ABSTRACT: This article analyzes the cultural, graphic, and identity components that distinguish the city of Manta (Ecuador) for the construction of its “city brand”. It explores how these elements are integrated into the tourism, industrial, commercial, fishing, and sports sectors, contributing to the city's cosmopolitan projection. Through a qualitative methodology that includes photographic surveys, interviews, and analysis in Atlas.ti, the characteristics that position Manta as a mediating city with demographic balance and urban plurality are revealed. The goal is to establish a city brand strategy that reflects the lifestyle of its inhabitants and their social, economic, and cultural interactions.

RESUMEN: Este artículo analiza los componentes culturales, gráficos e identitarios que distinguen a la ciudad de Manta (Ecuador) a la hora de construir su “marca ciudad”. Se expone cómo tales elementos se integran en las áreas turística, industrial, comercial, pesquera y deportiva, contribuyendo a la proyección cosmopolita de la ciudad. A través de una metodología cualitativa que incluye relevamiento fotográfico, entrevistas y análisis en Atlas.ti, se evidencian las características que posicionan a Manta como una ciudad mediadora con equilibrio demográfico y pluralidad urbana. El objetivo es establecer una estrategia de marca ciudad que refleje el estilo de vida de sus habitantes y su interacción social, económica y cultural.

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.

The Manguni bird plays a central role in the cosmology of the Minahasa people as a symbol of nature, society and spirituality. In Minahasa tradition, the Manguni is not only regarded as a natural sign that provides clues about the good or bad nature of an event but also as a divine intermediary that brings messages from God (Opo Empung). Furthermore, Manguni serves as a social symbol that strengthens the cohesion of the Minahasa community, connecting humans, nature and God in spiritual harmony. This article discusses the role of Manguni in three aspects: as an ecological sign reflecting harmony with the environment, as a social bond representing the collective identity of Minahasa and as a medium that communicates divine messages. The article also highlights the importance of integrating ecology into contextual Christian theology, especially in regions rich in local cultural traditions. CONTRIBUTION: This study seeks to formulate a new approach that accommodates the relevance of local spirituality and ecological theology, with Manguni as a key symbol in the relationship between humans, nature and God

1 Thessalonians 4:13 indicates that the Thessalonian Christians were deeply grieved about the death of their loved ones because they were not sure of the status of the deceased in the supposedly imminent parousia. Paul admonishes them not to grieve like those who have no hope, a caution which is highly relevant in Nigeria where death causes harrowing grief for those bereaved. This article interrogated the extent to which the application of this text relieves grief for Nigerian Christians, as well as its attendant impact on the people's culture. The article employs the historical-critical exegesis and the phenomenological approach. It found that in the traditional African setting, the grieving process involved the performance of certain rituals which Christianity has condemned as heathen, as they contradict the injunction in 1 Thessalonians 4:13. Such mourning practices have been substituted with Christian models. Still, unfortunately, apart from being ineffective in addressing grief, this pastoral approach has impacted negatively on the cultural heritage and identity of Nigerian Christians. Therefore, for Christian burial in Nigeria to be desirable and effective in addressing mourners' grief, there is a need for it to accommodate traditional practices as much as possible. CONTRIBUTION: The article contributes to the interaction of Christianity with African culture. It argues that, for a Christian burial to be effective in addressing grief in Nigeria, there is a need for interaction with traditional mourning practices.

The sixth IPCC report states that a proper conception of climate justice that can address the complexity of the phenomenon of anthropogenic climate change as a whole requires considering not only one but rather three dimensions of justice today: redistributive, procedural, and recognition dimensions. In this article, my focus is on exploring the latter dimension, drawing special attention to climate policies addressing cultural-identity issues. In the first section, I illustrate how climate policies can be connected to discriminatory practices against minority cultures and their identities. To do so, I take the struggles of Black movements against environmental racism and the struggles of Indigenous peoples against a colonialist cultural heritage as case studies. In the second section, I look into the most advanced normative model to address the dimension of recognition, its advantages, and how it addresses the so-called ‘institutionalization of cultural patterns’ in climate policies: the Nancy Fraser model. Finally, in the third section, I investigate an aspect that remains open. It concerns the matter of how to use institutional authority to ‘deinstitutionalize’ non-ecological cultural patterns, while respecting pluralism and avoiding falling into the risks of institutional paternalism. today redistributive procedural article culturalidentity identity issues section identities so studies advantages socalled called institutionalization patterns Finally open ‘deinstitutionalize deinstitutionalize nonecological non ecological paternalism

Abstract In this paper, I interpret the relationship between abandonment and remembrance based on possibilities for re-signifying the Perus Portland Cement Factory. Abandoned since the 1970s, the facilities of the bankrupt Companhia Brasileira de Cimento Portland are today the object of cultural actions organized by social movements in Perus, a district in the northwest of the city of São Paulo. The movements aim to recapture personal and collective memories of the so-called Queixadas Strike, which took over the factory for seven years and left to the territory an identity of struggle for rights and citizenship. Based on the analysis of interviews, I discuss the counter-narrative created by one of these collectives, the Comunidade Cultural Quilombaque, to oppose oblivion and announce the potential of its territory. paper resignifying re signifying Factory 1970s s Paulo socalled so called Strike citizenship interviews counternarrative counter narrative collectives Quilombaque

Resumo Interpreto as relações entre o abandono e a rememoração a partir das possibilidades de ressignificação da Fábrica de Cimento Portland de Perus. Abandonada desde a década de 1970, as instalações da falida Companhia Brasileira de Cimento Portland são, hoje, objeto de ações culturais de movimentos sociais de Perus, distrito da zona noroeste da Cidade de São Paulo. Estes procuram retomar memórias pessoais e coletivas da chamada Greve dos Queixadas, que tomou a Fábrica durante sete anos e legou ao território uma identidade de luta por direitos e cidadania. A partir da análise de entrevistas, discuto como um desses coletivos, a Comunidade Cultural Quilombaque, elabora uma contranarrativa que se opõe ao esquecimento para anunciar as potencialidades de seu território. Perus 1970 são hoje Paulo Queixadas cidadania entrevistas coletivos Quilombaque 197 19 1

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 Este estudio examina los itinerarios de salud y atención en la comunidad indígena Yvopey Renda del pueblo Guaraní Occidental, en el marco del sistema de Ayuda Mutua Hospitalaria (AMH) en Filadelfia, Paraguay. La investigación se centra en la experiencia de atención en la Clínica Indígena Filadelfia y explora cómo se implementa el seguro AMH, sus impactos en la atención médica de los indígenas, y cómo afecta la falta de este seguro a quienes no tienen acceso. Mediante un enfoque metodológico cualitativo con abordaje etnográfico, se realizaron observaciones participantes y entrevistas semi-estructuradas. Los resultados revelan que la autoatención es la primera opción ante los padecimientos, seguida por el sistema AMH para quienes cuentan con el seguro. Se identificaron limitaciones en el acceso y la atención, incluyendo la falta de cobertura para la mayoría de los miembros de la comunidad, atención limitada en la clínica, y horarios restringidos. El estudio también destaca la tensión entre el enfoque biomédico del AMH y las prácticas tradicionales de salud indígena, evidenciando una relación asimétrica que afecta la identidad cultural y la autonomía de los indígenas. Se concluye que, a pesar de las críticas, el sistema AMH representa un servicio privilegiado en comparación con la falta de acceso a servicios de salud pública de calidad. El trabajo subraya la necesidad de un sistema de salud público propio para cada comunidad indígena, con un enfoque integral que respete y se adapte a sus culturas tradicionales.

Abstract This study examines the health and care itineraries in the Yvopey Renda indigenous community of the Western Guaraní people, within the framework of the Mutual Hospital Aid (AMH) system in Filadelfia, Paraguay. The research focuses on the care experience at the Filadelfia Indigenous Clinic and explores how the AMH insurance is implemented, its impacts on indigenous medical care, and how the lack of this insurance affects those without access. Through a qualitative methodological approach with an ethnographic perspective, participant observations and semi-structured interviews were conducted. The results reveal that self-care is the first option for ailments, followed by the AMH system for those with insurance. Limitations in access and care were identified, including lack of coverage for most community members, limited attention at the clinic, and restricted hours. The study also highlights the tension between the AMH's biomedical approach and traditional indigenous health practices, evidencing an asymmetrical relationship that affects the cultural identity and autonomy of indigenous people. It concludes that, despite criticisms, the AMH system represents a privileged service compared to the lack of access to quality public health services. The work underscores the need for a public health system specific to each indigenous community, with a comprehensive approach that respects and adapts to their traditional cultures.

ABSTRACT: This article analyzes key elements in the work of the punk poet Giovanni Oquendo (Medellin, 1969). Virtually unknown in the literary field, this writer’s work moves between the intimate and the political, between the symbolic and the pamphleteering, to propose a hybrid poetics that manages to question the commonplaces through which Colombian identity has been understood and narrated in cultural products. Influenced by Anglo-Saxon punk and symbolist poetry, Oquendo's work deals with urban violence, punk, and marginality from a complex and dynamic perspective positioned against the exoticism, tropicalization and miserabilism that have historically prevailed in Colombian cultural production.

RESUMEN: En este artículo se analizan los elementos fundamentales de la obra del poeta punk Giovanni Oquendo (Medellín, 1969). Prácticamente desconocida en el campo literario, la obra de este escritor se mueve entre lo íntimo y lo político, entre lo simbólico y lo panfletario, para proponer una poética híbrida que logra cuestionar los lugares comunes con los que se ha entendido y narrado la identidad colombiana a partir de las manifestaciones culturales. Tomando influencia del punk anglosajón y de la poesía simbolista, la obra de Oquendo habla sobre la violencia urbana, el punk y la marginalidad desde una perspectiva compleja y dinámica que se posiciona en contra del exotismo, la tropicalización y el miserabilismo que han predominado históricamente en la producción cultural colombiana.

ABSTRACT La literatura latinoamericana como proceso (1985), coordinated by the Chilean intellectual Ana Pizarro, compiles the contributions of various authors in an expert meeting held in Campinas around 1983. The meeting aimed to design a new history of Latin American literature that considered the transformations in the field of study. The analysis of the book highlights tensions between the pursuit of unity proposed by Latin Americanism and a comprehensive understanding of the cultural diversity of Latin America, expressed through three critical agendas that structure its hypotheses and propositions. The identity agenda is challenged by cultural differences, while the modernizing one advocates for comparativism as a renewing methodological tool. Finally, the heterogeneous agenda emerges as the main contribution of the work: hypotheses about Caribbean literatures and indigenous production propose an expansion of the literary corpus beyond the traditional cultured, literate sphere and Spanish-written literature. The examination of these agendas reveals how local literary criticism strove to explore novel approaches in constructing and contemplating Latin American literature in the early eighties.

RESUMEN La literatura latinoamericana como proceso (1985), coordinado por la intelectual chilena Ana Pizarro, recupera las intervenciones de diversos autores en una reunión de expertos celebrada en Campinas hacia 1983. El encuentro se propuso diseñar una nueva historia de la literatura latinoamericana que tomara en cuenta las transformaciones del campo de estudio. El examen del libro revela las tensiones entre la reivindicación de la unidad postulada por el latinoamericanismo y una comprensión cabal acerca de la diversidad cultural de América Latina, expresadas en tres agendas críticas que estructuran sus hipótesis y proposiciones. La agenda identitaria queda cuestionada por las diferencias culturales, mientras que la modernizadora apuesta por el comparatismo como herramienta metodológica renovadora. Por último, la agenda heterogénea emerge como el principal aporte de la obra: las hipótesis sobre literaturas caribeñas y producción indígena plantean una apertura del corpus literario, más allá de la tradicional esfera culta, letrada y escrita en español. El análisis de las agendas, entonces, ilumina el modo en que la crítica literaria local buscó nuevas maneras de construir, pensar e indagar la literatura latinoamericana hacia principios de los ochenta.

Abstract: Folk lyric poetry is a form of artistic expression that is related to the cultural identity of the peoples to whom its creation is attributed. With respect to wedding songs both in the Iberian Peninsula and the island of Cyprus, due to the evolution of the civilizations that settled there providing their culture, the songs’ development in Castilian Spanish and Greek Cypriot has its antecedents in Latin and Greek ancient lyric poetry respectively. Given the continuity of the aforementioned kind of compositions over time, they are analysed their analogous laographic-literary motifs, that is to say, the minimal thematic units of ethnologic and literary nature that they both share, in which references to different aspects are discerned. The intention of this article is to determine the perspective with which both cultures create wedding songs.

Resumen: La lírica popular es una forma de expresión artística que se relaciona con la identidad cultural de los pueblos a los que se les atribuye su creación. En lo que respecta a los cantos de boda tanto en la península ibérica como en la isla de Chipre, debido a la evolución de las civilizaciones que en ellas se establecen aportándoles su cultura, el desarrollo de los cantos producidos en castellano y en dialecto chipriota encuentra sus antecedentes en la antigua lírica latina y en la griega respectivamente. Dada la continuidad de la existencia de dicho tipo de composiciones a lo largo del tiempo, se analizan sus motivos laográfico-literarios análogos, es decir, las unidades temáticas mínimas de naturaleza laográfica y literaria que ambas comparten, en las cuales se disciernen referencias a distintos aspectos. La intención de ello es determinar la perspectiva con la que ambas culturas producen los cantos de boda.

Resumen En un escenario de transformaciones sociales y ambientales se plantea una propuesta de museo-parque arqueológico en la comunidad de Ligüiqui, situada en la costa central ecuatoriana, como parte de una estrategia de resiliencia de la población y de conservación/puesta en valor de un destacado patrimonio cultural donde sobresale un complejo pesquero de estructuras prehispánicas construidas en la franja intermareal que ha mantenido su vigencia hasta nuestros días. Para su desarrollo se ha seguido un enfoque participativo que atraviesa todas las fases de la investigación, basada en una metodología cualitativa, entrelazando los aspectos formales-arquitectónicos con los ambientales y los inmateriales. Los resultados se concretan en una combinación de conceptos clásicos de los ecomuseos (territorio, patrimonio y comunidad) con los más recientes orientados hacia la participación ciudadana articulando, en conclusión, una iniciativa que integra elementos relacionados con el empoderamiento, la autogestión de la comunidad y la identidad colectiva como proceso dinámico, con la aspiración de sus habitantes de alcanzar un desarrollo sostenible.

Abstract In a context of social and environmental transformations, a plan for an archaeological museum-park is proposed in the community of Ligüiqui, located on the central coast of Ecuador, as part of a strategy for the resilience of the population and for the conservation/valorization of an outstanding cultural heritage, where a fishing complex of pre-Hispanic structures built in the intertidal zone stands out and has remained in force until today. For its development, a participatory approach has been followed that runs through all phases of the research, based on a qualitative methodology, interweaving the formal-architectural aspects with the environmental and intangible ones. The results are embodied in a combination of classic concepts of ecomuseums (territory, heritage and community) with the most recent ones oriented towards citizen participation, articulating, in conclusion, an initiative that integrates elements related to empowerment, community self-management and collective identity as a dynamic process, with the aspiration of its inhabitants to achieve sustainable development.

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 presente trabajo intenta explorar, en la sociedad capitalista, las relaciones laborales y el convulso plano emotivo al que es arrojado/a el/la trabajador/a al llegar el momento jubilatorio. Se indagan los conceptos de pobreza y alienación en teorías y entrevistas a docentes jubiladas. Se analizan experiencias de exclusión de las dinámicas sociales y profesionales que conformaron sus vidas y el despojo de la valía e identidad productiva gestada desde el discurso hegemónico. Solo la modificación de esta lógica de producción como matriz rectora puede terminar con esta estigmatización cultural.

Abstract This paper seeks to explore in the capitalist society the labor relations and the emotional turmoil experienced by workers upon reaching retirement age. The concepts of poverty and alienation are examined through theories and interviews with retired teachers. Experiences of exclusion from the social and professional dynamics that shaped their lives and the stripping of worth and productive identity engendered by the hegemonic discourse are analyzed. Only by modifying this production logic as the guiding matrix can this cultural stigmatization be brought to an end.

Resumo Este artigo procura explorar as relações de trabalho na sociedade capitalista e o turbilhão emocional em que o trabalhador é lançado no momento da aposentadoria. Os conceitos de pobreza e alienação são explorados em teorias e entrevistas com professores aposentados. Analisamos experiências de exclusão das dinâmicas sociais e profissionais que moldaram as suas vidas e o esvaziamento do valor produtivo e identitário do discurso hegemónico. Só a modificação desta lógica de produção como matriz orientadora pode pôr fim a esta estigmatização cultural.

Resumen Tras analizar la discusión entre Charles Taylor y Jürgen Habermas respecto a las demandas de reconocimiento público de grupos culturales marginados en sociedades modernas, se establecerá que su perspectiva, aunque instructiva, es insuficiente para caracterizar la situación de estos grupos y comprender su conflicto, por no tomar en cuenta las asimetrías de poder y las condiciones materiales en las que están inmersos. Para desarrollar estas cuestiones, se recurrirá al análisis de la situación de cuatro tipos ideales -término propuesto por Hannah Arendt para ubicar la discusión en las condiciones existenciales de figuras históricas modélicas-: Rahel Varnhagen, Yukio Mishima, Frantz Fanon y Houria Bouteldja. Con base en ello, se concluirá que no es posible establecer un marco filosófico general para comprender el problema, sino tan sólo dar cuenta de que se reproduce en múltiples configuraciones irreducibles a un modelo único, lo cual nos permite entender que la modernidad nos enfrenta a problemas comunes, pero no a los mismos límites o posibilidades.

Abstract After analyzing the discussion between Charles Taylor and Jürgen Habermas regarding the demands for public recognition of marginalized cultural groups in modern societies, it will be established that their perspective, although instructive, is insufficient to characterize these groups’ situation and understand their conflict for not taking into account the asymmetries of power and the material conditions in which they are immersed. To develop these questions, we will resort to the analysis of the situation of four ideal types -a term proposed by Hannah Arendt to locate the discussion in the existential conditions of exemplary historical figures-: Rahel Varnhagen, Yukio Mishima, Frantz Fanon and Houria Bouteldja. Based on this, it will be concluded that it is not possible to establish a general philosophical framework to understand the problem, but only to realize that it is reproduced in multiple configurations irreducible to a single model, which allows us to understand that Modernity confronts us with common problems, but not to the same limits or possibilities.