Abstract In this article, we analyze studies on Brazilian cordel literature published between 1990 and 2020 to understand what has been said about its origin. Based on regularities, we seek to explain how these discourses affect the constitution of the object they take as a reference. In addition to the chronological criterion, we considered the space of publication and authorship when selecting the works, favoring collective and individual texts by researchers with recognized experience in cordel study, published in indexed electronic journals, online dissertations and theses repositories/catalogs, and books. We can say that there is no consensus among scholars regarding the origins of Brazilian cordel literature. In general, at least three tendencies can be identified in the critical discourse analyzed: a) the historicist connection of Brazilian Northeastern pamphlets to European traditions, especially the Iberian novel, generally marked by the ideas of matrix, source, influence, and dependence; b) the denial of links between the Brazilian Northeastern pamphlets and similar productions in Portugal and other countries, as well as the claim of an autonomous identity for local printed material; and c) the abandonment of the notion of origin to the detriment of others, such as cultural circularity, interbreeding, and hybridity.

Resumo Neste artigo, analisamos estudos sobre a literatura de cordel publicados entre 1990 e 2020 para compreender o que tem sido dito sobre sua origem e explicar, com base em certas regularidades, como esses dizeres têm efeito sobre a própria constituição do objeto que tomam por referente. Além do critério cronológico, consideramos, na seleção dos trabalhos, o espaço de publicação e a autoria, privilegiando textos coletivos e individuais, de pesquisadores com experiência reconhecida publicamente no estudo do cordel, e veiculados em revistas eletrônicas indexadas, repositórios/catálogos de teses e dissertações on-line e livros. Podemos afirmar que não há consenso entre os estudiosos sobre a origem do cordel brasileiro. De modo geral, é possível divisar pelo menos três tendências no discurso crítico analisado: a vinculação historicista dos folhetos nordestinos a tradições europeias, sobretudo o romanceiro ibérico, geralmente marcada pelas ideias de matriz, fonte, influência e dependência; a negação de vínculos entre os folhetos nordestinos e produções semelhantes em Portugal e outros países, além da reivindicação de uma identidade autônoma para os impressos locais; e o abandono da noção de origem e afins em detrimento de outras, como circularidade cultural, entrecruzamento e hibridismo.

Resumen En este artículo, analizamos estudios sobre la literatura de cordel publicados entre 1990 y 2020, con el fin de comprender lo que se ha dicho sobre su origen y explicar, a partir de ciertas regularidades, cómo esos dichos inciden en la constitución misma del objeto al que se refieren. Además del criterio cronológico, consideramos el espacio de publicación y la autoría a la hora de seleccionar los trabajos, privilegiando textos colectivos e individuales de investigadores con experiencia públicamente reconocida en el estudio del cordel y publicados en revistas electrónicas indexadas, repositorios/catálogos en línea de tesis y libros. Podemos decir que no hay consenso entre los estudiosos sobre el origen del cordel brasileño. De forma general, es posible identificar al menos tres tendencias en el discurso crítico analizado: a) la vinculación historicista de los panfletos nordestinos brasileños a las tradiciones europeas, sobre todo al romance ibérico, marcada generalmente por las ideas de matriz, fuente, influencia y dependencia; b) la negación de vínculos entre los panfletos nordestinos y producciones similares en Portugal y otros países, así como la reivindicación de una identidad autónoma para los impresos locales; y c) el abandono de la noción de origen y similares en favor de otras, como la circularidad cultural, el entrecruzamiento y el hibridismo.

Abstract The objective of this paper is to problematize Ramón Grosfoguel’s statements, specifically regarding Aníbal Quijano. I claim that the accusation of “epistemic racism” that Grosfoguel made, according to which Quijano would not have recognized one of his intellectual debts, lacks foundation in authentic sources. Contextualizing the “coloniality of power” more broadly, I argue that Grosfoguel does not consider key aspects of the Peruvian author’s biography, both his political and intellectual background and the style of his work. In addition, examining the relationship between Quijano and the Peruvian and Latin American intellectual tradition will illuminate crucial paths in the trajectory of the “coloniality of power” theory. Thus, the grave accusation of “epistemic racism” that the Puerto Rican author made must be questioned since Quijano’s academic trajectory reveals that the elaboration of “coloniality” is endowed with a historicity according to which the ideas of race and racism are part of the overall theory-building process. Grosfoguels s statements epistemic debts sources coloniality power broadly authors biography work addition theory Thus Quijanos theorybuilding building process

Résumé Cet article a pour but de problématiser les propos de Ramón Grosfoguel, en particulier à l’égard d’Aníbal Quijano. Je soutiens que l’accusation de “racisme épistémique” faite par Grosfoguel, selon laquelle Quijano n’aurait pas reconnu une de ses dettes intellectuelles, est dénuée de fondement dans des sources précises. En contextualisant plus largement la “colonialité du pouvoir”, j’argumente que Grosfoguel ne tient pas compte des aspects fondamentaux de la biographie de l’auteur péruvien, tant de sa formation politique et intellectuelle que du style de son œuvre. De même, un examen de la relation entre Quijano et la tradition intellectuelle péruvienne et latino-américaine éclairera des chemins cruciaux dans la trajectoire de la théorie de la “colonialité du pouvoir”. Ainsi, la grave accusation de “racisme épistémique” de l’auteur portoricain doit être remise en question, car la trajectoire académique de Quijano révèle que l’élaboration de la “colonialité” est dotée d’une historicité selon laquelle les idées de race et de racisme font partie du processus global de construction de la théorie. légard l égard dAníbal d Aníbal laccusation épistémique naurait n aurait intellectuelles précises colonialité pouvoir, pouvoir , pouvoir” jargumente j argumente lauteur auteur péruvien œuvre même latinoaméricaine latino américaine pouvoir. . Ainsi question lélaboration élaboration dune

Resumo Este artigo pretende problematizar as afirmações de Ramón Grosfoguel, especificamente em relação a Aníbal Quijano. Sustento que a acusação de “racismo epistêmico” feita por Grosfoguel, de acordo com a qual Quijano não teria reconhecido uma de suas dívidas intelectuais, é destituída de embasamento em fontes precisas. Contextualizando de maneira mais ampla a “colonialidade do poder”, argumento que Grosfoguel não leva em conta aspectos fundamentais da biografia do autor peruano, tanto de sua formação política e intelectual quanto do estilo de sua obra. Também, um exame da relação entre Quijano e a tradição intelectual peruana e latino-americana iluminará veredas cruciais na trajetória da teoria da “colonialidade do poder”. Desse modo, a grave acusação de “racismo epistêmico” feita pelo autor porto-riquenho deve ser colocada em questão, pois a trajetória acadêmica de Quijano revela que a elaboração da “colonialidade” é dotada de uma historicidade segundo a qual as ideias de raça e racismo são parte do processo global da construção da teoria. epistêmico intelectuais precisas colonialidade poder, poder , poder” peruano obra Também latinoamericana latino americana poder. . modo portoriquenho porto riquenho questão

Resumen Este artículo pretende problematizar las afirmaciones de Ramón Grosfoguel, concretamente en relación con Aníbal Quijano. Sostengo que la acusación de “racismo epistémico” de Grosfoguel, según la cual Quijano no reconoció una de sus deudas intelectuales, no se apoya en fuentes precisas. Contextualizando más ampliamente la “colonialidad del poder”, sostengo que Grosfoguel no tiene en cuenta aspectos fundamentales de la biografía del autor peruano, tanto su formación política e intelectual como el estilo de su obra. Asimismo, un examen de la relación entre Quijano y la tradición intelectual peruana y latinoamericana iluminará caminos cruciales en la trayectoria de la teoría de la “colonialidad del poder”. De este modo, la grave acusación de “racismo epistémico” del autor puertorriqueño debe ponerse en tela de juicio, porque la trayectoria académica de Quijano revela que la elaboración de la “colonialidad” está dotada de una historicidad según la cual las ideas de raza y racismo forman parte del proceso global de construcción de la teoría. epistémico intelectuales precisas colonialidad poder, poder , poder” peruano obra Asimismo poder. . modo juicio

Die mens was nog altyd 'n maker, 'n skepsel van poiëse. Maar in 'n tyd waar ekologiese verwoesting sommige skepties laat oor die verdienstelikheid van Homo Faber se vermoëns, ondersoek hierdie artikel die ontluikende moontlikheid van saamskepping of simpoiëse. Om die implikasies van die verskuiwing van poiëse na simpoiëse te verstaan, bied hierdie artikel 'n hermeneutiese poging om die wese en aard van die menslike maak-gebeurtenis (poiëse) onder woorde te bring, asook die tipe denke wat die kreatiewe proses op 'n besonder ontblotende manier laat ontvou. Die diepte van sterflike poiëse word benader deur die Duitse filosoof Martin Heidegger (1889-1976) te raadpleeg, en deur verskeie maak-narratiewe in Etienne van Heerden se roman Die swye van Mario Salviati (2000) te ondersoek. Die eerste afdeling skets 'n oorkoepelende interpretasie van Heidegger se verstaan van sterflike skepping en sy formulering van aanvangsdenke as alternatief vir die tekortkominge van voorstellingsdenke. Die vertakkings van poiëse word in die tweede afdeling verder verruim deur Van Heerden se roman te ontleed aan die hand van vier hermeneutiese sirkelvlugte. Daar word aangevoer dat die idee van saamskepping (simpoiëse) latent is in Heidegger se konsep van Gelassenheit en dat dit aannames rakende die eksklusiwiteit van menslike poiëse ondermyn. Die derde afdeling dien as slot en spekuleer kortliks oor die wyse waarop Heidegger se verstaan van poiëse, as manier om die skeppingsoomblik te benader, sterflikes gereedmaak vir simpoiëse.

People have always been makers, creatures of poiesis. However, in a time where many are growing sceptical about the desirability ofHomo Faber's gifts due to the ecological destruction they so often cause, this article investigates the emergent possibilities offered by co-creation or sympoiesis. In order to understand the implications of this shift from poiesis to sympoiesis, the article offers a hermeneutic attempt to come to grips with the essence and nature of the human making-event (poiesis), and the kind of thinking that lets this creative process unfold in a particularly revealing way. The article relies on the influential writings of the German philosopher Martin Heidegger (1889-1976) to plumb the depths of mortal making. For Heidegger, all making stands under the sway of the ancient Greek notion of poiesis. Despite sounding like the word used for poetry, poets merely practice one form of poiesis. This article attempts a more encompassing approach to mortal making by appreciating the ontological associations of poiesis as it relates to Heidegger's understanding of people as beings of care (Sorge). In order to elaborate on the richness and depth of mortal poiesis, and to show how a heroic understanding of poiesis may undermine the potential for sympoiesis, the article will study various making-narratives posited in the novel by Etienne van Heerden, The long silence of Mario Salviati, originally published as Die swye van Mario Salviati (2000). Drawing on the circular (hermeneutic) tendencies Heidegger identifies in mortal existence, and the role played by angels in the novel (and in the Duino Elegies of Rainer Maria Rilke), the article presents four spiralling flights dipping into aspects of poiesis as developed in Van Heerden's novel. The article is structured in three sections. The first section sketches an overarching interpretation ofHeidegger's understanding ofmortal poiesis and his formulation of inceptual thinking (das anfangliche Denken) as alternative for the shortcomings of representational thinking (das vorstellende Denken). In the second section, the Heideggerian interpretation of mortal making is elaborated by interpreting various making-events in Van Heerden's novel. It is shown that the characters in The long silence of Mario Salviati carry an unnecessarily heavy burden when they attempt creative endeavours, because they misunderstand (and are not able to endure) the silent openness imbuing mortal poiesis. In an attempt at challenging their understanding of making, it is argued that Heideggerian Gelassenheit implies an additional move from poiesis to sympoiesis (making-with). The third section serves as conclusion and speculates briefly on the implications of this sympoietic augmentation of poiesis. As such, the article considers the way poietic thinking and poiesis are interwoven in the moment of creation, augments this interpretation by studying several making-narratives in Van Heerden's novel, and uses the resulting understanding to reappraise the way people think about making in terms of sympoiesis. Consequently, the article can be seen as a retrospective reflection on human making amid the harbingers of sympoiesis. The article is both an attempt at making-sense (of poiesis) and making-ready (for sympoiesis). Ultimately, drawing on the latent implications of Heidegger's notion of Gelassenheit, it is proposed that people need to abdicate their claim of being the sole authors of poiesis. To shift from poiesis to sympoiesis is to acknowledge that making is an open yet entwined endeavour: iterative, contingent, impure, awaiting yet guilty, dense, ecstatic-leaping, and fundamentally, care-full. In the same way that Heidegger challenged Cartesian dualism by proposing that people are intimately entangled in the world, making is also shaped by entanglements steeped in mortal care. Sympoiesis, by granting creative agency to these entanglements, is even more open and entangled than poiesis. Therefore, it could be argued that sympoiesis is more in tune with the way people live as beings of care than poiesis, since it engages more kinds of mattering. The article concludes that sympoiesis is the more venturesome form of making that Being seems to be calling us towards.

Resumo: O objetivo deste comentário é analisar a sentença N.º 83/2022 do Tribunal de Apelações Cíveis de 3° Turno do Uruguai, referente a um pedido de dano moral promovido pelos familiares de uma pessoa falecida cuja imagem mutilada foi divulgada no YouTube. O método inclui a revisão do caso, no qual o cônjuge e o filho menor da vítima reivindicaram a quantia de U$S 50.000 a título de indenização. O Tribunal confirmou a ilicitude da conduta dos arguidos, destacando que a divulgação de imagens sem consentimento viola os direitos à privacidade e à imagem, não sendo justificada pelo interesse público. Concluiu-se que os demandados devem responder pela viralização do conteúdo, pois sua conduta foi culposa e o dano causado era previsível

Abstract: This commentary aims to analyze Ruling No. 83/2022 of Uruguay’s 3rd Civil Appeals Court concerning a moral damage claim brought by the relatives of a deceased individual whose mutilated image was shared on YouTube. The analysis includes a review of the case, in which the victim's spouse and minor child sought $50,000 in damages. The Court upheld the illicit nature of the defendants' actions, emphasizing that disseminating images without consent violates the rights to privacy and image and is not justified by public interest. The Court concluded that the defendants are liable for the viralization of the content, as their actions were negligent and the resulting harm foreseeable

Resumen: El propósito de este comentario es analizar la sentencia n.° 83/2022 del Tribunal de Apelaciones en lo Civil de 3.° Turno de Uruguay, respecto a un reclamo de daño moral promovido por los familiares de una persona fallecida cuya imagen mutilada fue difundida en YouTube. El método incluye la revisión del caso, en el que la cónyuge y el hijo menor de la víctima reclamaron la suma de U$S 50.000 por concepto de daños. El Tribunal confirmó la ilicitud de la conducta de los demandados, subrayando que la difusión de imágenes sin consentimiento viola los derechos a la intimidad y la imagen y no está justificada por el interés público. Concluyó que los demandados deben responder por la viralización del contenido, pues su conducta fue culposa y el daño provocado era previsible

Resumo: Este artigo pretende mostrar que a lei natural, tal como Tomás de Aquino a entende, é uma lei estabelecida por Deus para ordenar o homem nos seus atos pessoais, mas que Deus a dá ao homem de tal modo que este a prescreve para si, para regular as suas próprias ações, e governar também outras coisas, assemelhando-se assim ao Deus providente. Esta questão é abordada no contexto da participação especial da providência divina no homem. O trabalho começa por explicar o modo especial como o homem participa na providência divina, segundo S. Tomás. Em segundo lugar, examino a afirmação de S. Tomás que diz que Deus dá leis aos homens para os guiar nos seus atos pessoais. Em terceiro lugar, abordo a questão da lei natural como uma participação da lei eterna em nós, segundo S. Tomás. Finalmente, defendo que Deus é o autor da lei, mas que a estabelece de tal modo que faz com que o homem a preceitue para si por participação.

Abstract: In this paper I examine the nature of natural law according to Thomas Aquinas in the context of man's participation in Divine Providence. I argue that God gives the law to man to guide him in his personal actions, but that He gives it in such a way that man precepts it to govern himself and other things, and thus to come to resemble the provident God. To do this, I first explain man's special participation in Divine Providence. Second, I examine St. Thomas' claim that God gives laws to man. Third, I relate this to the claim that the natural law is a participation of the eternal law in us. Finally, I argue that God is the author of the law, but that He establishes it in such a way that man gives it to himself by participation.

Resumen: En este trabajo se estudia la doctrina tomista de la ley natural desde el contexto de la participación del hombre en la divina providencia. Se intenta mostrar que la ley natural es una ley que Dios da al hombre para guiarlo en sus actos personales, pero que se la da de un modo tal que el hombre se la dicta a sí mismo para gobernarse en sus actos personales y gobernar también las demás cosas, asemejándose así al Dios providente. Para mostrar esto, se trata en primer lugar sobre la especial participación del hombre en la divina providencia, tal como la señala santo Tomás. En segundo lugar, se examina la afirmación de santo Tomás de que Dios da leyes a los hombres para guiarlos en sus actos personales. En tercer lugar, se relaciona esa afirmación con la consideración de la ley natural como participación de la ley eterna en nosotros. Por último, se argumenta que Dios es el autor de la ley, pero que la establece de tal manera que el hombre se la da a sí mismo por participación.

This article examines the embedding of iingoma and izibongo as valuable historical sources that should be utilised by educators in history classrooms in South African secondary schools. It shows how these sources can be used effectively by history teachers to re-enact the past in the classroom. Interviews with elderly people and iimbongi as well as written sources showed that traditional songs and izibongo are valuable historical sources that can be used to present a balanced account of the past in the classroom. Iimbongi claim that the use of izibongo in teaching history enhances understanding of South African history. Thus, iimbongi gave their own perspective on the significance and implications of employing izibongo as historical sources in the decolonisation ofhistory. Written sources and interviews with iimbongi and elderly people were used as a basis for arriving at why and how sources like iingoma and izibongo may be incorporated into the history classroom to decolonise South African history. Using these historical sources in the teaching and learning of history helps to present different perspectives on the history of South Africa. The incorporation of iingoma, freedom songs, and izibongo in the Further Education and Training (FET) phase, as well as in Social Sciences, is a strategy to acknowledge and address the biases that exist in written history. It became evident that there is a link between written history on the one hand, and iingoma and izibongo on the other hand. The link is critical for engaging in the process of transforming and decolonising South African history. It is recommended that the Department of Basic Education (DBE) should conduct in-service training/workshops for history teachers.

Resumen Este artículo ofrece una crítica transdiciplinaria a la abstracción capitalista de la “carbono-neutralidad” a partir de un análisis situado de la producción de energía para la gran minería de cobre y, recientemente, también de litio en la ciudad de Tocopilla (norte de Chile). Al examinar las transformaciones sociales y materiales gatilladas por la producción de energía para la gran minería durante el siglo XX, este trabajo problematiza dicha neutralidad demostrando cómo la reducción de emisiones corporativas de la gran minería en Chile opera a través de la producción de omisiones de carbón, a saber, a través de la omisión de los sedimentos tóxicos producidos por la combustión de varios combustibles que han generado lo que llamamos cenizas del Antropoceno. Para visualizar estos sedimentos, proponemos experimentar con una estratigrafía tóxica situada que revela los procesos históricos que precedieron la acumulación de cenizas sobre los sedimentos cuaternarios del acantilado costero, y que también explora los efectos actuales y futuros de la interacción entre estas capas. En última instancia, nuestro análisis situado en Tocopilla muestra cómo la carbono-neutralidad minera funciona como una abstracción con aspiraciones capitalistas que, al proponer discursivamente el desarrollo de transiciones energéticas, omite las transformaciones materiales y tóxicas desencadenadas por transiciones mineras.

Abstract This article offers a transdisciplinary critique of “carbon neutrality”. We present a situated analysis of energy production for large-scale copper and lithium mining in the city of Tocopilla (northern Chile). Examining the social and material transformations triggered by the production of energy for large-scale mining during the 20th century, this article problematizes carbon neutrality by demonstrating how large-scale mining corporations in Chile claim emissions reduction by producing carbon omissions, most notably by ignoring the toxic sediments of fuel combustion. We see these residues as the ashes of the Anthropocene. To render them visible, we experiment with a situated toxic stratigraphy, aimed at visualizing the historical processes that preceded the accumulation of ash on the Quaternary sediments of the coastal bluff. This visualization also explores the current and future effects of the interaction between stratigraphic layers. Ultimately, our analysis of Tocopilla shows how the carbon neutrality claimed by the mining industry functions as a capitalist abstraction, one that can only succeed by omitting the material and toxic transformations triggered by the so-called energy transition, which in the material world is actually a mining transition.

Resumo Este artigo oferece uma crítica transdisciplinar da abstração capitalista da “neutralidade do carbono” por meio de uma análise situada da produção de energia para a mineração de cobre em larga escala e, mais recentemente, de lítio na cidade de Tocopilla (norte do Chile). Ao examinar as transformações sociais e materiais desencadeadas pela produção de energia para a mineração em larga escala durante o século XX, este artigo problematiza essa neutralidade ao demonstrar como as reduções de emissões corporativas da mineração em larga escala no Chile operam por meio da produção de omissões de carbono, ou seja, por meio da omissão dos sedimentos tóxicos produzidos pela combustão de vários combustíveis que geraram o que chamamos de cinzas do Antropoceno. Para visualizar esses sedimentos, propomos experimentar uma estratigrafia tóxica situada que revele os processos históricos que precederam o acúmulo de cinzas nos sedimentos quaternários do penhasco costeiro e que também explore os efeitos atuais e futuros da interação entre essas camadas. Por fim, nossa análise situada em Tocopilla mostra como a neutralidade de carbono da mineração funciona como uma abstração com aspirações capitalistas que, ao propor discursivamente o desenvolvimento de transições de energia, omite as transformações materiais e tóxicas desencadeadas pelas transições da mineração.

RESUMEN Objetivo: Analizar desde una perspectiva etnográfica los procesos étnicos-identitarios y la organización etnopolítica de la población indígena en la localidad de Carhué, provincia de Buenos Aires (Argentina). Para ello fueron atendidas diversas cuestiones, como las estrategias, los reclamos y las formas de resistencia llevadas a cabo por las familias que la componen. En este análisis resulta central atender a la emergencia étnica de la década de 1990 en espacios urbanos y las legislaciones que tienen como principales destinatarios a los pueblos originarios del país. Materiales y métodos: El trabajo con las familias mapuches de Carhué comenzó en 2018 a partir de una demanda específica para colaborar en la tramitación de su personería jurídica y las pautas de trabajo fueron definidas en conjunto. De esta manera, la metodología parte y se sustenta en el trabajo colaborativo. La perspectiva etnográfica se nutrió de entrevistas formales y dirigidas, charlas informales y observación participante, lo cual se trianguló con la búsqueda de fuentes en diversos archivos y la lectura bibliográfica de antecedentes teóricos en el tema. Resultados: En este trabajo hemos mostrado la necesaria movilización y elaboración de estrategias de las comunidades indígenas para hacer cumplir sus derechos como pueblos preexistentes ante la ausencia de respuestas de los diversos niveles del Estado y la falta de implementación de las leyes y normativas concernientes a los pueblos indígenas. Conclusiones: Pudimos observar que, a pesar de la falta de respuesta en relación con los reclamos indígenas, la organización etnopolítica de la comunidad de Carhué sigue creciendo en pos de visibilizar su presencia en el ámbito local, reclamar por el cumplimiento de derechos y por el acceso a la tierra para disponer de espacios propios para su reproducción y fortalecimiento.

ABSTRACT Objective: This paper seeks to contribute, from the perspective of Social Anthropology, to the analysis of the ethnopolitical organization and identity revaluation of indigenous communities in Argentina. For this purpose, we will focus on the organization process of the families of the Mapuche Kalfulafken community in the urban region of Carhué, province of Buenos Aires (Argentina), which has gained momentum in the last decades. In short, the aim is to analyze how indigenous claims in Carhué are constituted around territory, ethnic identity and living conditions by considering resistance strategies and access to resources over time and in relation to the different levels of the State -municipality, province and nation-. Central to this analysis is the indigenous emergence of recent times, which began in the 1990s and is characterized by a growing ethnic awareness and emergence. Additionally, reanalyzing the legislations that principally address the original pueblos of the country and the legal and regulatory advances that, in many cases, are due to the continued mobilization and organization of indigenous groups have been very important in the processes of identity reconstruction. Materials and methods: The approach from which we start this research corresponds to the perspective of Social Anthropology. The fieldwork with the Mapuche families of Carhué began in 2018 from a specific demand to the research/outreach group to collaborate in their request for recognition before the provincial State (through the processing of their legal status). The steps to be followed in the research and the work guidelines were defined together with the community, so that the methodology is based on collaborative work. A bibliographic survey of theoretical antecedents was carried out. The research question focused on the forms of organization of the Mapuche families and their relationship with the processes of ethnic-identity reconfiguration in Carhué, framed in the context of the indigenous emergence and resurgence of ethnic and territorial demands in the area. Returning to the field on several occasions, deepening the topics and reworking the methodological strategies allowed us to construct the objectives and better orient the research. The methodology was ethnographic and a diverse group of actors were interviewed: the members of the indigenous organization, inhabitants of Carhué, governmental and non-governmental officials, and others. Open and in-depth interviews, semi-structured interviews, individual, and group interviews were carried out. The aim was to reconstruct life histories and trajectories in order to try to understand social phenomena from the perspective of the actors. Thus, participant observation was an importantpart of the fieldwork. The perspective was nurtured and triangulated with the search for primary and secondary sources and complementary cases through the work in the local archive at the request of Kalfulafken, given the importance of making an approach with some historical depth to reconstruct the facts of persecution and violence against indigenous peoples in Argentina. Results: The work is framed within the resurgence of the demands and processes of identity reconstruction that have been gaining strength in the country since the 1990s. The large presence of the indigenous population in urban spaces is highlighted in the face of the historically constructed ideas of denial, discrimination and exclusion that have their roots in the colonial period and continued with the formation of the National State. We focus on the history of ethnopolitical organization and the forms of resistance ofthefamilies of Carhué, which has gained momentum in the last decades and seeks to assert their presence in the urban environment. From which, the members appeal to distance themselvesfrom and question the discourses promoted by state institutions that sought to dominate and make the indigenous population in the region invisible. In this way, we address the strategies and activities implemented by the Kalfulafken community that seek to question the 'official history' and demonstrate the subjugation, discrimination and invisibilization suffered and to reaffirm their current presence in Carhué. Such processes have led, on the one hand, to new links with other ethnopolitical groups, universities, national and local institutions, and on the other hand, to the generation of new spaces for participation and networks in the area in order to have greater visibility and strengthen their claims. In addition, we highlight the community's search for support and recognitionfrom local authorities in order to make their claims viable. Conclusions: From the analysis on the organizational processes of a Mapuche community in the province of Buenos Aires we can make several conclusions. On the one hand, in the absence of responses from the various levels of the State and the lack of implementation of laws and regulations concerning indigenous peoples, it is the communities that must mobilize and develop strategies to enforce their rights as pre-existing peoples. Despite the lack of response to the indigenous claims, the ethnopolitical organization of the community of Carhué continues to grow in order to make its presence visible at the local level and to claim the fulfillment of their rights and the recovery of their territories in order to have their own spaces and cultural autonomy for their reproduction. Another issue that was highlighted was the need forgreater access to funds and social projects that would allow these objectives to be carried out and that wouldprovide scholarships for the younger generations to study. That is to say that these requests that have arisen in the organization are linked, since in order to have autonomy they must have territories and funds to sustain it. In summary, the above allows us to account for the local ethnopolitical work and the impact of the productions and materials produced within the framework of university extension to accompany such processes. Likewise, the presence of indigenous movements makes it clear that the state projects of a homogeneous Argentina have not been achieved. In the case of Kalfulafken we have been able to see that in addition to the processing of their legal status, the community seeks to generate new spaces for intervention and networks in the region to achieve greater visibility and strengthen their claims.

RESUMEN El financiamiento externo es una de las limitantes del desarrollo en emprendimiento MIPYMES entre los cuales se encuentran los emprendimientos agropecuarios. Por tanto, el trabajo de investigación, tuvo como objetivo identificar el origen del financiamiento externo en productores hortícolas de tres localidades del distrito de Julián Augusto Saldívar, Departamento Central. Se aplicó una investigación con enfoque cuantitativo de alcance descriptivo. El diseño del mismo es no experimental cuantitativa. Se aplica el método de la entrevista en profundidad para un mejor abordaje de los sujetos. La totalidad de las fincas son del tipo familiar. El 48% de los emprendimientos no operan con financiamiento o crédito externo, el 52% cuenta con algún nivel de endeudamiento. El Crédito Agrícola de Habilitación (CAH) ha aportado financiamiento a un 22%. El Ministerio de Agricultura y Ganadería a un 9%. El 33% afirma haber recibido financiamiento de Bancos. Las Cooperativas han aportado al financiamiento a un 25%. Las Casas de Crédito a un 9%. Las fundaciones aportaron a un 13%. Finalmente, existe un 8% que considera al Crédito de Proveedores como fuentes de financiamiento. Considerando que el 52% de los encuestados informa contar con endeudamiento, se puede afirmar que, si bien el financiamiento externo a nivel general puede considerarse escaso, por la falta de acceso al crédito, los emprendimientos estudiados se encontrarían un poco por encima de las estadísticas nacionales.

ABSTRACT External financing is one of the limitations of development in MSME entrepreneurship, among which are agricultural ventures. Therefore, the objective of the research work was to identify the origin of external financing in horticultural producers in three locations in the district of Julián Augusto Saldívar, Central Department. A research with a quantitative approach of descriptive scope was applied. Its design is non-experimental quantitative. The in-depth interview method is applied for a better approach to the subjects. All of the farms are family-type. 48% of the ventures do not operate with external financing or credit, 52% have some level of debt. The Agricultural Habilitation Credit (CAH) has provided financing to 22%. The Ministry of Agriculture and Livestock at 9%. 33% claim to have received financing from banks. The Cooperatives have contributed 25% to the financing. Credit Houses at 9%. The foundations contributed 13%. Finally, there is 8% that consider Supplier Credit as sources of financing. Considering that 52% of those surveyed reports having debt, it can be stated that, although external financing at a general level can be considered scarce, due to the lack of access to credit, the ventures studied would be a little above the statistics national.

Resumo A rebelião que levou os Comnenos ao poder, em 1081, foi bem-sucedida e resultante de vários apoios, o mais importante dos quais foi dado pelos Ducas, uma linhagem que já havia controlado o poder imperial e com a qual Aleixo era ligado por matrimônio. A posição tradicional da historiografia é de que esse foi o início de um governo aristocrático no qual os parentes do imperador desfrutavam de uma parcela do poder. Entretanto, estudos mais recentes contestam a extensão da distribuição de poder sob os Comnenos (1081-1118), alegando que esses imperadores eram mais centralizadores e tradicionais do que se pensava anteriormente. No entanto, de fato, os imperadores distribuíram o poder, principalmente Aleixo I (1081-1118), mas de forma mais restrita e pontual. Assim, em função do papel dos Ducas na rebelião, esperava-se que Aleixo I compartilhasse o poder com essa família, mas preferiu fazê-lo com sua mãe e seu irmão. Os Ducas, sentindo-se melindrados, não pouparam esforços para buscar espaço no regime, resultando em uma série de crises internas que contrapuseram diversos membros desse consorcio familiar que havia tomado o poder. Por fim, não foram bem-sucedidos. Contudo, essa reivindicação por poder partilhado produziu uma identidade paralela dos Ducas e discursos correspondentes, os quais perduraram após a morte de Aleixo I e continuaram existindo durante o reinado de João II (1118-1143). Esta identidade enfatizava o papel desta família na tomada do poder e na legitimação do novo imperador, assim como demandava espaço e poder. Este artigo tratará destes temas.

Abstract The rebellion that brought the Komnenoi to power in 1081 was successful because it had many supporters, the most important of which was the Doukai, a lineage that had already controlled imperial power and with which Alexios was linked by marriage. The traditional position of historiography is that this was the beginning of an aristocratic government in which the emperor’s relatives enjoyed a share of power. However, more recent studies dispute the extent of the distribution of power under the Komnenoi (1081-1118), claiming that these emperors were more centralizing and traditional than previously thought. However, in fact, the emperors did distribute power, especially Alexios I (1081-1118), but in a more restricted and ad hoc way. Thus, given the Doukas’ role in the rebellion, it was expected that Alexios I would share power with this family, but he preferred to do so with his mother and brother. The Doukas, feeling aggrieved, spared no effort to gain a foothold in the regime, resulting in a series of internal crises that pitted various members of the family consortium that had seized power against each other. In the end, they were unsuccessful. However, this claim for shared power produced a parallel identity for the Doukas and corresponding discourses, which lasted after the death of Alexios I and continued to exist during the reign of John II (1118-1143). This identity emphasized the role of this family in seizure of power and the legitimization of the new emperor, as well as demanded space and power. This article will deal with these issues.

Abstract: In light of the communicative action theory and discourse ethics, an attempt is made to show that the maxim consisting of taking unrestricted responsibility for the consequences derived from an agreement reached in conditions of procedural justice has been thematized and that it is probable, if not a fact, that its claim of normative correctness is rejected or at least rectified in the practical discourse of jurists. The study takes as a reference the content control of non-negotiated clauses, reviewing the existing panorama in various legal systems, its hold on rules and principles of civil law and the resignification that this has caused regarding the rules of default law. It is postulated that the rules of default law protect a minimum of substantive justice and that the parties cannot move away from them without a reasonable justification.

Resumen: A la luz de la teoría de la acción comunicativa y de la ética del discurso, se intenta demostrar que la máxima consistente en asumir irrestrictamente las consecuencias derivadas de un acuerdo alcanzado en condiciones de justicia procedimental ha sido tematizada y que es probable, si no ya un hecho, que su pretensión de rectitud normativa sea rechazada o cuanto menos rectificada en el discurso práctico de los juristas. El trabajo toma como referencia el control de contenido de cláusulas no negociadas, reseñando el panorama existente en diversos sistemas jurídicos, su asidero en reglas y principios de Derecho civil y la resignificación que este ha provocado respecto de las reglas de derecho dispositivo. Se postula que las reglas de derecho dispositivo resguardan un mínimo de justicia sustantiva y que las partes no pueden alejarse de ellas sin una justificación razonable.

Résumé Garde du sceau et maître de la politique capétienne au début du xive siècle, Guillaume de Nogaret, juriste et administrateur expert, fut l’un des tout premiers serviteurs de l’État royal dont, contre la papauté notamment, il a voulu affirmer l’entière souveraineté jusqu’à en faire une véritable mystique. Pourtant, l’homme, qui souffre d’une légende noire, est mal connu. De récentes recherches, largement inédites, se sont attachées à sa pratique du pouvoir, mais aucune biographie ne lui a été consacrée depuis la fin du xixe siècle. L’article, bien sûr, n’a pas la prétention de combler un tel manque. Il illustre cependant la possibilité d’une saisie biographique, l’intérêt qui serait sien, et, par-delà le mythe, en liant l’action de Guillaume de Nogaret dans le Midi français et à la cour capétienne, il révèle les lignes de force d’une existence tout entière dédiée au service royal et portée, jusqu’à la brutalité, par l’obsession de l’intérêt du royaume érigé, en actes et en pensée, en une mystique alors tout à fait inédite, ouvrant la voie à l’absolutisme.

Abtract Guillaume de Nogaret was keeper of the seal and master of Capetian politics at the beginning of the fourteenth century. Expert jurist and administrator, he was one of the very first servants of the royal State whose entire sovereignty, against the papacy in particular, he wanted to assert to the point of making it a true mystic. However, the man, who suffers from a dark legend, is little known. Recent investigations, largely unpublished, have focused on his practice of power, but no biography has been dedicated to him from the end of the nineteenth century. The article, of course, does not claim to fill such a gap. Yet, it illustrates the possibility of a biographical seizure, the interest which would be that of such a research, and, beyond the myth, by linking the action of Guillaume de Nogaret in the French South and to the Capetian court, it reveals the main lines of an existence entirely dedicated to royal service and carried, to the point of brutality, by the obsession with the interest of the realm erected, in deeds and in thought, into a mystic then completely new, opening the way to the absolutism.

Resumen Este trabajo pretende socializar el trabajo realizado por la Cooperativa de Trabajo Arqueoterra Ltda., matrícula N° 54463 junto al Club Atlético Platense en el año 2022. Hace poco más de 50 años, bajo el gobierno de facto del militar y dictador Alejandro Lanusse, el Club Atlético Platense se vio forzado a trasladarse del barrio de Saavedra en la Ciudad de Buenos Aires, lugar donde habitó más de medio siglo y desarrolló no solo actividades deportivas sino también eventos sociales con la comunidad. En el 2017 las actuales autoridades del club presentaron un proyecto de Ley ante la Legislatura porteña con la intención de obtener la concesión de este espacio en disputa, hoy explotado comercialmente por una entidad privada. En este contexto, hacia fines del 2021 la Cooperativa Arqueoterra fue convocada para iniciar un proyecto arqueológico, al que llamamos “Jornada Calamar”, para exponer y difundir la historia del club visibilizando su reclamo territorial sostenido por la identidad sociocultural anclada al barrio. Nuestro trabajo se realizó desde la Arqueología pública, entendiendo por ello a las investigaciones arqueológicas como una actividad social situada y que tiene múltiples contextos históricos, políticos, económicos e institucionales (Salerno, 2013).

Abstract This work intends to socialize the work carried out by Arqueoterra Ltda. a cultural and scientific work cooperative (registration number 54463), together with Club Atlético Platense in the year 2022. A little more than 50 years ago, under the de facto government of the military and dictator Alejandro Lanusse, the Club Atlético Platense was forced to move from the neighborhood of Saavedra in the City of Buenos Aires, a place where it lived for more than half a century and developed not only sports activities but also social events with the community. In 2017, the current authorities of the club presented a bill before the Buenos Aires Legislature with the intention of obtaining the concession of this disputed space, today commercially exploited by a private entity. In this context, towards the end of 2021 the Arqueoterra Cooperative was summoned to initiate an archaeological project, which we called “Jornada Calamar”, to expose and disseminate the history of the club, making visible its territorial claim sustained by the socio-cultural identity anchored to the neighborhood. Our work was carried out from the perspective of public archaeology, understanding archaeological research as a situated social activity with multiple historical, political, economic and institutional contexts (Salerno, 2013).

Resumen El artículo indaga las configuraciones multimodales de la comunicación científica en tres series audiovisuales dirigidas al público pre-escolar: Las aventuras de Ruka y los tesoros del mar (2014), Octonautas (2010) y Peztronauta (2009). El encuadre metodológico para el estudio del corpus retoma las contribuciones de la semiótica, la didáctica, el análisis del discurso y el audiovisual infantil (Verón, 1998; Kress y Van Leeuwen, 2001; Cassany, 2003; Steimberg, 2013; Fuenzalida, 2016; Rojas y Cerchiaro; Sabich, 2022; entre otros). Sobre la base de tres dimensiones de análisis –la temática, la icónico-indicial y la pedagógica– las conclusiones advierten la existencia de dos modelos de divulgación de la ciencia: uno meritocrático, que repone características estandarizadas de la naturaleza y premia a los protagonistas por cumplir desafíos, y otro proteccionista, que tiende a reivindicar a la flora y fauna de América Latina a partir del conocimiento de especies nativas y exóticas.

Abstract The article investigates the multimodal configurations of science communication in three audiovisual series aimed at pre-school children: Las aventuras de Ruka y los tesoros del mar (2014), Octonautas (2010) and Peztronauta (2009). The methodological framework for corpus study takes up contributions from semiotics, didactics, discourse analysis and children’s audiovisual (Verón, 1998; Kress & Van Leeuwen, 2001; Cassany, 2003; Steimberg, 2013; Fuenzalida, 2016; Rojas y Cerchiaro; Sabich, 2022; among others). Based on three dimensions of analysis –the thematic, the iconic-indexical and the pedagogical– the conclusions indicate two models of science dissemination: One is meritocratic, which restores standardized characteristics of nature and rewards the protagonists for meeting challenges, and another is protectionist, which tends to claim the flora and fauna of Latin America from the knowledge of native and exotic species.

Resumen La literatura anarquista de finales del siglo XIX y comienzos del XX es un fenómeno poco estudiado, considerando su sentido histórico y literario, el que cobra relevancia no solo por las tramas, temáticas y diversidad con la que se buscó expandir la Idea entre obreros, sino también porque este proceso estuvo vinculado a la construcción de la subjetividad de las clases populares. El presente artículo analiza un corpus específico de la temática compuesto por siete textos narrativos, que fueron publicados en distintos órganos de la prensa ácrata de Chile y Argentina entre 1897 y 1927. En dicho corpus se reconocen las principales características de opresión atribuidas a la subjetividad femenina. Esto permite establecer un contrapunto con respecto a la cuestión de la autoría en la literatura ácrata y mostrar que no hay en ella una idea de militancia como la que se encuentra presente en la literatura de mujeres y para mujeres, pero sí un reclamo hacia la opresión social y política que ellas sufren.

Abstract The anarchist literature of the late nineteenth and early twentieth centuries is a little studied phenomenon, considering its historical and literary background, which is relevant not only because of the plots, themes and diversity with which they sought to expand the Idea among workers, but also because this process was linked to the construction of the subjectivity of the popular classes. This article analyzes a specific corpus of this topic composed of seven narrative texts, which were published in different Chilean and Argentinean anarchist periodicals between 1897 and 1927. In this corpus, the main characteristics of oppression attributed to female subjectivity are recognized. This makes it possible to establish a counterpoint regarding the authorship issue in the anarchist literature and to show that there is not an idea of militancy as the one we see in the literature written for women and by women, however there is a claim to the social and political oppression they suffer.