Políticas contemporáneas de convivialidad Aportes desde los pueblos originarios de América Latina

Abstract

Distintas teorías políticas contemporáneas debaten maneras de reordenar un sistemamundo en que diferencias y desigualdades entre personas, colectivos y países aparecen tan densa como disparmente anudadas. Pocas de esas teorías se piensan por fuera de una modernidad que, como episteme, enmarca las jerarquías ideológicas, epistemológicas y ontológicas que naturalizan parte de tales anudamientos. Este ensayo hace foco en propuestas indígenas de Buen Vivir, para identificar qué diagnósticos y cuestionamientos esas propuestas realizan respecto de formas hegemónicas de convivialidad; qué contrapropuestas de convivencia promueven; y qué de ellas tiende a permanecer inaudible e invisible cuando distintos agentes no indígenas buscan reformularlas y universalizarlas como posible “alternativa civilizatoria”. Se posiciona para ello desde una perspectiva doblemente excéntrica que procede espiralada y críticamente de abajo hacia arriba – esto es, desde los demandantes hacia otros interlocutores – y desde los márgenes de la academia hacia sus distintos epicentros.

Slaves Who Owned Slaves in Nineteenth-Century Bahia, Brazil

“…We can, however, detect a trend in price fluctuation in those documents, and there was indeed a fall in the last five years of the legal slave trade, i. e., between 1826 and 1830. 20 We do not know the specific characteristics of slaves being bought by other slaves, such as age, strength, and above all, health conditions. Probably at least some small buyers acquired much cheaper slaves who appeared to be sick but somehow survived the seasoning phase, recovered their health, were taught rudiments of Catholic prayers, and then baptized or used as substitutes in manumission bids.…”

“…In eight voyages that he made between 1812 and 1825, Narciso carried 2,600 captives, mainly from the Bight of Benin and Cabinda (northern Angola) to Bahia. Narciso sold Joaquim to his slave Manoel, or the 20 The slave trade from areas in Africa situated above the Equator line was prohibited by a series of agreements between Portugal and the UK between 1815 and 1818. The Bight of Benin, from where most Bahian captives were imported, was located in that prohibition zone, but slave traders would declare port authorities in Bahia that they were bound to Angolan ports (mainly Molembo), where the slave trade was still legal, but would sail instead to ports on the Bight of Benin.…”

El “territorio” y la “salud” en contexto de pandemia

“…Paralelamente se creaba la Organización de Comunidades Mapuche Tehuelches 11 de octubre (RAMOS, 2018, p. 159), cuyo proyecto político estaba centrado en articular diversas recuperaciones de territorio y poner en discusión una historia de despojos arbitrarios hasta entonces invisibilizados. Sin embargo, estas no fueron las únicas iniciativas, puesto que estas se multiplicaban en diferentes sitios, a distintos tiempos y con argumentos diversos (BRIONES;RAMOS, 2020, p. 26).…”

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

“…That Andrade refrains from explicitly referring to this historical reality in later explanations of the work's genesis may owe to the fact that an admission of such a connection would ultimately render his highly experimental, hallucinatory and anti-mimetic reinvention of São Paulo recognisable and explicable as a realistic text, namely as a poetic imitation of a fever dream. 20 Paradoxically, at least at first glance, he is thus contributing to the very pact of silence that settled over 19 The cycle of poems entitled Há uma gota de sangue em cada poema of 1917, which evinces Andrade's empathy for the victims and suffering of the First World War. Because of their traditional style, these poems were soon considered to be pre-modernist early works or "obra imatura" (Andrade 1960(Andrade [1917).…”