Some stuff loose, nothing pretentious, after a long absence and to refute those who predict the end of blogs, or at least of it. It's the first.
already long past the three months after the death of Nestor Kirchner, is not worth remembering concepts that exposed the July 26 in commemoration of the death of Eva Peron:
"(...) So from here, from the act of youth, I call upon the recovery of multi-class alliance between workers, the middle class and domestic entrepreneurs to make a national and popular front to allow us to further the changes in Argentina. (...)"
Despite the enhancement of the NK figure after his departure, it seems that this call is present in the hottest debates today. Among the limited impact that those words had contained this note Jorge Time Muracciole Argentine, whose last paragraph is a warning today that preserves total:
"(...) In particular in our country today, a year and months [to eight months and coins, as of today] presidential election, social alliances still remain fuzzy. The commitment of the government, in the words of Nestor Kirchner, is still able to articulate the historic alliance of workers and middle classes. To achieve this objective, the sum of the PJ and the CGT is not enough to overcome the electoral ceiling of 40%. It should involve groups and leaders, who agreed with the broad strokes of the government project, be true bridges of communication with the middle classes and sectors of the intelligentsia to provide diversity to the homogeneous spectrum Association and supporter. Not understanding this complex reality, or bet own forces, facilitate the path of reaction, which seeks from the alliance of popular conservatism and neoliberalism, or the panradicalismo, become a block to ensure the continuity postdictatorial of formal democracy, the exclusion of the '90s. "
be why I see signs of myopia in some of the discussions in vogue among Peronist more or less K, P K is not progressive, etc., etc. Beyond the struggle for" spaces "and the nominations, I I fear that this will result in a loss or division of the forces that should kick in the same direction. As I wrote in a comment to a post Nestor engineer: "It time talked about the limitations of 'hunt in the zoo. " Lest with these verbal pyrotechnics finish opening the cage for leaving those inside ... " Or to put it to these other words NK:
" What the story does not I forgive the PJ, but not to non-progressive sectors PJ, is that public exposure would allow the conservative restoration. "
This note Julian Corrientes Carlos Varsavsky the student is Cambá Lacour of justifying read page 12. The man travels history of the province and draws links between the racial mixing, internal migration, social structure, economy, politics, etc., etc. to delve into the roots of culture and popular religion. In sum, the issue of identity (or non-identity, as he says) and diversity, something dear to this blog. Van fragments.
"(...) The legend of Gaucho Gil and his murder has its origins in the mid-twentieth century and refers to the rebellion against the power, repressed in blood in a historical context in which the "law" and " Police brava "expelling the properties to" outsiders "or" cattle rustlers "who were not others that the ancient inhabitants of public land sold by the provincial government to the wealthy merchants of the city .(...)"
"(...) Many crosses had to do with the injustice against the peasant a society in transition from stratified conquest and despised the mestizo peasants, many of them descendants of black slaves. both justice and the police were at the service of great interest. If one is immersed in the annals of justice in Corrientes, you will find that nearly 90 percent of cases the basic conflict was for the expulsion of a villager who acquires ownership of a field. The law became the settler an outsider and there are almost all conflicts of Criminal Justice, following the reaction of the peasant resolved conflicts violently. And Gil reflects its genesis in the conflict, beyond the way it has developed as a legend, then as a little story. Somehow sanctified who confronted the power of the state that was allied with the landowners, and was able to die in conditions of unfair reprisal and become a kind of redeemer. In many of these currents were saviors, in almost every town there is one. "
" Religiosity is being born by the publicity is done by the way, the communication element more important in the early twentieth century. At first, the devotees were only those who went down that road. This unofficial religious devotion Mercedes enters, where it is long known as the "Curuzú Gil" and later became the "Cru-gil." With the passage of time and technological advances spread phenomenon. Especially as it meant the truck and bus. This is compounded by the exodus of Corrientes in the industrialization stage of Peronism to the present, and the migration of many peasants without opportunities, especially young and black. To go away with them the Gil Cruz. Replicas were later born and the suburbs of Buenos Aires will be the ideal environment for the growth of the belief among the subordinate classes emigrated. Corrientes has a very strong link with the suburbs, forged in the '40s and '50s, and constantly strengthened to this day. And that environment popular works like a sponge that absorbs this type of belief. "
"(...) There was a moment in the late '60s that between 25 and 30 percent of Corrientes was out of province. You look in Patagonia there are many Corrientes. And all return at some point, whether to visit, and they do liaise with the image of Gaucho Gil, with her reinforce their difference in the distance character of Corrientes, feeling different. "
" - What is the origin and influence of culture and African religions in Corrientes? "
" - Much more than accepting. Blacks were slaves who came to have a proportion of the population of almost 20 percent in the late eighteenth and early nineteenth centuries. Most smuggled from Brazil came from a very early. The places where blacks lived were the Cambacuá. Cossio July was the last leader of the black nation in the city of Corrientes. As in eastern Cuba blacks had their "runaway", which were places almost inaccessible to whites-in Corrientes Cambacuá existed. "Change" meant black and "cuá" was held, hollow or neighborhood. "
" - What happened to those black people? "
" - is mixed and subsumed within a process of miscegenation. But it is also true that they were the ones who formed the first lines of all the battles and deaths from epidemic and poverty. And resulted in a strongly defined as mestizo cultural and production methods in the field, influenced also by the Guarani heritage. This is a typical phenomenon of Corrientes, a mestizo in the colonial era quickly became the most numerous of the population. And also who is going to stay with the most important part of indigenous culture: the Guarani language and habits of agriculture. Historically, the company claims not to have been correntina slave, is denied even slavery. But beyond that, until a few decades ago there was-and still-black religious manifestations persistent as the cult of San Baltazar .(...)"
"What of religiosity is a universal phenomenon, that the historical process of the West pushed back from the Enlightenment, which initiated the secularization of society, mainly in Europe, but now spreading worldwide. Postmodernism has reintroduced a "religious" more complex, with a diversified spiritualism that is now widespread. Current is reborn out of this belief and it is not mainly endure the negative effects of their historic defeat against River Plate centralist hegemony. "
" - Does the Corrientes has a very strong identity and different from the rest the country? "
" - Neither the country nor Corrientes have an identity. Identity is an illusion sold for power, which seeks to freeze a stereotype. Yes it is, however, some diversity. And if you want a very strong singularity because it was so early, by the way was the conquest of the eastern area of \u200b\u200bthe American South. The conflict was with the Jesuits, strongly allied with the colonial administration. In Corrientes the role of civil conquest was the mestizo. As in other parts of America, for example, in Paraguay, "here the Indian conquest area disappears early and is replaced by the mestizo, something very different to what will happen in Salta and Jujuy, where the mixing will have less prominence. In this area the English did not come with women and mixed with India and the slave. The Indian disappears because it is enslaved and then exterminated at first, but it is the free mestizo occupied fields and replaces the Indian agriculture, but live like the Indian, that is how he speaks and plant. But it is different and feels different, and it discriminates. Then the English mestizo-Indian-African flows since its establishment as such and their influence on the character of society is very different from all the rest of the country. "
" - How is this different? "
" "In a very strong sense of autonomy in some cases. Even today there are many for whom the Argentine is taken as the deepest thing, but the Corrientes: Corrientes be before Argentina. Historically, it shows. Always appears as the different currents, when they won the radicals here, conservatives won out, when you win the Peronist here to win the anti-Peronism in the rest of the country and vice versa. And at the time of Rosas, Corrientes was antiretroviral facing a far greater power at high cost. "
" - historically have been very antiporteños? "
" - be antiporteño expresses a manifestation of resistance. A kind of response to the historic defeat. The antiporteñismo was always the middle classes in the lower classes and alternatively had not existed in the upper class. In the peasant class but there was simply not understand what the City during a long time. In the media does, as the victim aware of the devastation of the wars against the centralism of the nineteenth century, and the high not because the late nineteenth century is going to agree with Buenos Aires and will benefit in some way federalism quotes which we live. And that's going to help reaffirming its status as dominant and owner. "
Anyway, no one is going to make gifts or pledges to Gauchito as the Conua ago, but that does not belittle o tomar a la chacota estas creencias y manifestaciones populares. ¿No le parece, chamigo?
P.S.: Copio parte del comentario de lujo de Charlie Boyle:
"1- Corrientes no tiene una identidad única, instalada en el centro la laguna del Iberá fracciona la provincia en cuatro aspas con centro en la misma, una oriental que tributa al río Uruguay y otra occidental que tributa al Paraná, una norte con seria vinculación con lo guaraní paraguayo y una sur con seria relación con la Mesopotamia sur y la pampa. Estos cuatro gajos de Corriente no sólo la diferencian en lo económico, también lo hacen en cultural and social. An example of this is the chamamé with its infinite forms of expression of the geography of Corrientes. "
" 2 - On the previous point I dare not speak of a trend, but several corseted by the club, the border rivers. Socially we also have several Corrientes, a European Corrientes (Iberian and Catholic) that belong Lacour, a deep Corrientes, Corrientes traces of a Jesuit, a military Corrientes (there are many in this small provincial military headquarters, killed only Mercedes 40 soldiers of the 800-odd in the Falklands), an emigrant as defined by Lacour, essentially the suburbs, and a nun (the virgin's gauchito Itatí and Gil). We could say a paraguayizada and other brasilerizada. These are clustered under
Some stuff loose, nothing pretentious, after a long absence and to refute those who predict the end of blogs, or at least of it. It's the first. 
