Research, Participation and Social Transformation: Grounding Systematization of Experiences in Latin American Perspectives

2017 ◽  
pp. 472-480 ◽  
Author(s):  
Danilo R. Streck ◽  
Oscar Jara Holiday
Author(s):  
Paul Allatson

This issue of PORTAL Journal of Multidisciplinary International Studies comprises five articles in its general essays section, and two works in its creative works section. We are delighted with the inclusion of the first three essays: “‘A Bit of a Grope’: Gender, Sex and Racial Boundaries in Transitional East Timor,” by Roslyn Appleby; “Undermining the Occupation: Women Coalminers in 1940s Japan,” by Matthew Allen; and “Pan-pan Girls: Humiliating Liberation in Postwar Japanese Literature,” by Rumi Sakamoto. These essays were presented in earlier formats at the two-day workshop, “Gender and occupations and interventions in the Asia Pacific, 1945-2009,” held in December 2009 at the
Centre for Asia Pacific Social Transformation Studies (CAPSTRANS), University of Wollongong. The workshop was convened by Christine de Matos, a research fellow at CAPSTRANS, and Rowena Ward, a Lecturer in Japanese at the Language Centre, in the Faculty of Arts, University of Wollongong. The editorial committee at Portal is particularly grateful to Christine and Rowena for facilitating the inclusion of these essays in this issue of the journal. Augmenting those studies is “Outcaste by Choice: Re-Genderings in a Short Story by Oka Rusmini,” an essay by Harry Aveling, the renowned Australian translator and scholar of Indonesian literature, which provides fascinating insights into the intertextual references, historical contexts and caste-conflicts explored by one of Indonesia’s most important Balinese authors. Liliana Edith Correa’s “El lugar de la memoria: Where Memory Lies,” is an evocative exploration of the newly emergent Latin(o) American identifications in Australia as constructed through self-conscious memory work among, and by, a range of Latin American immigrant artists and writers. We are equally pleased to conclude the issue with two text/image works by the Vancouver-based Canadian poet Derek Symons. Paul Allatson, Editor, PORTAL Journal of Multidisciplinary International Studies.


2009 ◽  
Vol 51 (1) ◽  
pp. 31-56 ◽  
Author(s):  
Sara C. Motta

AbstractThis article argues that social democratic and orthodox Marxist conceptualizations of politics are unable to “engage in solidarity” with many new forms of Latin American popular politics. Such movements challenge the politics of representation, the market economy, and the state form by reinventing territorialized experiments in self-government, which politicize place, subjectivities, and social relations. Developing a critique of these frameworks of political analysis, this article argues that conceptual categories combining the insights of autonomist or open Marxism and poststructuralism and the critical reflections and theorizations by Latin America's newest social movements enable a deeper engagement with such movements. This critique challenges academics committed to progressive social change to reexamine long-held notions about the nature and agents of social transformation and the epistemological categories that orient our research. It argues that if we fail to do this, then we risk becoming gatekeepers of the status quo.


2018 ◽  
pp. 27
Author(s):  
Verónica Giordano

La década del noventa significó un grave retroceso para la tradición de pen­samiento crítico en América Latina. El colonialismo intelectual degradó esa valiosa cualidad que había distinguido a nuestras ciencias sociales en los años sesenta y setenta: pensar críticamente desde América Latina y para América Latina. La interdisciplinariedad y la historicidad fueron reemplazadas por una reclusión en el núcleo duro de saberes específicos, los cuales prescindie­ron de toda referencia temporal en nombre de la objetividad. Concomitante­mente, se multiplicaron las citas de autoridad de pensadores foráneos que, en general, desconocían los problemas específicos de nuestra región. En años recientes la crítica, como característica indispensable para una ciencia propia, se había revalorizado de la mano de proyectos políticos que afirmaban la soberanía nacional, en consonancia con la autonomía intelectual. Pero el giro a la derecha que se está produciendo en el mundo y en la región en la actual coyuntura está provocando un grave embate a la capacidad crítica. Este ar­tículo propone pensar la sociología crítica latinoamericana como sociología histórica desde la perspectiva de la hibridación de disciplinas, para luego trazar una genealogía de pensamiento crítico que se perfila como proyecto intelectual de transformación social. Palabras clave: sociología latinoamericana, sociología histórica, pensamiento latinoamericano, pensamiento crítico. The critical as an intellectual project. A continued thread of Latin American social thinkingAbstract The decade of 1990’s represented a sharp setback for the critical thinking tradition in Latin America. Intellectual colonialism undermined that valua­ble quality that had distinguished our social sciences in the 1960s and 1970s: to think critically from Latin America and for Latin America. Inter discipli­nes and historicity were replaced by a reclusion in the hard core of specific knowledge, which managed without temporal references in the name of objectivity. Likewise, authority quotations were multiplied by foreign thinkers, who, in general, did not know the specific problems of our region. In recent years, criticism, as an essential characteristic for a science of its own, had been revalued by political projects affirming national sovereignty, in line with intellectual autonomy. But the shift to the right occurring in the world and in the region in the current conjuncture is generating a serious conflict with the critical capacity. This article proposes to think of the critical Latin American sociology as historical sociology from the perspective of hybridi­zation of disciplines, in order to trace a genealogy of critical thinking that emerges as an intellectual project for social transformation. ­Keywords: Latin American sociology, historical sociology, Latin American thinking, critical thinking.A crítica como projeto intelectual. Hilvanes conti­nuistas do pensamento social latino-americano ResumoA década do 90 representou um grave revés para a tradição do pensamento crítico na América Latina. O colonialismo intelectual degradou essa quali­dade valiosa que distinguiu nossas ciências sociais nos anos sessenta e se­tenta: pensar criticamente desde América Latina e para América Latina. A interdisciplinaridade e a historicidade foram substituídas por uma reclusão no núcleo duro do conhecimento específico, os quais dispensaram de toda referência temporal em nome da objetividade. Concomitantemente, multipli­caram-se as citações de autoria de pensadores estrangeiros, o que, em geral, desconheciam os problemas específicos da nossa região. Nos últimos anos, a crítica, como característica indispensável para uma ciência própria, foi reva­lorizada da mão de projetos políticos que afirmavam a soberania nacional, de acordo com a autonomia intelectual. Mas o giro para a direita que está ocorrendo no mundo e na região na atual conjuntura está provocando um grave conflito com a capacidade crítica. Este artigo propõe pensar a sociolo­gia latino-americana crítica como sociologia histórica desde a perspectiva da hibridização de disciplinas, a fim de traçar uma genealogia de pensamento crítico que emerge como projeto intelectual de transformação social. Palavras-chave: sociologia latino-americana, sociologia histórica, pensamen­to latino-americano, pensamento crítico.


2021 ◽  
pp. 0094582X2110373
Author(s):  
Felipe Antunes de Oliveira

Neodevelopmentalism emerged in Brazil and Argentina in the aftermath of the demoralization of the Washington Consensus. Although its intellectual proponents place it within the long tradition of Latin American developmentalism, an important theoretical origin of neodevelopmentalism—dependency theory—has so far been ignored. The term appeared for the first time in 1978 as an expletive in the heated controversy between Ruy Mauro Marini and Fernando Henrique Cardoso and José Serra in the Revista Mexicana de Sociología. Breaking with the supposition that underdevelopment could be overcome only through social revolution, Cardoso and Serra embraced a perspective of long-term social transformation based on class alliances with fractions of the national bourgeoisie and international capital. This perspective was gradually weakened and finally abandoned in favor of full-fledged neoliberalism when Cardoso became president of Brazil in 1994, only to be resuscitated by so-called pink-tide administrations after 2002. O neodesenvolvimentismo surgiu no Brasil e na Argentina após a desmoralização do Consenso de Washington. Embora seus proponentes intelectuais o coloquem dentro da longa tradição do desenvolvimentismo latino-americano, uma importante origem teórica do neodesenvolvimentismo - a teoria da dependência - até agora foi ignorado. O termo apareceu pela primeira vez em 1978 como um palavrão na polêmica acalorada entre Ruy Mauro Marini e Fernando Henrique Cardoso e José Serra na Revista Mexicana de Sociología. Rompendo com a suposição de que o subdesenvolvimento só poderia ser superado por meio da revolução social, Cardoso e Serra abraçaram uma perspectiva de transformação social de longo prazo baseada em alianças de classe com frações da burguesia nacional e do capital internacional. Essa perspectiva foi gradualmente enfraquecida e finalmente abandonada em favor do neoliberalismo completo quando Cardoso se tornou presidente do Brasil em 1994, apenas para ser ressuscitada por administrações da chamada maré rosa após 2002.


Author(s):  
Regina Horta Duarte

Modern zoos emerged as mass entertainment, spaces of public leisure and of culture. In the past, they served as monuments and expressions of the degree of “civilization” and progress of a city and its respective country. In Latin America, zoos date from the last quarter of the 19th century. The history of Latin American zoos is a political, cultural, and social history. The conditions of their creation and operation over the decades have conferred important specificities to these institutions. Since their inception, zoos in Latin America have reflected nationalistic aspirations, civilizational projects, and social transformation. Over the decades, the history of many zoos has blended with natural history in Latin America, as many zoo founders were important scientists. The development of new sensitivities toward animals also follows the history of zoos in Latin America from the beginning, because the first animal protection societies appeared at the same time. Today, zoos face vigorous claims from animal rights activists calling for their closure. In view of so many challenges, these institutions are reinventing themselves with an increased focus on conservation and environmental education, joining international zoological societies with high standards of quality. Among several of these societies, the Latin American Association of Zoological Parks and Aquariums (ALPZA) stands out. Founded in 1990, ALPZA organizes, reshapes, and integrates Latin American zoos, establishing global connections. Various actors play a role in the defense and contestation of zoos, such as politicians, scientists, conservationists, animal protection societies, anti-zoo activists, visitors, administrators, officials, and, of course, thousands of wild animals from all over the world who have lived in Latin American cities for decades.


Author(s):  
Michael O'Sullivan

Holiness in the Christian tradition has often been understood in a way that devalues embodiment and practical engagement with the world of one’s time. The latter understanding, for example, led to Marx’s critique and repudiation of Christianity. Both interpretations of holiness can be understood as mistaken efforts to express the dynamism for authenticity in contextualised human subjectivity. Vatican 2 opposed both views by addressing itself to all people of good will, declaring that everyone was called to holiness, and that authentic Christian identity involved solidarity with the world of one’s time, especially those who are poor. Vatican 2, therefore, provided an authoritative faith foundation for holiness expressed through social commitment and for viewing social commitment on the part of people of good will in whatever state of life as a form of holiness. This vision was also the conviction of leading spirituality writers of the period, like Thomas Merton, and inspired liberation theologians and the Latin American Catholic bishops at their conference in Medellín a few years after the Council. The argument of this article is that the emergence and development of a non-dualist Christian spirituality is grounded methodologically in the correct appropriation of the common innate dynamism for authenticity in concrete human persons and lived spiritual experiences consistent with and capable of enhancing this dynamism.


Global Edge ◽  
2018 ◽  
pp. 102-126 ◽  
Author(s):  
Alejandro Portes ◽  
Ariel C. Armony

Of all the major ethnic groups making up metropolitan Miami's population, Cubans have pride of place, not only because of their demographic dominance, but also because they played a pivotal role in the area's economic and social transformation. However, beginning in the 1980s, things took a rather different turn for the Cuban population of the United States. By 2010, its average income had descended below that of other Latin American groups and its poverty rate exceeded by a significant margin the national average. This chapter discusses how the Cuban population of Miami became divided into two distinct blocs: older Cubans, the creators of the business enclave and their American-born children, on the one hand, and Mariel and post-Mariel arrivals and their offspring, on the other. Like all urban phenomena, this bifurcation had a spatial dimension. This bifurcation also took place silently and without major confrontations between the two Cuban communities.


2015 ◽  
Vol 43 (1) ◽  
pp. 158-174 ◽  
Author(s):  
Rubén Martínez Dalmau

Since the renewal of constituent power in the 1991 Colombian constitution, various democratic constitutions in Latin American countries have undertaken important structural changes in both the organization of public powers, the democratic legitimacy of power, and the constitutional reform of rights. Among these new constitutional texts in Latin America, the 2008 Ecuadorean constitution, with sumak kawsay (living well) as its axiological basis, stands out for its originality and theoretical advances as the first case of transitional constitutionalism. All these constitutions, however, are faced with an enforcement problem that hinders their operation as instruments of social transformation. Desde la renovación del poder constituyente en la Constitución colombiana de 1991, varias constituciones democráticas en los países de América Latina han llevado a cabo importantes cambios estructurales tanto en la organización de los poderes públicos, la legitimidad democrática del poder, y la regeneración constitucional de los derechos. Entre estos nuevos textos constitucionales en América Latina, la constitución de Ecuador 2008, con el sumak kawsay (buen vivir) como su base axiológica, destaca por su originalidad y avances teóricos como el primer caso de constitucionalismo de transición. Todas estas constituciones, sin embargo, se enfrentan a un problema de aplicación que dificulta su funcionamiento como instrumentos de transformación social.


2019 ◽  
Vol 10 ◽  
pp. 1-24
Author(s):  
Carolina Rosas ◽  
Cecilia Gayet

This article analyzes imaginaries and rumors about the sexual life of migrants that circulate in transnational communities, through a qualitative approach on Mexican men in Chicago (United States) and Peruvian women in Buenos Aires (Argentina). The findings suggest that in contemporary Latin American mobilities, transnational imaginaries and rumors are the product of tensions between social transformation and control. They express concerns about the possibility of transgressing the limits imposed by the heteropatriarchal organization of sexuality and gender, and by racial constructs and class structure.


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