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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