Esclavitud, servidumbre y libertad en Charcas

Abstract

Este working paper propone analizar el trabajo coactivo y la servidumbre en los Andes coloniales a partir de la reconstrucción de la convivencia en las haciendas con mano de obra de diferente origen. En particular se centra en los reclamos de personas que siendo legalmente libres se consideraban esclavizadas y/o eran consideradas así por testigos de su situación. El texto se inscribe en una sociedad que por definición era desigual, la de Charcas, y estaba obsesionada por la clasificación de las personas, ya que así se definían las condiciones sociales a las que se les reconocían privilegios, derechos y obligaciones. Las categorizaciones y sus definiciones son, por ello, uno de los ejes del trabajo, en especial la del yanaconazgo. Aunque la experiencia cotidiana de los yanaconas fue muy semejante a la de los esclavizados, el trabajo busca distinguirlos y recuperar el uso específico que hicieron los querellantes de los diferentes términos.

Slaves Who Owned Slaves in Nineteenth-Century Bahia, Brazil

“…Substitutions involving slaves of the same nation suggest that slavery in Brazil subverted a golden rule of slavery in Africa, namely the taboo against enslaving individuals of the same ethnic group, except under exceptional circumstances such as to avoid death from famine or the punishment of a crime (Finley 1968;Meillassoux 1995;Patterson 1982). 28 However, the enslavement of victims of intestine wars in Africa became a common feature in the nineteenth century, for instance, in Yorubaland and Hausaland, two important places of origin for thousands of Bahian slaves, be they warriors captured in the battlefields or villagers living on the path of a moving army and independent marauders. Perhaps nothing was more efficacious than a war to rip cultural values and collective solidarity apart.…”

The New Brazilian Right and the Public Sphere

“…His campaign was coordinated by libertarian militants and members of the Movimento Brasil Livre (MBL), the main pro-market movement in the country. 28 In humorous videos shared on YouTube, Batista was shown firing "privatizing rays" on supposedly communist cities. Although Batista was not elected, around 2,500 people attended the 28 Founded initially by a group of friends led by Fábio Ostermann as a Facebook page to coordinate the pro-market militancy during June 2013, MBL was recreated by the activist Renan Santos on November 15, 2014.…”

Pandemic Avant-Garde Urban Coexistence in Mário de Andrade’s Pauliceia Desvairada (1922) after the Spanish Flu

“…Around the same time, he also wrote several chronicles about the city of São Paulo. 28 These texts contain no mention of the fact that the city had just recovered from the plague. Just as public discourse had suppressed the flu, so too Andrade ignores it in his chronicles.…”

“…Reconheço mais a existéncia de temas eternos, passíveis de afeiçoar pela modernidade: universo, pátria, amor e a presença-dos-ausentes [! ], ex-gôsoamargo-de-infelizes (PD: [28][29].…”

“…The series was published between January and June 2020 in the Revista doBrasil (cf. Avancini 1994: 48-49, footnote 2) 28. The chronicles appeared between November 1920 and May 1921 in the journal Ilustração Brasileira.They were republished and commented on by Telê Ancona Lopez in 2004(Lopez 2004); see also Lopez 2013.29 Manuel Bandeira accuses Andrade of a "desvairismo gongórico", a reproach that in my opinion intuitively identifies the point of the Baroque trompe-l'oeil illusion, but fails to grasp its part in the whole (letter ofOctober 3, 1922, Andrade and Bandeira 2000: 69).…”