Cultural Management: domestication and discipline?
DOMESTICATION MANAGEMENT CULTURAL AND CULTURE: Indiscipline and uncontrolled. Victor Silva Echeto
University of Playa Ancha (Chile)
"It seems that soon people will agree with us, anthropologists: culture is everywhere. The immigrants have, the companies have, the young people have, the women have, until men can have it running in middle age, each with its own version. When these versions are, there is talk of "cultural collision" (...). There are advertisements for products that extol the "culture of bed" and the "culture of ice cream, and now the case debate what they call" the cultural defense argument "."
(Ulf Hanners)
"If communication has gradually come to constitute the fabric of production, and if linguistic cooperation has increasingly come to constitute the structure of the physicality of production, then the control of meaning and linguistic meaning and networks Communication arrive to form a more essential issue for political struggle. "
(Michael Hardt and Antonio Negri)
1. Introduction
analyze the possibilities that are presented to managers in an age of cultural mutation capitalist cultural migration, multiplication of identities (if not disappearance of the same by the excesses of IDs), disappearance of the distinction between public and private importance of communication devices in the third stage of capitalism and global emergency complication of local or global aldeanización what is not easy. There are times when technology and Information Communication spread the time and space, and in that sense, emplaced in a novel way the subjectivities and relationships and exchanges that occur between them. The necessary distance needed space-time trade, the key to a variety of rituals, has been radically transformed. Thus, there is no distance, or exchange, display and network but, multiplication of temporalities and spaces assumption of negativity. These are not places [Augé, 1991], can be defined as unrelated sites, history or identity. That is, those spaces emplaced rapidly to become subjects and disjunctive temporality, preventing stable relations between them. That was one of the essential characteristics in shaping identities are destabilized, there is no stability, but mobility, instability and crisis. The other two features of identity that are the history and location have also undergone radical changes, therefore, must be reformulated from the key concepts that were studied.
These features supported by the grand narratives of modernity exploded and the explosion erupted thousands of differences by multiplying the narratives that give it life. So, we spent a great story, called IDENTITY, a micro-stories (Lyotard, 1979), formed around many differences, because the very anthropological conception of diversity comes in an accelerated process of decomposition, as that there is no longer an "other" (with its anthropological characteristics of savagery and barbarism).
2. Identities (s)
If you approach the concept of culture is difficult not lower the complexity presented by the term identity. Both notions at times come together and meet and in other separate. At one time we attempted recovery of identities, allegedly lost, until the dissolution of identity in culture or in the multiplicity of differences. The opening quotation of Ulf Hannerz is in this sense: the culture seems to be everywhere and the recovery of identity also seems to be everywhere. So, it is trying to find any glimmer of device or part that serves to reconstruct the lost remains of an alleged identity that existed in the past given. However, instances of power ever since the tracks are selected to be assembling the puzzle. This is not possible to analyze the construction of identities regardless of articulating mechanisms of power. Microphysics of power, discussed by Michel Foucault has taught us that power is a central, hierarchical, it spreads in a variety of micro power. Speaking from a micro perspective of power, however, does not imply a reduction in their bodies, or of less importance. "The molecular, microeconomics, micropolitics is not defined itself by the smallness of its elements, but by the nature of their 'mass': the flow of how to distinguish line segments molar [Deleuze and Guattari, 1980: 222]. As such, identities are discussed in processes of agencies, active agents of history, always falling within the bodies of power, as well as within processes of territorialization and deterritorialization, ie regional roaming , travel and nomadism. At one time, when the nation-state has entered a rapid process of decomposition, communication and information equipment complicate Agentia location. As Deleuze and Guattari say, is a problem of segmental and centrality, not because they are opposed between these categories, but because there are two types of segmental: 1) a flexible and primitive, 2) a modern and hard. In short, the nation-state represents the modern segmental and hard, the current holding companies would be located in the first segmental. That is, under the guidelines of a "code (....), Polivoces of situations and relationships variables, and at the time of an itinerant territoriality" [Deleuze and Guattari, 1980: 214].
On the other hand, necessarily involves thinking identity in otherness, in differences diversity, analyze and question the equation land and territory, territorialization and deterritorialization. However, the identity, as pointed out by Claude Lévi-Strauss (1981), does not correspond to any actual instance, it is a virtual fund. However, the situation has changed radically, because if the identity is a reflection of modern macro, individual or collective representation, the subjectivity-in this contemporary-produce complex transformations, dissections of subjects without referential correspondence.
In this regard, some authors, such as Renato Ortiz or, without going any further, for this writer, is not an appropriate concept to describe multiplicity, explosion and implosion of contemporary identifications. The productions of these relationships between cultural identities, are produced in the processes of territorialization and deterritorialization, at a time when capitalism and its most paradigmatic entity, rhizomatic techniques of communication and information, cultural exchanges and relevance to the notion put culture in one of its most critical moments, trapping component of that notion crisis. "The transition to post-modernity and the rule prohibits any partitioning" between individuals or isolated subjects of society, between nature and culture, because it "presents a la comunicación, la producción y la vida como un todo complejo, un sitio abierto de conflicto» [Hardt y Negri, 2002: 366]. En ese todo complejo y en el conflicto, hay que analizar las culturas y sus agenciamientos en las zonas de contacto del mundo. ¿Es en la publicidad trasnacional dónde se produce la comunicación intercultural o en las ferias mundiales al estilo de la de Sevilla?, ¿en un Fórum de las culturas organizado por un Estado, cuando éstos están en decadencia, o en las ferias mundiales de Libros?, ¿es en las pateras o débiles barcas que surcan los mares o en todos ellos al mismo tiempo? Analizar estas preguntas es clave actualmente para proponer ese programa viable para los estudios culturales, which houses historical and deterritorialized agents, ie, those advocates who are located in between and not in the center or the cultural essence. Retrieve the neutral cultural practices, as the possibility of disrupting the paradigm, and thus, the binary of it, to define the paradigm and the opposition of two virtual terms which update a speech, to produce meaning (Barthes, 2002: 51) [1] . Thus, the neutral as entridad produce a radical crisis in binary notions such as those made from the equations: identity and alterity or male / female.
also have to consider another aspect that puts a strain on the identity, como es la huída que experimenta la sociedad contemporánea (quizás sería más conveniente hablar de socialidad). «Siempre fluye o huye algo, que escapa a las organizaciones binarias, al aparato de resonancia, a la máquina de sobrecodificación: todo lo que se incluye dentro de lo que se denomina ‘evolución de las costumbres’, los jóvenes, las mujeres, los locos, etc...» [Deleuze y Guattari, 1980: 220].
3. Culturas (s)
Con el otro insumo con el que trabajan los gestores culturales, la cultura, ha sucedido algo similar. Hoy, la cultura está en todas partes o en ninguna, todo es cultura o nada lo es...
Terry Cochran señala con acierto que "The thought of clothing (...) culture with many obstacles." The rhizomes of communication, key capitalist transnationalization, extended the debate around culture "to all sorts of speeches, from economics to social sciences and the simple transmission of news, becoming a speech" as imperial at your fingertips. The amount of material on the subject of culture is increasing every day in universities and in the technocultures (including media), this increase "tends to mask the challenge, really need to accept the culture and ways of functioning" [Cochran, 1996: 159]. They are also in crisis devices that will ensure stability for the advent of multiple and decentered rhizomes. These devices were the traditions, linguistic autonomy and disciplinary institutions (education, religion, etc.).
Other aspects to be considered are: power, the nation and state. The destabilization of the latter, motivated by the emergence of the Empire, laying off, spread open, too, complicates the situation.
2. 1. Cultural mixtures
In this context we must begin by clarifying terms, such as culture, knowing that it is impossible to cover in all its complexity, we simply present in these pages clues about the treatment of the subject.
identities and cultures, in which plural times, in late capitalism, must be analyzed and studied in the framework of technical rhizomes of communication and information. As Donna Haraway says, we "from organic and industrial society to a polymorphous system information, from work to play a deadly game [Haraway, 1991: 275]. Mattelart
and Erik Neveu, one of the last works published in English Cultural Studies, aptly expressed: "the notion of culture is one that, within the social sciences, have created more jobs abundant and also the most contradictory "[Mattelart and Neveu, 2004: 13]. Since its conception until its amplitude bellaartística anthropological aesthetically without contamination to the forms of life, as she said Pierre Bourdieu (1979), lifestyles, producing materials that ensure the distinction between subjects. Can be designed from a binary concept that separates nature from culture to third extending the dialogue and partnerships between them. In the first, nature is conceived as messy, chaotic, impure, untamed. Culturally, in turn, is thought as ordered, pure and tamed. Nature was the cultural chaos and the cosmos. This dichotomous thinking is contextualized within the framework of other dichotomies that separated man from woman, the mind of the body, the human animal and primitive civilized. In the words of Mattelart
and Neveau: "La Gioconda and sociality that grips the audience at a football match will serve to illustrate" the two poles. These are: the "pantheon of great works 'legitimate'" and that of the anthropological that includes "ways of living, feeling and thinking characteristic of a social group [Mattelart and Neveu, 2004: 13]. Another opposition that arises is that of dedicated and works belonging to the mass culture produced by cultural industries. The latter may point to a further duality between popular culture and mass culture, which is indebted to the studies of Antonio Gramsci, and then analyzed the mixture of the massively popular "authors like Jesus Martín Barbero and Antonio Méndez Rubio. This position has also been banished binary to consider how the media in its early destabilizing the distinction between the people and the mass. Thus, began to mass-produce popular processes, such as in the melodramas or other lessons learned from popular culture that was spread widely. Already noted in the late 80s, which no longer made sense to design policies that separate the call Culture with a capital of what happens to the masses in the industry and the media. The dialects, customs, artifacts were released massively popular media. Hence, the concept of mass-popular-is connected with the notions of hegemony and subordination of Gramsci. It is recalled that for Gramsci, due to their lack of autonomy in their historic initiative, subaltern groups suffer from a lack of integrity deeper and harder "to rid of those principles which have been imposed, not proposed to achieve an autonomous historical consciousness "[Gramsci, notebook 16]. That
historical consciousness to be acquired Gramsci, not only from a certain objective instrument, but by changing the "relations of production techniques," including in this concept, 'a certain mode of behavior, a certain education, a particular mode of coexistence '. However, the thought of Gramsci reduces complex relations of power to a simple polar confrontation. Power relations, such as Michel Foucault analyzed, Gilles Deleuze and Felix Guattari, spread across the social fabric and tying into other relationships varied.
Beyond that critical thought of Gramsci, which is remarkable the popular conception of-mass, is it impossible to continue separating between high and low culture. As Terry says Cochran, "from now on culture can not be discussed properly using terms such as 'elite' versus 'popular', a dichotomy that still defines the line often debate in industrialized countries [Cochran, 1996: 86] .
should be clear that these dichotomies in the Americas have never had much success as it has historically produced mixing (hybridization, would García Canclini) between the cultured and the popular, mass culture and popular, producing new and interesting phenomena of mestizaje that could seen, for example, in the literature of Gabriel García Márquez, Pablo Neruda, Mario Vargas Llosa, in the pictorial art of Frida Kahlo and Diego Rivera, Joaquín Torres García or the music of Astor Piazzola and Vinicius de Moraes, to name a few artists . Terry Cochran
points to an example in this regard: "The logic of development often produces interesting and even absurd anomalies such as the magnificent building of the XIX century opera house in Manaus, Brazil, in the middle of the Amazon. Of course, it was built with money from the rubber boom, which does not take long to disappear "[Cochran, 1996: 86]. Another example may be noted in Mexico at the Palace of Government of India, in the murals of Diego Rivera and Orozco parades the history of Mexico and also universal. "In one of them shake hands Marx and Juarez, the European ideologue and Mixtec child who became president (...)» [Ribeiro, 1985: 108]. Néstor García Canclini
For the opposition between popular and mass culture no longer works, nor those between the traditional and modern. «(...) Neither cult, popular and mass culture are where we get used to find "[García Canclini, 1990: 14]. Jesus Martin-Barbero relates to cultural mixing, and transferring it to expand the notion of the fact race to the plot of sites (Vázquez Medel), ie multiple time and space, of the popular, massive, elitist [Marín-Barbero, 1987: 204]. All mixed. Space-time frames from which to tell stories and of the Americas. "Because there may only object and subject of racial mixing became subject and talking: their own way of perceiving and narrating, count and account '[Martín Barbero, 1987: 204]. Also the benefits of mestizaje refers Ulf Hannerz with the following words:
"For me at least," mestizo "has connotations of creativity and richness of expression. The concepts of mixedness also suggest that there is hope for cultural diversity. Globalization need not be just a matter of thorough mixing and long-range, the growing interconnectedness of the world also makes certain cultural benefits. Then "a little bit here and there, that's how you introduce the new in the world" [Hannerz, 1996: 113].
With the increasing weight of communication devices and mobility of people and cultures around the world, processes conform intermediaries between cultures. These will add to the cultural mix as a new factor is the unpredictability. Thus, the interconnections occur chaos-world, to the detriment of the world system, from which cultures were ordered, disordered and mixing processes in permanent transformation. The focus of the chaos-world, Édouard Glissant suggests, involves mixing but not as a mere cultural "melting pot", but as mixtures unexpected, as cultures that roam its permanent destabilizing potential world-system stabilities. With reference to the sites that promote these mixtures creolized, we have communities living different time scales and widen the areas from which the mixtures are produced. "In relation to the extent applicable, which is the historic measure expressed by the linearity of time before and after Western Jesus Christ, can be said that contemporary cultures live several different times [Glissant 1996: 82], but experience the same transformation. 2.2 With
culture (undisciplined) and against culture (domesticated).
front of the theories that link the concept of culture to processes of colonization, Edouard Glissant sets a tone, indicating that just as there were writers and poets were the precursors Western colonization, there were also poets "to imagine the world raised a protest against colonization [Glissant 1996: 76].
Ulf Hannerz, for its part, attempts to redefine the concept of culture, and which does not comprehend his death. A este autor, le interesa la manera en que este animal humano, inacabado y que aprende, «cubre el vacío de información por medio de la participación en la vida social, y, por lo tanto, la manera en que estos modos adquiridos de pensamiento y de acción se vuelven socialmente organizados; y esto, prescindiendo de que los comparta con personas de su grupo, con cualquier otro ser humano o bien con nadie más» [Hannerz, 1996: 64- 65]. Hannerz, realiza un alegato a favor del pluralismo y de la complejidad que implica la adquisición de la cultura, así como su reformulación desde una perspectiva crítica.
Otro pliegue es considerar la “supuesta” paradoja que se observa en la noción de “gestión cultural "and that is linked to the idea that culture can be administered, managed, etc ... The idea that culture can be managed arose decades after the concept of culture emerged, although there was a notion that he was trying to mature. To Zigmunt Bauman (2006: 74-ss.) Is a conflict between the functionalist perspective of "managing" culture and "cultural" and that "'management' means limiting the freedom of the run." The essence of the concept of "culture" lies a premonition or a tacit acceptance of an unequal social relationship, asymmetric, among connoisseurs y los ignorantes, entre los refinados y los primitivos. Al respecto, Theodor Adorno, concibe –en la misma línea de su crítica a las industrias culturales en su lectura del iluminismo- que “la inclusión del espíritu objetivo de una era en una única palabra como ‘cultura’ delata desde el primer momento un enfoque administrativo cuya única tarea, concebida desde lo alto, es la de reunir, distribuir, evaluar y organizar”. Para Theodor Adorno: “lo que la administración exige de la cultura es esencialmente heterónomo: la cultura –sea cual sea la forma en que ésta adopte- ha de ser medida según normas que no les son inherentes y que no tienen nada que ver con la calidad del object, but with abstract criteria imposed from outside "(2005). Thus, "a culture inflicts damage when the plans and the administration, but if left alone, all cultural risks losing not only the possibility of an effect, but its very existence." In a similar vein was Hannah Arendt, for whom "a cultural object is a function of the length of stay: their durable nature precludes its functional aspect, the same aspect that would remove the phenomenal world through its use and attrition. " Ie, "culture is threatened when all objects in the world produced now or in the past are treated exclusively as functions of vital social processes .... " The distinction between work, work and action, again plays a central role in Arendt's theory.
3. Conclusions
culture against nature, as his ally, and its domestication, and also as an extension of barbarism. Given culture but, in parallel, undisciplined and impossible to control. In summary, a wide range of possibilities to deal with the concept of culture, a notion that has too many folds and wraps, so the intention of this paper is to begin to deploy .... Therefore, we propose their undisciplined, their mobile sites, dynamic, as you enter their advocates destabilizing practices conceive canonized and sedentary culture.
practiced cannibalism as a way of devouring tirelessly the different and various stories circulating in the world, forms them nomads, travelers and pilgrims ... Undisciplined underground heads and not the face of the State ... I make my own the words of Gilles Deleuze and Felix Guattari:
"Beyond the face, there is still another inhumanity head not primitive, but of the" seeker heads "in which the maximum of deterritorialization become operative, the deterritorialization lines become absolute positive, forming transformations, new weird, new Polivoces. Becoming-underground, making rhizome everywhere to the wonder of a non-human life to create "[Deleuze and Guattari, 1980: 194].
hip hop group Makiza in the compass rose sings: "The world is a great Ark of Noah and if I'm proud I was born outside, if I have more Indian blood, because it is beautiful ... I'm a wanderer (.. ..) I'm from North, South, West, East (...) ago by walking walker so I have no flag representative (...) I just turn the compass rose. " That is what the proposal, not subordinated to identity early hierarchical or authoritarian converting the alias name in a town of multiple ... In female names, clandestine, non-representative, opposing faces ruthlessly totalitarian power. Face the difficult task of disrupting the binary paradigms and perspectives, do not neuter the field of indifference and neutrality, but the intensity of the strong states and unusual. Because "" disrupt the paradigm "is a hot job, hot '(Barthes, 2002: 52).
REFERENCES Adorno, Theodor (2005) Sociological Writings I, Madrid, Akal.
AUGE, Marc (1992): The no spaces places of anonymity. Towards an anthropology the overmodernity. Barcelona, \u200b\u200bGedisa. 1993
BARTHES, R. (2002): The neutral, white papers, courses and seminars at the College de France, 1977 - 1978, Buenos Aires, Siglo XXI, 2004.
Bauman, Zygmunt (2005) Liquid Life, Cambridge, Polity Press.
Bhabha, Homi K (1994): The Location of Culture, Buenos Aires, Manantial, 2002.
Bourdieu, Pierre (1979): La distinction. A Social Critique of Taste. Madrid, Taurus, 1998.
Cochran, Terry (1996) Culture against the state. Valencia, Chair, University of Valencia.
Deleuze, G. and Guattari, F. (1980): A Thousand Plateaus: Capitalism and Schizophrenia, Valencia, Pre- texts, 2000.
Foucault, M. (1982): Microphysics of power, Madrid, Piquette.
Glissant, É. (1996): Introduction to the poetry of diversity, Barcelona, \u200b\u200bBronze, 2002.
Haraway, DJ (1991): Science, cyborgs and women. The reinvention of nature, Madrid, Cátedra.
HARDT, M. and NEGRI, A. (2000): Empire, Cambridge, Polity Press, 2002.
Martin Barbero, J. (1987), From media to mediations. Communication, culture and hegemony, Barcelona, \u200b\u200bGustavo Gili.
Levi-Strauss, Claude (1977): Identity, Barcelona, \u200b\u200bPetrel. 1981.
ORTIZ, R. (2004): "Modernity-World: New reference for the construction of collective identities" in Son de Tambora. Available online:
http://www.comminit.com/la/lacth/sld-5147.html
SAID, E. (1996): Culture and Imperialism, Barcelona, \u200b\u200bAnagram.
SILVA, V. (2003): "The new scenarios epistemological theories of communication: raids around poststructuralism and Marxism" in Redes.com, Sevilla, Yearbook of the European Institute for Communication and Development.
NOTES [1] We refer to the perspective of the proposed neutral Roland Barthes (2002) in one of his recent seminars at the College de France.
Friday, January 4, 2008
Full Body Waxing, Men, Ann Arbor, Mi
Networks. New nomads.
Cities and their fears: the "new barbarians" and nomadic subjectivity. Victor SILVA Echeto
University of Playa Ancha (Chile)
ARCIS University (Chile)
A Luana
A "last" love poem to the cities.
"The city exists and has a simple secret known only items and not returns," Italo Calvino
"I travel to know my geography "crazy
Note (Marcel Reja, L'art chez les fous (The art in the crazy), Paris, 1907.
I
Introduction To the question: how do we manage to live Once in the city's real and the imagined city?, we find that the possibility of answering this question increases the complexity of the current city. Thus, a first oscillation between the visible and invisible, is the tension between the city physically experienced and the imagined city into stories or songs ... I mean, which is told in novels, as is the case of William Fulkner Yonknapatawpha, Comala Juan Rulfo, Juan Santa Maria Carlos Onetti or Macondo of Gabriel García Márquez. As explained by Emir Rodríguez
Monegal on some imagined cities, "As Florencio Sanchez and Horacio Quiroga, Juan Carlos Onetti Uruguay is one of those writers whose work is projected early on both sides of Silver." Not only because Onetti "twenty years has lived in Buenos Aires (the years of his literary maturity) and published there for five of his best novels, but by the very main reason for the world to believe in his stories is the rioplatense city of this century. " It can be called "Montevideo (as in the well) or Buenos Aires (as in No Man's Land) or Santa Maria (as in almost all others), the city that describes Onetti, the city in which his characters live and die, the city of your dreams to make his readers to dream, is a city of River Plate. "
cities are also recounted in the pages of the press, in radio broadcasts and appearing on television screens. There are other cities such as cities or alter other cities, which are the cities that are inhabited by the differences of various kinds, for example, sexual or ethnic. Are the cities where the stories, images, dreams, loves, sorrows are visible on the walls from graffiti as communication spaces. In summary, there are many cities that can be found in a city, some visible, others invisible, but they all occur in the heterogeneity and difference of another space (heterotopic). We realize that we live in cities because we take possession of their spaces, homes and parks, streets and viaducts. But we go not only through the means of transport, and ultimately the media, but also with stories and images that make visible the invisible.
In this paper all these cities will occupy their space. We will confront the cold, uniform and solitary post-patriarchal city of late capitalism, with the vivid, lively, nomadic and carnival city \u200b\u200bof the "new barbarians" nomads that deterritorialize. Invisible Cities
II and post-patriarchal cities
In Invisible Cities by Italo Calvino not "are recognizable cities." Each has a name of a woman, although the writer holds that are all made up, these cities should serve as a starting point for reflecting on contemporary urban escape from the models and maps that attempted to project. Calvin's intention was to counteract these invisible spaces, heterogeneous, changing, with urban homogeneity which led modernity. Following his words: "Today (...) any the world tends to be standardized "(Calvino, 1999: 14). Kublai Khan, Emperor of the Tartars melancholy, he realizes that his unlimited power has little "in a world that is moving towards ruin, an imaginary traveler," as Marco Polo, speaks of "impossible cities, such as "a microscopic city will widen and ends made of many concentric expanding cities, a city suspended over an abyss web, or a city-dimensional" (Calvino, 1999. 14). Calvin
The text is "as a last love poem to the cities, where it is increasingly difficult to live" in them (Calvin, 1999: 15). In a historical moment of crisis for the urban, mega-cities that are out of the models, the cities continued, uniform, who are covering the world. " That is, cities with millions of routes and paths, the increase in population in less developed countries in the world, and therefore, populated by rats, garbage, implying a decline in quality of life of its inhabitants who are no longer citizens and / or public figures but simply a credit card or beggars without names or bodies. These cities post-patriarchal
[1] contain signs of the decline of modernity and industrial capitalism, are "clean" thanks to the buildings of metal and Plexiglas that replaced the old factories, housing complexes for the workers or schools, as if a mask concealed the inevitable decline today of our less privileged space "(Braidotti, 2004: 57). The principle of Martin Heidegger on the "path of the forest" has been irrevocably and irretrievably destroyed by late capitalism, the green revolution, colonialism and the major conurbations deploying their elevated highways on the old fields and abandoned lots. Thus, the "house of being" of Martin Heidegger has become public land or in a cold and miserable buildings Hire full of rats (Jameson, 1996: 54).
This situation means that millions of people living in poverty, have no alternative but to migrate and wander through countries and cultures. The outside penetrates the inside, margins in the center ... The third world and the first and found each other. These migrants, like new barbarians and nomads, challenge-night-with their maps services to foreigners, crossing the fields at night and cultures, static identity deterritorialize territorial and cultural essentialism. However, even the poor and marginalized can not ignore global. When Latin American migrants arriving in northern Mexico or South America, they discover that the company where they get work is Korean or Japanese. In addition, many who left their country had become so extreme decision because "globalization" closed jobs in Peru, Colombia or Central America, or its effects, combined with local dramas, became too insecure society in which he always lived (García Canclini, 1999: 12). Rem Koolhaas, in that sense, he said that New York is "the terminus of Western civilization," while Néstor García Canclini argues that it is thought that Mexico City is the "last port of delusions of the West in its version Third World. " Mexico City has more than 20 million people while Tokyo has more than 25 and São Paulo has already exceeded 20 million. That is why Latin America is not detached from these processes and the exponential growth of cities like Sao Paulo and Mexico City is just one of many examples of cities unmanageable for people who can only draw circuits fragmented, brief and fleeting but losing totalizing dimension of the city to cover only the narrow path of daily life.
In the case of Mexico City, millions of people take two to four hours per day transported by underground, buses, taxis and private cars. Held around 30 million person-trips per day. It is worth remembering that in the last fifty years, the expansion of the city of Mexico increased from 1. 600. 000 people from over 20 million, a Federal District bounded to a metropolitan area of \u200b\u200b1'500 square kilometers. Another feature of Latin American countries is the concentration of population in a few cities, generally, the capital. For example, Santiago de Chile happened in the past 40 years more than 1 million people to 6 billion in 2002. That represents 40 percent of the Chilean population (of over 15 million inhabitants).
III
Cities communication and information
Cities are also reported by newspapers, radio, film and television. The relationship between cities and communication has been very close since almost the nineteenth century. Thus, the thought of society in the modern city as a body inspired the first conceptions of a "science of communication." Also, we must take into account that since the beginning of the press, in its pages have been found many stories about the cities. So that the media have witnessed the development and growth of cities, and his stories have also allowed imagine these cities and informative communication. There are cities
sins (as in the comic by Frank Miller and Miller's film and Robert Rodriguez) where their routes are stalked by the threat of violence, drugs and alcohol. Some of the cities that actually tell from postmediáticas communication networks are framed in the "culture of fear", favoring therefore the closure of the people, the fear of the other who has no face and, therefore, is even more afraid. Are virtual and simulated. Thus, these cities and informative communication with their counterparts in the control cities, filled with bars, alarms, private security guards. On the other hand, is a city affected by the death of the image, representation and mediation, ie the city without any reference image or object. The city "actuvirtual" (Derrida and Stiegler, 1998) of the in-mediation. The city folded and displayed on the screens of transnational advertising. As pointed out by Arjun Appadurai (2001): "Now we know that, with the arrival" of distance communication networks, "whenever we are tempted to speak of the global village, we must remember" that are taking place "communities 'no sense of place'. " Arjun Appadurai
analyzes these dislocations from the "landscapes" that shape them. "The word 'landscape' refers to the irregular shape and smooth (...) that characterize both the international capital and to the international styles of dress" (Appadurai, 2001: 46). The landscape postmediático involves both the distribution of electronic equipment necessary for the production and dissemination of information as to the world images produced and put into circulation. Are the cities of distance communication, deterritorialized hearings to "imagine" the cities. "Given that these hearings are the lines between the fictitious landscapes realistic so blurred and unclear, the farther they are located on a direct experience of metropolitan life, the greater the likelihood that chimeric construct imagined worlds, aestheticized "product of fantasy, basically" if you look to the criteria of any other perspective and place of world, ie from other imagined worlds "(Appadurai, 2001:49).
is for example the case in Tijuana in front of the city inhabited by impoverished masses of workers and employees, are the vivid images of the night and prostitution, famous from the golden age of Hollywood. In the landscape postmediático, the website advertises these suburbs as "an exotic paradise in which halls visitors can lose themselves in fantastic adventures. " Freeport "multiracial cheap prostitution." Postmodern sociology United States celebrates its hybrid landscapes: the blending of the signs of civilization geometries glittering postmodern-commercial architectures, the symbols of mass consumption, the highways and the message "communication" with the wealth " multiethnic deep Mexico, and the symbols of their fragmentation, cultural destruction, and colonial and postcolonial impoverishment "(Subirats 2001: 2). But there are other cases that guide our work of imagination as is the influence of North African culture now in the French youth. So, "not just about rai music" but "also the adoption of words and customs from the Algerian Kabila younger Parisians of Christian culture." Even more: "Some of them now celebrate and share the Ramadan (a Ramadan, as it were, lay) with his fellow North African origin, and go with them to drive at night" (April, 2005: 2 .) The imaginary border referred to Arjun Appadurai, are based on rap, hip hop, street dancing, performances and graffiti, that is, inserted "on local repertoires of irony, anger, humor and strength."
Until a few decades ago, the emblematic images of the main Latin American capitals were chimneys and working class neighborhoods, today, are the transnational advertising signs cluttering up the visual pollution all roads and postmodern architectural monuments, the top corporate buildings , reflective glass (large screen television), in Montevideo, Porto Alegre, Buenos Aires or Santiago de Chile changed most of the districts, and took over whole sections of the city, replacing traditional neighborhoods and areas of mediation, virtual simulations which engulfs the subject on the screen (Smith and Browne, 2003). Multiple cities in a city, a country of countries ...
IV
On Invisible Cities
In such multiple cities, which plans and deterritorializes the work of the imagination, we find the Invisible Cities, "dream that comes from the heart" of the cities themselves invisible. Calvino's cities are divided into "Memory," "desires," "Signs", "swaps" (not only economic but also in words, desires, memories). They are happy cities permanently change shape and disappear and hide in cities unhappy. Some have "eyes", names of women and skies. And others are "hidden" and are "subtle." Thus, cities are a set of mixed and heterogeneous (heterotopic) that integrate all these features. At the end of long story reads:
"Polo," The hell of living is not something to come, there is one that already exists here, the inferno where we live every day that we form by being together. There are two ways to escape suffering. The first is easy for many: accept the inferno and become part of it that you no longer see it. The second is risky and demands constant vigilance and apprehension: seek and learn who and what, in the middle of hell, is hell, and make it last and make room "(Calvino, 1999: 117).
An example of cities desiring nomads and is the foundation for Zobeida "white city, well exposed to the moon, with streets that turn in on themselves like a ball." It has its foundation "men of different nations had the same dream, they saw a woman running at night in an unfamiliar city, saw his back, with long hair and was naked. Dreamed that followed. " After many turns the lost. "After sought sleep that city "but did not find were among them. Therefore "decided to build a city and in the dream." The streets were designed according to the route that each had done, "at the point where he had lost the trail of the fugitive, each ordered spaces and walls differently from the dream, so that more could not escape him ". None of them, or in sleep or waking, never saw the woman. "The city streets were those that traveled every day for work, unrelated to the pursuit and dream." Which also had long been forgotten. "In other countries have new men who had a dream like theirs and the city of Zobeida recognized some of the streets of sleep, and changed places galleries and stairs to look more the way women once and for at the point where he had gone he had no way of escape. " Newcomers do not understand that was what attracted so many people Zobeida, to "that ugly city to that trap." In Zobeida is the city everyday (work, study, recreation) to the invisible city of desires. It would be so tempting to establish a map of Zobeida, the invisible city, with tracings of a rhizome : "Unlike trees or their roots, the rhizome connects any point with any other point, every one of its features does not necessarily refer to features of the same nature, the rhizome is at stake schemes very different signs and even states of non-signs' (Deleuze and Guattari, 2000). Zobeida like the rhizome forms "a acentric, non-hierarchical and non-significant, without generals, without organizing memory or central automaton" and is designed solely from the states desiring to circulate.
V
Invisible Cities and heterotopic Calvin
text is presented as a series of travel stories Marco Polo makes the emperor Kublai Khan of the Tartars. Calvin explains that "in historical reality, Kublai, a descendant of Genghis Khan," was emperor of the Mongols, but in his book Marco Polo "Great Khan calls it" the Tartars and this was in the literary tradition "(Calvin, 1999: 13-14). Marco Polo, the Venetian merchant in the thirteenth century comes to China as ambassador of the Great Khan, after traveling much of the Far East, therefore, becomes the text of Calvin in the postmodern nomad tells the multiplicity and differences in the cities. That urban women, that since the nomination of women, trapped in men. They have no way out because the maze does not allow women to leave. The city is one that breaks up the urban space of closed identities post-patriarchal plot by men. The design power male uniform, homogeneous, no big surprises. Before him, the labyrinth, and rhizome heterotopias of Invisible Cities, where the representation becomes a trap itself. No more space representative but the multiplicity of differences. The heterotopic spaces are heterogeneous, crossroads and metamorphosis, as opposed to utopias, are "real", "effective", "are designed in the very institution of society "and are" species from sites. "These are places that are outside of all places, even though detectable (Foucault, 1984: 3).
destruction in that space of representation is transiting to / and / with the "outside." He starts the speech the manner of speech and discovers his own self as a sudden clarity that reveals a distance more than a fold, "(...) a dispersion rather than a return of the signs on themselves. "dethroned The outside the realm of representation and, therefore, mediation. In this" space of encounter "(symbol) is in" ruins " separated, torn (diabolos) and left the language of things.
The search for similarities, last drag of thought in the wild well studied by Michel Foucault in words and things, away from the common area where were the herbs and the stars. Heterotopic thought facing the 'monarchy' western representation, is characterized by emptiness and silence. It is a chaotic thought, Dionysos, changing, mutating, a non-place where the word itself is developed in a neutral space, without limits or time, which is no longer classic and closed space of representation. is so one of the characteristics of heterotopias is the juxtaposition "in a real place only" multiple spaces "multiple sites that are themselves incompatible." VI
sexual Cities
In Newspaper thief Jean Genet calls his invisible space, "Spain." Described in the following words:
"1932: Spain was then covered with misery in the form of beggars. Iban village to village in Andalusia because the weather is warm, because the region of Catalonia is rich, but the entire territory was suitable for us. I was a louse, therefore, aware of be. In Barcelona street frequented mostly Noon and Carmen Street. We slept, sometimes six in a bed without sheets, and since the morning we would beg to markets ... "(Genet, 1994: 30).
This nomination is their area of \u200b\u200btransit, because Genet crosses borders, wanders, deterritorializes the territory, in short, is a nomadic barbarian. In front of the ethnocentric closure of the borders of Spain and Europe, which uses terms such as discursively illegality or irregularity, to close their boundaries to other, Genet skips standards do not have papers, cross borders and wandering the cities:
"I went back to France. I crossed the border without problems, but after traveling several kilometers through the French countryside I was stopped by gendarmes. My rags were too English.
- Documentation!
- I taught a few pieces of dirty paper and shredded by force of folding.
- And the card?
- What card?,
had just learned of the existence of humiliating anthropometric card. It gives everyone the homeless. We must visarlo in each police station. They put me in jail "(Genet 1994: 88). VI
nomadic Cities
Finally, aided by Genet, we cities with nomads, who live and travel "the new barbarians." While the world tends to shrink, to homogenize, to close due to the increase of overseas travel, we tend to think that increasing nomadism by the ceaseless movements of people. However, it is necessary to consider that not all movement involves nomadism. Gilles Deleuze and Felix Guattari (2000), considered that migrants and the homeless are not the same figures but can be confusing at times. The nomad deterritorializes the territory, leaving a sedentary lifestyle and challenges the border closures. Not return to the origin (be it country, city or country) but always trace new routes [2] . The / nomadic areas are located in the rhizome type characterized by multiple inputs, break with the essentialist idea of \u200b\u200bidentity and territories spread impossible any return to the source. We return to Calvin to paraphrase: The City of nomadic "exists and has a simple secret known only items and not returns." La / The nomad is countercultural and consciousness is a form of political resistance to any hegemonic and exclusionary vision of subjectivity (...) represent the rebellion of subjugated knowledge "(Braidotti, 2004: 216). As pointed out by Slavoj Zizek (1999): "We must recognize the tremendous impact postmodern politicization releasing land hitherto considered apolitical (feminism, gay and lesbian policy, ecology, problems of ethnic minorities and others): the fact that these problems "not only have been perceived as inherently political, but they have given birth to new forms of political subjectivity redesigned our entire political and cultural landscape. " As cities
sexual Genet, reject the borders and the security services that are protected. "The nomadic style refers to the transition and the steps with no predetermined destination or lost homelands." The relationship of nomadic the land is environmentally sustainable, made of "addictions and frequent transient cyclical" and "antithesis of the farmer, the nomadic gathering, harvesting and exchange but does not exploit the earth" (Braidotti, 2004: 216). Therefore, the shifting action takes place not in the center of the city but its doors and its outskirts, where the nomadic tribes of polyglot globetrotter stop to take a short break and then continue. Thus, the nomad has rhythm: it is lively, risky and carnival. It is the habitat of the new barbarian that is characterized by its subjectivity is formed on the trip, transit and nomadism.
BIBLIOGRAPHY APRIL
, Gonzalo (2005) "So much trouble: Notes on popular music and contemporary media context" in Grebh, CISC, São Paulo. Http://www.cisc.org.br
AUGE, Marc (1993) Non-Places spaces of anonymity. Towards an anthropology overmodernity
. Barcelona, \u200b\u200bGedisa.
Braidotti, Rosi (2004) Feminism, sexual difference and subjectivity nomadic, Barcelona, \u200b\u200bGedisa.
BENJAMIN, Walter (2005) Book of the passages, Madrid, Akal.
Calvino, Italo (1999) Invisible Cities, Madrid, El Mundo.
CLIFFORD, James (1995) Dilemmas of culture, anthropology, literature and art in perspective
postmodern, Barcelona, \u200b\u200bGedisa.
(1999) Routes cross, Barcelona, \u200b\u200bGedisa.
Deleuze, Gilles and Guattari, Felix (2000) A Thousand Plateaus.
Capitalism and Schizophrenia, Valencia, Pre-texts. Jacques Derrida and STIEGLER
Bernard (1998) Ultrasound of television,
Buenos Aires, EUDEBA.
Foucault, Michel (1986) The Order of Things, Mexico, Siglo XXI Editores. (1984) "Of other spaces" lecture at the Cercié des études architecturais, published in Architecture, Mouvement, continuitá, No. 5, October.
GENET, Jean (1994) Thief's Journal, Barcelona, \u200b\u200bSeix Barral.
Hannerz, Ulf (1997) Connections transnational. Culture, people, places, Valencia,
Chair and University of Valencia. RODRIGUEZ
MONEGAL, Emir (1968) Onetti or the discovery of the city, Montevideo, Eastern Chapter.
SILVA, Víctor and BROWNE, Rodrigo (2003) hybrid and rhizomatic Scriptures. Interstitial passages, thinking between culture and communication, Sevilla, Arcibel.
Subirats, Eduardo (2001) "I found a true goddess in Tijuana", Revista Gap, February 16, 2001, Montevideo, Uruguay.
Vattimo, Gianni (1998) "Structuralism and the destiny of the critical" Henciclopedia. Http://www.henciclopedia.org.uy
Zizek, Slavoj (1999) "I said, political economy, stupid" in Antroposmoderno. Http://www.antroposmoderno.com
[1] A postpatriarcado notions of concern some authors, containing the concept a clear link to the post approaches (modernist, structuralist) at the end of last century. Rosi Braidotti's links with the concept of Late Capitalism by Fredric Jameson. For Braidotti (2004: 57) "is an apt description of today's world and in my view, a constructive response to the specific historical situation postindustrial societies go through the decline after the modernist hope. " Since the late nineteenth century, Louis Auguste Blanqui in L'Eternit par les Astres (Eternity by the stars, 1872) concerned the decline of the dreams of progress of modernity. About Blanqui, also in his later years, wrote Walter Benjamin (2005: 63): "The century did not respond to new technical potentialities with a new social order (...) The world is dominated by its phantasmagoria, to serve as Baudelaire an expression of modernity (...) The vision of Blanqui ago into the modern, which seem to herald the seven old-the entire universe (...) The men of the nineteenth century to Blanqui is addressed as to appearances have come out of this region. "
[2] Some authors prefer to use nomadic before other notions to describe today. James Clifford sees the postmodern nomadism as a primitive and therefore more suitable conceived notions of cultures Pilgrim Travel (1999) and refers also to a resurgence because of the transnational connections (Hannerz, 1998), communities diaspora (Clifford, 1999). For its part, Ulf Hannerz takes the concept of ecumene (Hannerz, 1998). 
University of Playa Ancha (Chile)
ARCIS University (Chile)
A Luana
A "last" love poem to the cities.
"The city exists and has a simple secret known only items and not returns," Italo Calvino
"I travel to know my geography "crazy
Note (Marcel Reja, L'art chez les fous (The art in the crazy), Paris, 1907.
I
Introduction To the question: how do we manage to live Once in the city's real and the imagined city?, we find that the possibility of answering this question increases the complexity of the current city. Thus, a first oscillation between the visible and invisible, is the tension between the city physically experienced and the imagined city into stories or songs ... I mean, which is told in novels, as is the case of William Fulkner Yonknapatawpha, Comala Juan Rulfo, Juan Santa Maria Carlos Onetti or Macondo of Gabriel García Márquez. As explained by Emir Rodríguez
Monegal on some imagined cities, "As Florencio Sanchez and Horacio Quiroga, Juan Carlos Onetti Uruguay is one of those writers whose work is projected early on both sides of Silver." Not only because Onetti "twenty years has lived in Buenos Aires (the years of his literary maturity) and published there for five of his best novels, but by the very main reason for the world to believe in his stories is the rioplatense city of this century. " It can be called "Montevideo (as in the well) or Buenos Aires (as in No Man's Land) or Santa Maria (as in almost all others), the city that describes Onetti, the city in which his characters live and die, the city of your dreams to make his readers to dream, is a city of River Plate. "
cities are also recounted in the pages of the press, in radio broadcasts and appearing on television screens. There are other cities such as cities or alter other cities, which are the cities that are inhabited by the differences of various kinds, for example, sexual or ethnic. Are the cities where the stories, images, dreams, loves, sorrows are visible on the walls from graffiti as communication spaces. In summary, there are many cities that can be found in a city, some visible, others invisible, but they all occur in the heterogeneity and difference of another space (heterotopic). We realize that we live in cities because we take possession of their spaces, homes and parks, streets and viaducts. But we go not only through the means of transport, and ultimately the media, but also with stories and images that make visible the invisible.
In this paper all these cities will occupy their space. We will confront the cold, uniform and solitary post-patriarchal city of late capitalism, with the vivid, lively, nomadic and carnival city \u200b\u200bof the "new barbarians" nomads that deterritorialize. Invisible Cities
II and post-patriarchal cities
In Invisible Cities by Italo Calvino not "are recognizable cities." Each has a name of a woman, although the writer holds that are all made up, these cities should serve as a starting point for reflecting on contemporary urban escape from the models and maps that attempted to project. Calvin's intention was to counteract these invisible spaces, heterogeneous, changing, with urban homogeneity which led modernity. Following his words: "Today (...) any the world tends to be standardized "(Calvino, 1999: 14). Kublai Khan, Emperor of the Tartars melancholy, he realizes that his unlimited power has little "in a world that is moving towards ruin, an imaginary traveler," as Marco Polo, speaks of "impossible cities, such as "a microscopic city will widen and ends made of many concentric expanding cities, a city suspended over an abyss web, or a city-dimensional" (Calvino, 1999. 14). Calvin
The text is "as a last love poem to the cities, where it is increasingly difficult to live" in them (Calvin, 1999: 15). In a historical moment of crisis for the urban, mega-cities that are out of the models, the cities continued, uniform, who are covering the world. " That is, cities with millions of routes and paths, the increase in population in less developed countries in the world, and therefore, populated by rats, garbage, implying a decline in quality of life of its inhabitants who are no longer citizens and / or public figures but simply a credit card or beggars without names or bodies. These cities post-patriarchal
[1] contain signs of the decline of modernity and industrial capitalism, are "clean" thanks to the buildings of metal and Plexiglas that replaced the old factories, housing complexes for the workers or schools, as if a mask concealed the inevitable decline today of our less privileged space "(Braidotti, 2004: 57). The principle of Martin Heidegger on the "path of the forest" has been irrevocably and irretrievably destroyed by late capitalism, the green revolution, colonialism and the major conurbations deploying their elevated highways on the old fields and abandoned lots. Thus, the "house of being" of Martin Heidegger has become public land or in a cold and miserable buildings Hire full of rats (Jameson, 1996: 54).
This situation means that millions of people living in poverty, have no alternative but to migrate and wander through countries and cultures. The outside penetrates the inside, margins in the center ... The third world and the first and found each other. These migrants, like new barbarians and nomads, challenge-night-with their maps services to foreigners, crossing the fields at night and cultures, static identity deterritorialize territorial and cultural essentialism. However, even the poor and marginalized can not ignore global. When Latin American migrants arriving in northern Mexico or South America, they discover that the company where they get work is Korean or Japanese. In addition, many who left their country had become so extreme decision because "globalization" closed jobs in Peru, Colombia or Central America, or its effects, combined with local dramas, became too insecure society in which he always lived (García Canclini, 1999: 12). Rem Koolhaas, in that sense, he said that New York is "the terminus of Western civilization," while Néstor García Canclini argues that it is thought that Mexico City is the "last port of delusions of the West in its version Third World. " Mexico City has more than 20 million people while Tokyo has more than 25 and São Paulo has already exceeded 20 million. That is why Latin America is not detached from these processes and the exponential growth of cities like Sao Paulo and Mexico City is just one of many examples of cities unmanageable for people who can only draw circuits fragmented, brief and fleeting but losing totalizing dimension of the city to cover only the narrow path of daily life.
In the case of Mexico City, millions of people take two to four hours per day transported by underground, buses, taxis and private cars. Held around 30 million person-trips per day. It is worth remembering that in the last fifty years, the expansion of the city of Mexico increased from 1. 600. 000 people from over 20 million, a Federal District bounded to a metropolitan area of \u200b\u200b1'500 square kilometers. Another feature of Latin American countries is the concentration of population in a few cities, generally, the capital. For example, Santiago de Chile happened in the past 40 years more than 1 million people to 6 billion in 2002. That represents 40 percent of the Chilean population (of over 15 million inhabitants).
III
Cities communication and information
Cities are also reported by newspapers, radio, film and television. The relationship between cities and communication has been very close since almost the nineteenth century. Thus, the thought of society in the modern city as a body inspired the first conceptions of a "science of communication." Also, we must take into account that since the beginning of the press, in its pages have been found many stories about the cities. So that the media have witnessed the development and growth of cities, and his stories have also allowed imagine these cities and informative communication. There are cities
sins (as in the comic by Frank Miller and Miller's film and Robert Rodriguez) where their routes are stalked by the threat of violence, drugs and alcohol. Some of the cities that actually tell from postmediáticas communication networks are framed in the "culture of fear", favoring therefore the closure of the people, the fear of the other who has no face and, therefore, is even more afraid. Are virtual and simulated. Thus, these cities and informative communication with their counterparts in the control cities, filled with bars, alarms, private security guards. On the other hand, is a city affected by the death of the image, representation and mediation, ie the city without any reference image or object. The city "actuvirtual" (Derrida and Stiegler, 1998) of the in-mediation. The city folded and displayed on the screens of transnational advertising. As pointed out by Arjun Appadurai (2001): "Now we know that, with the arrival" of distance communication networks, "whenever we are tempted to speak of the global village, we must remember" that are taking place "communities 'no sense of place'. " Arjun Appadurai
analyzes these dislocations from the "landscapes" that shape them. "The word 'landscape' refers to the irregular shape and smooth (...) that characterize both the international capital and to the international styles of dress" (Appadurai, 2001: 46). The landscape postmediático involves both the distribution of electronic equipment necessary for the production and dissemination of information as to the world images produced and put into circulation. Are the cities of distance communication, deterritorialized hearings to "imagine" the cities. "Given that these hearings are the lines between the fictitious landscapes realistic so blurred and unclear, the farther they are located on a direct experience of metropolitan life, the greater the likelihood that chimeric construct imagined worlds, aestheticized "product of fantasy, basically" if you look to the criteria of any other perspective and place of world, ie from other imagined worlds "(Appadurai, 2001:49).
is for example the case in Tijuana in front of the city inhabited by impoverished masses of workers and employees, are the vivid images of the night and prostitution, famous from the golden age of Hollywood. In the landscape postmediático, the website advertises these suburbs as "an exotic paradise in which halls visitors can lose themselves in fantastic adventures. " Freeport "multiracial cheap prostitution." Postmodern sociology United States celebrates its hybrid landscapes: the blending of the signs of civilization geometries glittering postmodern-commercial architectures, the symbols of mass consumption, the highways and the message "communication" with the wealth " multiethnic deep Mexico, and the symbols of their fragmentation, cultural destruction, and colonial and postcolonial impoverishment "(Subirats 2001: 2). But there are other cases that guide our work of imagination as is the influence of North African culture now in the French youth. So, "not just about rai music" but "also the adoption of words and customs from the Algerian Kabila younger Parisians of Christian culture." Even more: "Some of them now celebrate and share the Ramadan (a Ramadan, as it were, lay) with his fellow North African origin, and go with them to drive at night" (April, 2005: 2 .) The imaginary border referred to Arjun Appadurai, are based on rap, hip hop, street dancing, performances and graffiti, that is, inserted "on local repertoires of irony, anger, humor and strength."
Until a few decades ago, the emblematic images of the main Latin American capitals were chimneys and working class neighborhoods, today, are the transnational advertising signs cluttering up the visual pollution all roads and postmodern architectural monuments, the top corporate buildings , reflective glass (large screen television), in Montevideo, Porto Alegre, Buenos Aires or Santiago de Chile changed most of the districts, and took over whole sections of the city, replacing traditional neighborhoods and areas of mediation, virtual simulations which engulfs the subject on the screen (Smith and Browne, 2003). Multiple cities in a city, a country of countries ...
IV
On Invisible Cities
In such multiple cities, which plans and deterritorializes the work of the imagination, we find the Invisible Cities, "dream that comes from the heart" of the cities themselves invisible. Calvino's cities are divided into "Memory," "desires," "Signs", "swaps" (not only economic but also in words, desires, memories). They are happy cities permanently change shape and disappear and hide in cities unhappy. Some have "eyes", names of women and skies. And others are "hidden" and are "subtle." Thus, cities are a set of mixed and heterogeneous (heterotopic) that integrate all these features. At the end of long story reads:
"Polo," The hell of living is not something to come, there is one that already exists here, the inferno where we live every day that we form by being together. There are two ways to escape suffering. The first is easy for many: accept the inferno and become part of it that you no longer see it. The second is risky and demands constant vigilance and apprehension: seek and learn who and what, in the middle of hell, is hell, and make it last and make room "(Calvino, 1999: 117).
An example of cities desiring nomads and is the foundation for Zobeida "white city, well exposed to the moon, with streets that turn in on themselves like a ball." It has its foundation "men of different nations had the same dream, they saw a woman running at night in an unfamiliar city, saw his back, with long hair and was naked. Dreamed that followed. " After many turns the lost. "After sought sleep that city "but did not find were among them. Therefore "decided to build a city and in the dream." The streets were designed according to the route that each had done, "at the point where he had lost the trail of the fugitive, each ordered spaces and walls differently from the dream, so that more could not escape him ". None of them, or in sleep or waking, never saw the woman. "The city streets were those that traveled every day for work, unrelated to the pursuit and dream." Which also had long been forgotten. "In other countries have new men who had a dream like theirs and the city of Zobeida recognized some of the streets of sleep, and changed places galleries and stairs to look more the way women once and for at the point where he had gone he had no way of escape. " Newcomers do not understand that was what attracted so many people Zobeida, to "that ugly city to that trap." In Zobeida is the city everyday (work, study, recreation) to the invisible city of desires. It would be so tempting to establish a map of Zobeida, the invisible city, with tracings of a rhizome : "Unlike trees or their roots, the rhizome connects any point with any other point, every one of its features does not necessarily refer to features of the same nature, the rhizome is at stake schemes very different signs and even states of non-signs' (Deleuze and Guattari, 2000). Zobeida like the rhizome forms "a acentric, non-hierarchical and non-significant, without generals, without organizing memory or central automaton" and is designed solely from the states desiring to circulate.
V
Invisible Cities and heterotopic Calvin
text is presented as a series of travel stories Marco Polo makes the emperor Kublai Khan of the Tartars. Calvin explains that "in historical reality, Kublai, a descendant of Genghis Khan," was emperor of the Mongols, but in his book Marco Polo "Great Khan calls it" the Tartars and this was in the literary tradition "(Calvin, 1999: 13-14). Marco Polo, the Venetian merchant in the thirteenth century comes to China as ambassador of the Great Khan, after traveling much of the Far East, therefore, becomes the text of Calvin in the postmodern nomad tells the multiplicity and differences in the cities. That urban women, that since the nomination of women, trapped in men. They have no way out because the maze does not allow women to leave. The city is one that breaks up the urban space of closed identities post-patriarchal plot by men. The design power male uniform, homogeneous, no big surprises. Before him, the labyrinth, and rhizome heterotopias of Invisible Cities, where the representation becomes a trap itself. No more space representative but the multiplicity of differences. The heterotopic spaces are heterogeneous, crossroads and metamorphosis, as opposed to utopias, are "real", "effective", "are designed in the very institution of society "and are" species from sites. "These are places that are outside of all places, even though detectable (Foucault, 1984: 3).
destruction in that space of representation is transiting to / and / with the "outside." He starts the speech the manner of speech and discovers his own self as a sudden clarity that reveals a distance more than a fold, "(...) a dispersion rather than a return of the signs on themselves. "dethroned The outside the realm of representation and, therefore, mediation. In this" space of encounter "(symbol) is in" ruins " separated, torn (diabolos) and left the language of things.
The search for similarities, last drag of thought in the wild well studied by Michel Foucault in words and things, away from the common area where were the herbs and the stars. Heterotopic thought facing the 'monarchy' western representation, is characterized by emptiness and silence. It is a chaotic thought, Dionysos, changing, mutating, a non-place where the word itself is developed in a neutral space, without limits or time, which is no longer classic and closed space of representation. is so one of the characteristics of heterotopias is the juxtaposition "in a real place only" multiple spaces "multiple sites that are themselves incompatible." VI
sexual Cities
In Newspaper thief Jean Genet calls his invisible space, "Spain." Described in the following words:
"1932: Spain was then covered with misery in the form of beggars. Iban village to village in Andalusia because the weather is warm, because the region of Catalonia is rich, but the entire territory was suitable for us. I was a louse, therefore, aware of be. In Barcelona street frequented mostly Noon and Carmen Street. We slept, sometimes six in a bed without sheets, and since the morning we would beg to markets ... "(Genet, 1994: 30).
This nomination is their area of \u200b\u200btransit, because Genet crosses borders, wanders, deterritorializes the territory, in short, is a nomadic barbarian. In front of the ethnocentric closure of the borders of Spain and Europe, which uses terms such as discursively illegality or irregularity, to close their boundaries to other, Genet skips standards do not have papers, cross borders and wandering the cities:
"I went back to France. I crossed the border without problems, but after traveling several kilometers through the French countryside I was stopped by gendarmes. My rags were too English.
- Documentation!
- I taught a few pieces of dirty paper and shredded by force of folding.
- And the card?
- What card?,
had just learned of the existence of humiliating anthropometric card. It gives everyone the homeless. We must visarlo in each police station. They put me in jail "(Genet 1994: 88). VI
nomadic Cities
Finally, aided by Genet, we cities with nomads, who live and travel "the new barbarians." While the world tends to shrink, to homogenize, to close due to the increase of overseas travel, we tend to think that increasing nomadism by the ceaseless movements of people. However, it is necessary to consider that not all movement involves nomadism. Gilles Deleuze and Felix Guattari (2000), considered that migrants and the homeless are not the same figures but can be confusing at times. The nomad deterritorializes the territory, leaving a sedentary lifestyle and challenges the border closures. Not return to the origin (be it country, city or country) but always trace new routes [2] . The / nomadic areas are located in the rhizome type characterized by multiple inputs, break with the essentialist idea of \u200b\u200bidentity and territories spread impossible any return to the source. We return to Calvin to paraphrase: The City of nomadic "exists and has a simple secret known only items and not returns." La / The nomad is countercultural and consciousness is a form of political resistance to any hegemonic and exclusionary vision of subjectivity (...) represent the rebellion of subjugated knowledge "(Braidotti, 2004: 216). As pointed out by Slavoj Zizek (1999): "We must recognize the tremendous impact postmodern politicization releasing land hitherto considered apolitical (feminism, gay and lesbian policy, ecology, problems of ethnic minorities and others): the fact that these problems "not only have been perceived as inherently political, but they have given birth to new forms of political subjectivity redesigned our entire political and cultural landscape. " As cities
sexual Genet, reject the borders and the security services that are protected. "The nomadic style refers to the transition and the steps with no predetermined destination or lost homelands." The relationship of nomadic the land is environmentally sustainable, made of "addictions and frequent transient cyclical" and "antithesis of the farmer, the nomadic gathering, harvesting and exchange but does not exploit the earth" (Braidotti, 2004: 216). Therefore, the shifting action takes place not in the center of the city but its doors and its outskirts, where the nomadic tribes of polyglot globetrotter stop to take a short break and then continue. Thus, the nomad has rhythm: it is lively, risky and carnival. It is the habitat of the new barbarian that is characterized by its subjectivity is formed on the trip, transit and nomadism.
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[1] A postpatriarcado notions of concern some authors, containing the concept a clear link to the post approaches (modernist, structuralist) at the end of last century. Rosi Braidotti's links with the concept of Late Capitalism by Fredric Jameson. For Braidotti (2004: 57) "is an apt description of today's world and in my view, a constructive response to the specific historical situation postindustrial societies go through the decline after the modernist hope. " Since the late nineteenth century, Louis Auguste Blanqui in L'Eternit par les Astres (Eternity by the stars, 1872) concerned the decline of the dreams of progress of modernity. About Blanqui, also in his later years, wrote Walter Benjamin (2005: 63): "The century did not respond to new technical potentialities with a new social order (...) The world is dominated by its phantasmagoria, to serve as Baudelaire an expression of modernity (...) The vision of Blanqui ago into the modern, which seem to herald the seven old-the entire universe (...) The men of the nineteenth century to Blanqui is addressed as to appearances have come out of this region. "
[2] Some authors prefer to use nomadic before other notions to describe today. James Clifford sees the postmodern nomadism as a primitive and therefore more suitable conceived notions of cultures Pilgrim Travel (1999) and refers also to a resurgence because of the transnational connections (Hannerz, 1998), communities diaspora (Clifford, 1999). For its part, Ulf Hannerz takes the concept of ecumene (Hannerz, 1998).
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