America Hernández Espinosa Ricardo Garcia Valdez
SONG: Words
There are words that injure or kill,
are no words to choke and scratch,
empty words, words worn
curdling words, words that tired.
.
And words serene, calming words,
words that fill the night quiet.
create Words, words that heal,
such tender words, words that save.
.
And the silence which so many words heal
and silence where I seek your word.
.
There are words that involve strange.
forced words that say nothing,
words waged very great battles.
so clear There are words that can blind.
Chorus
There are words that scream, that crush,
words without life and full of nothing,
that gag, who oppress, words that attack ,
words asleep, tired voice.
.
Tell me what your words,
tell me where are your words.
chose the verses of the song "Words" they describe in a simple, poetic perhaps, a knowledge that tells us that they finally are the necessary vehicle to bond with ourselves and the world around us is through them that life can show us his greatness, but also are a vehicle to express violence, aggression and ... our hopeless misery.
The topic called Subjects of Mestizaje before us today, quiero abordarlo desde una doble mirada, una ligada a la reflexión sobre lo que implica la palabra mestizaje desde lo imaginario, lo empírico, lo cotidiano; y la otra, desde una interpretación conceptual en torno a la estructuración subjetiva que constituye lo que denominamos como sujeto.
Así pues, partimos -desde la óptica del psicoanálisis- de la premisa que sostiene que la constitución del psiquismo se produce a través del lenguaje; que el carácter de la representación al que alude la definición freudiana de la pulsión, está ligada al ámbito de la fantasía y de symbolic [1] . The representation that is language, thus becomes the specifics of the human species, that for which it is possible fincar a relationship with the world, what gives the subject a topical entry from where.
The advent of the subject is produced in the establishment of language as symbolic and imaginary entity, the subject is so outcome of that product or establishment that transcends symbolic. language does born into a symbolic network that precedes it, the symbolic network is the social component and vice versa.
as language and speech he anticipates the subject instead. He is placed in an alienation that Freud called, the unconscious.
The psychoanalytic theory of the Unconscious, allows an insight into this condition abnormal, weird, strange, especially in the constitution of the subject and suggests that there is no total or absolute knowledge on the subject. Freud explains this limitation through repression , which considers, is the cornerstone of their argument, or even more, the theoretical field that develops and which called Psychoanalysis [2] .
can also bring to mind what Jacques Lacan [3] on his return to Freud holds as a feature of the unconscious, the word order of the above, the so you can access some significance with what lies outside it.
Both tell us that language is the unconscious speaking. The unconscious is what speaks us. Is that talk when the subject speaks. When the subject speaks, the subject is not master of what he says, word to pass. The subject is in the language even before birth.
is very important, therefore, be considered first-division status or court division, which occurs in the subjective constitution of the named individual, both his knowledge of himself as not knowing that given a status of unfailing and inevitable alienation upon himself.
The stage of subjectivity-as-constitutional culture of the subject, puts it in a circuit of symbolic violence to which the subject even without knowing it. This cultural violence that is prey, that guy in the making, is shown foundational beliefs inculcated by their social group links from loving where you hold. A transformation of relations of domination and submission in relationships of love and dependency.
That guy in the making, has no choice but to enter the social circuit, if not through this alienation foundational language and culture that preceded it, once installed on this circuit is also clear secondment to the intrinsic fundamental agreements in the field of symbolic, same that is subject. Daniel Gerber reading Lacan states the following.
cultural The symbolic order is organized from the rules imposed language-humans are always subject. Subjectivity is only the effect subject to this order: "The man speaks because, but because the symbol has made man [4] ." Subjects .... Even before they have physical existence and in the speech of others, the desire of their parents, in social institutions (family, school, orphanage) that they reserve a particular location in a word are already subject to the Other, a term which refers in a generic manner to that order that transcends the individual existence of every human being, with that dimension of otherness in which each of them will, from and forever, subject [5] .
culture then opens a window to think the constitutional foundation of the transition from the status of human animality against the possibility of introducing a subjectivity that accounts for the social condition of recognizing the other as such. ; Similar but different at the same time.
That is, the meeting of the subjects in the order of the group adheres to compliance with covenants to be observed and / or met by other conditions, for the purpose of sustaining the existence of the group itself. That deal involved an agreement, a limitation, a law that bans lead. The covenants, prohibitions and fundamental laws, in the realm of the unconscious, gave occasion to the subjective constitution. However, it seems that one of the central issues in the life of the subjects is given from this hopeless condition of the covenants transgressive. The subject is in a 'strange delight' that makes you exceed the limit for transgressing social pacts.
Every subject enrolled in this circuit and the symbolic, will hold a big fight against the observance of the covenants that hold it in their relationships with others, or difficulty in it, all this connected to the game of the blame for the unwavering desire to trespass or failing the jump perverse enjoyment offered to take the other, not as an equal but as a subject-object of his enjoyment. This gives us some explanation, when subjected to another against their will, as in the case of different forms of violence against people-women, children, etc .- and social violence, wars, conquests etc .- The dimension of enjoyment is present in the lives of subjects and is observed through the acts of subjugation and oppression that occur both in interpersonal relations in different social interactions. The subject finds enjoyment in the babble, speech, looking and being looked at, touching and being touched. Enjoy doing, to build or invent. Enjoy, transgression and law go hand in hand in the social constitution of the subject.
social What becomes of the symbolic and the symbolic is inserted in a structuring order, an order hanging from a law. The law seeks time difference and homologous human condition in order to preserve the bonds of life more or less within the limits of creative violence.
The character of the identical results in the identification and the imaginary construction of identity. The difference challenges, threats, assaults, "but is the substantive element to build the creative potential of social . The difference is that we recognize, establish ourselves and recognize others in their humanity. It is for the enjoyment that we turned to another object of our enjoyment and we put it or destroy.
In the field of language, symbolic culture, the condition of the identical and the difference becomes a substantive value.
-violent response is presented, compared to what is not considered proper and which questions of privacy. What threat, intimidating. That which evokes the difference, what bothers or better yet, what the homogeneous fracture, breaking with sameness. In the symbolic is the play of difference that breaks the identical. That is to say that the subject is the Other, as discursive effect. function in the word of who it is from another. The Other than as speech is the Unconscious.
an other which Lacan refers is inscribed in the symbolic order as a place which is the word. The Other as a fundamental element of language and thus of the symbolic, marking the entrance to the place of difference with it just to found what would later be appointed as desire.
This tour offers us the name and conjecture rather than an individual (without division), much less a man (in relation to the biological or ethnic) but to a subject, subject to the language, so Subject as the Unconscious.
Now for the subjects of Mestizaje. Strikes me that name in plural, not singular, that differences of principle raised me, does not address the subject as structural entity, but the subjects in an empirical sense of the term. So it will be necessary to work in the first instance the term mestizaje.
The word miscegenation we can think from the scale of violence that is in itself subjective acts of constitution, from where the subject does not choose or place or site, but their configuration is determined from another ... another Instead ... In such a way that the construction of the psyche is from everything becomes nothing other. There is a symbolic violence in the act of the psychic.
But where does the designation of the term mestizaje and mestizo. First it is clear that the status of "mestizo" would have no consistency as imaginary.
On the other hand can not deny the existence of the term, and perhaps from there, should discuss their relevance and / or dismantle their intention.
resume a little history. The word mestizo emerged after the English conquest as a designation, as an ethnic group over others. The poles of mixing between three great races, white, Indian and black and one of the combinations in the first instance produced the mestizo, others were mulattoes or baboons.
Gradually the term Blood wide margin, to cover all the so-called American.
In the Native American peoples differences were not attributed to ethnicity, caste differences were given by the functions in the can-do members of the community.
From the perspective of the scale of violence that brings the word miscegenation could say that relates to an ethnic conception is based discriminatory or renewed in the fifteenth century from the great cultural genocide imposed by the English conquest .
Miscegenation, Indian and indigenous people have linked to a racism that is inherent in the imposition of Castilian with the native peoples of this continent.
The term indigenous part in the first instance of the ambiguity of Indian as a place of Indian-origin ", making it an element of racial discrimination. If the mixture is considered the biological and cultural meeting different ethnic groups, in which they are mixed, giving rise to new races, the connotation of "meeting" does not occur in conquest, because what is given is a trend from another culture annihilating not eventually be recognized. In such a way that the size of the difference of race has operated as an element of discrimination mainly because of its intrinsic relation with the social vision created by the West about the differences ethnic.
discriminatory discourse operated from the perspective that was valid only one type of culture and was out the recognition of cultural development and ciaentífico of Native American peoples. This trial served as a training element discrimination not only in colonial times, but later in the time of independence, many so-called intellectuals who had influence on the construction of the new national identity continued to hold its precepts in such ethnic prejudice.
just want to mention some of them, such as Argentine Carlos Octavio Bunge in 1903 in an essay on "Our America" \u200b\u200bstates that "... the virus that eats away at the American people is its racial composition. In its scope, the Indian is defined by "passivity" and "Oriental fatalism" feature that easily explain the English conquest achieved in Peru and Mexico "
On the other hand, Alcides Arguedas in 1909 said that the mixture Bolivia races due to the slow development of its democratic institutions, noting that the absence of Indian blood predominated in the composition of this country, had taken "all sorts of moral progress and materials and would now be up to the most favored countries. "
On the other hand, there are several influential Mexicans in their time they shared the discriminatory thinking what is called "Indian."
Francisco Bulnes, who wrote "The future of Latin American nations to the recent gains in Europe and the United States" (1899) Raising the inferiority of the races is due to the different diets.
The wheat used by Europeans and Americans
The Chinese rice compared to maize by the Aztecs and Incas.
An important intellectual in Mexico especially in the educational reforms of the mid-twentieth century was José Vasconcelos in his text on the brief history of Mexico (1956) writes:
, "In short, it is time to proclaim without reservation, that both the Aztec and the civilizations that preceded it, were a series of aborted human cases. Nor the technical means available to them, nor the moral use, and of ideas, could if any ever raised alone.
The only way to save people and listless, is employed by the English, mestizaje legalized by the Papal Bull that authorized espñoles marriages and natives. And with the mixture, the total replacement of old soul a new soul, through the miracle of Christianity. The fact that in Mexico we have many millions of Indians, do not sorry, if the trend persists castiza, I mean the Indian commitment to a European for the soul, a Christian, not a pagan paganism savages. (...) So we've always talked about incorporating the Indian civilization, namely Christianity and the Hispanic "
Vasconcelos always bet the formation of a great" cosmic race ", however his obvious contempt for the indigenous civilizations was a substantial element in the educational proposals of weight on what it called indigenous mestizo. But he being an important figure and a great influence in Mexico, it is clear that for a long time has been loaded into the whole issue of identity, a racist and ethnocentric discourse has not supported the integration of Mexicans to a proposal of recognition of cultural differences, but above all the rights therein.
This permanent attribution of inferiority to the native population, long justified the ownership of agricultural assets linked to the overexploitation of its work force and the war of extermination that characterized the crusade of civilization to which intellectuals defend for long.
Without getting into political debates and anthropological background to be like this process of cultural subjugation of the English conquest, which is clear is the repetition of violence as a means of extermination on another that is not recognized as an equal, but to the contrary is placed at the point of view, about the animal.
If Freud defines culture as distinctively human, which would cover the knowledge and power to govern to the forces of nature and a good start to meet their needs, and also including the necessary rules to regulate linkages between men [6] , this concept does not include the host of difficulties that human beings have become when a social subject; especially when the knowledge and power to do becomes an element of domination over others. These difficulties and the impossibility of achieving a cultural role, Freud (1929-30) the rebound in his text called Discontents in culture.
The most obvious of human action is not inclusive and the possibility of submission to basic social pacts thus giving respect for one another, what is most evident in the history of mankind is destructive and destructive potential of human beings. Economic interests and mastery of certain other classes have been the fundamental constant that is observed in history.
The native of this continent, its culture, traditions and beliefs has represented and still represents one element to dominate or, indeed, an element of extermination, not only in the sense the castellanización imposed but for example today, compared to the globalization process that appears as a perverse system of domination, where the individual effect of the dominance of one over another becomes a social system whose violence goes beyond the subtlety of symbolic violence that is woven into the creation of new social subjects.
García Hodgson (2006) l said about globalization, the following:
Globalization is nothing but the manifestation diachronic phenomenal in that structural operation of capitalism that is the universalisation of the One, thus avoiding the disruptive effect "difference" that segregates the same machine discourse. Totalizing operation is one that allows exercise control and supervision of difference, whose appearance disrupts the uniformity which underlies any system of domination. The universalization of the "party" as "any" lies in the structure of the apparatus of domination, and timing never ceases to be embodied in diverse forms [7]
globalization words, be the same, eat the same, enjoy the same, alienating speeches sound like that impoverish the senses, yet the condition of humanity is towards that direction, if not precisely because we are fully embedded in it.
Subjects If we understand the possibility of mixing of lovingly intertwined with another, or different, and consequently create new cultural, rich in them ... miscegenation come!
But if what it is that one group dominates another love beyond the imperative of submission which involves a love affair "cultural", I think it is necessary to reveal any form of oppression that has the interest that a culture should take precedence over another.
I'm following in Mexico, the allocation to the indigenous has been imposed by the English first, then as pointed out by Vasconcelos, the mestizos, but not because the natives what this word continues to assume the burden moslestando discrimination involved, and then prefer to say, I'm Totonac am huasteco am Lacandon, I'm Mexican and my imagination I no discriminatory mixtures, there are mixtures of identity.
The description of our place of origin or membership to support our cultural identity defines a site of difference needed in the subjective space of personal identity. However, I consider that in many cases, ethnic differentiation is behind a discriminatory connotation.
writes in a letter to Fidel Castro reads:
Yet, with precision, not even a name we still do not have a name, we are practically without baptism: that if American, that if Latin American, if American Indians. For the imperialists are nothing but despised and despicable people. At least we were. From Pigs began to think a little differently. Racial contempt. Being a native, being of mixed race, being black, being simply the Latin American contempt for them [8]
Assignment to a place implies a choice to some extent voluntary in that there is something you has to do with you, your history, your love of old. When I appoint someone indigenous or mestizo, not that he has appointed or assumed, I think a mistake arbitrary, a sort of violent interpretation , which should reveal the full intention.
The term mestizo or indigenous is an imaginary ethnic construction that anticipates a difference, instead of domination and oppression, that while we should not deny them, nor would it be time to fulfill them.
be Totonac be Chontal, be Mexican, they are places the cultural imagination required to establish identities that support our relationship with others. The identical and the different essential to have a seat over the other. Necessary condition for the subjective integration.
Perhaps the meaning of mestizaje referenced this forum is another, that of the song mixed, the mixture that is observed when dispensed in forming the subject of the original. While the subject is constituted from an Other (Language, culture, the symbolic, the unconscious, etc..), which occurs there is from a loving tissue needed to produce sufficient transfers are building the culture and its transits. When we see is a tendency to wipe out the differences for the sake of the same culture, be it western, capitalist, global, the only thing left is to weave different words, revealing opposite critical to preserve its diverse cultural expressions, words which do not oppress, exploit not unused to subject anyone without the desire to mediate, the appreciation of the other.
If the subject emerges from a subject, a sweet surrender to a culture that is language, submission to his love of old; through submitting new love we will also, and emerging cultural miscegenation, not a single direction, but in a field of creative reciprocity that transforms us permanently cultural mixing, these are appreciated.
Bibliography.
1. Freud, S. (1984) Contributions to the history of the psychoanalytic movement . Vol.XIV Works. Argentina: Ed Amorrortu
2. Freud, Sigmund The Future of an Illusion in Volume XXI Works Amorrortu Buenos ires 1979
3.
4. Jacques Lacan Rome Speech Writing I Mexico Siglo XXI 1971
5. Gerber, Daniel Discourse and Truth. Psychoanalysis , Knowledge and Creation Gradiva Mexico 2007 library
6. García H. Hodgson Deleuze, Foucault, Lacan: A political discourse. Issue 1 2006 Buenos Aires Editorial Quadrata
7. Roberto Fernandez Retamar Caliban Notes on the culture of our Latin Havana, 1930. Electronic document
8. Félix Báez Jorge In the name of America Centennial Collection 1992 Mexico
9. Lacan, J. Class of February 8, 1961. In J. Lacan, The Seminar. Vol 8. Transfer . Barcelona: Polity Press, 2003.
[1] From the Lacanian perspective necessary to include the registration of the real. But I prefer, in this space not to, because at this point would take us to another place in this discussion.
[2] Freud, S. (1984) Contributions to the history of the psychoanalytic movement. Works Vol XIV. Argentina: Ed Amorrortu pp. 15
[3] In 1953 Lacan formulated his famous aphorism "The unconscious is structured like a language" and for 1957 states that the unconscious is the language the signifier, Jacques Lacan Rome Speech Writing I XXI Century 1971 Mexico p. 227
[4] Jacques Lacan in Gerber, Daniel Discourse and Truth. Psychoanalysis , Knowledge and Creation Gradiva library Mexico 2007 146.147
Page [5] Íbidem Pág. 146,147
[6] Freud, Sigmund El porvenir de una ilusión , en Obras Completas Tomo XXI Amorrortu Buenos Aires, 1979
[7] García Hodgson H. Deleuze, Foucault, Lacan: Una política del discurso . 1ª edición Buenos Aires Editorial Quadrata 2006
[8] Roberto Fernandez Retamar's Caliban Notes on the culture of our Latin Havana, 1930. Fidel Castro: Speech of April 19, 1971. To mark the tenth anniversary of the Victory at Playa Girón. Electronic document
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