subraya especialmente el riesgo político, porque la democracia es un sistema que necesita para su sostenimiento y mejora los valores de la cultura humanística. En el fondo, y más allá de las diferencias entre registros culturales, hay una única crisis de la cultura, que es una crisis ética y política a la vez