If the geographical displacement from continental regions to oceanic ranges was meant to salvage ... more If the geographical displacement from continental regions to oceanic ranges was meant to salvage area studies from their geopolitical obsolescence, and the epistemological displacement from hardcore, neo-positivistic and developmentalist social sciences to relativistic, postmodern and postcolonial multiculturalism was a response to the economically driven and globally experienced cultural turn, the emergence of Hispanic Transatlantic Studies can be understood as part of the pan-Hispanist cultural policy promoted by the Spanish State. Confusedly entangled with the overlapping interests of Spanish capitalism and transnational corporations, this global geopolitical strategy aims at restoring the metropolitan cultural and moral hegemony over the Hispanic world.
An inventory of authors and playwrights, either born or resident in Uruguay at any point in histo... more An inventory of authors and playwrights, either born or resident in Uruguay at any point in history; second, an index of the theatrical plays, published or not, staged or not, attributed to them; and finally, a file containing critical-analytical reviews of an extensive and representative selection of plays. The original index, updated and revised according to the latest publications in the field, records a total of 613 playwrights and 2,941 plays, 858 of which are critically reviewed.
Transatlantic Studies are the outcome of a dual shift: a geographical displacement provoked by th... more Transatlantic Studies are the outcome of a dual shift: a geographical displacement provoked by the geopolitical de-banking of area studies and an epistemological rift produced by the biocapitalist regime of accumulation. This combined shift translates profound geopolitical realignments, economic transformations and epistemological quandaries that make up our global age. If the geographical displacement from continental regions to oceanic ranges was meant to salvage area studies from their geopolitical obsolescence, and the epistemological displacement from hardcore, neo-positivistic and developmentalist social sciences to relativistic, postmodern and postcolonial multiculturalism was a response to the economically driven and globally experienced cultural turn, the emergence of Hispanic Transatlantic studies can be understood as the last-ditch effort of U.S. Hispanism to regain its lost prestige and, perhaps, its historical hegemony by taking part on this global geopolitical realignm...
Este ensayo postula la necesidad de tener en cuenta las transformaciones operadas por el nuevo re... more Este ensayo postula la necesidad de tener en cuenta las transformaciones operadas por el nuevo regimen de acumulacion de capital global, flexible y combinado sobre la sociedad uruguaya y la subjetividad de los uruguayos en cualquier estudio que trate de aprehender los procesos culturales en el Uruguay posneoliberal. Distanciandose del culturalismo explicito o implicito que predomina en corrientes criticas de punta, como los estudios culturales, el poscolonialismo, la critica de la colonialidad y la interculturalidad, por mencionar algunas, el autor propone atender a la interseccion de la economia politica con la economia libidinal en la configuracion de un regimen de dominacion biocapitalista y la sustitucion del modelo de ciudadania moderna, basado en el homo politicus, por la subjetividad autoempresarial, hedonista y narcisista del homo economicus.
Despite the trendiness of the term and the opulent bibliography on the topic, which grows exponen... more Despite the trendiness of the term and the opulent bibliography on the topic, which grows exponentially day after day, there is a great deal of confusion about the meanings of globalization. Such confusion is understandable indeed, given the contested status of a term that finds itself at the center of complex political struggles and ideological mystifications that pit globaliphilics and hyperglobalizers against globaliphobics and skeptics, not to mention the myriad of transformationalists or third way globalists, for the control of a global imaginary that, according to German philosopher Peter Sioterdijk, serves as a sort of negative ideology for these cynical postmodern times in which we live. What do we mean when we talk about globalization today? Is "transnational" equivalent to "international" or "multinational"? Is globalization a synonym for "postmodernity," or "New World Order," or "the information age," or "la...
Si algo hemos aprendido acerca de la memoria en las últimas décadas del pasado milenio ha sido a ... more Si algo hemos aprendido acerca de la memoria en las últimas décadas del pasado milenio ha sido a sospechar profundamente de ella. No tanto por su falibilidad como por su maleabilidad. Y no se trata, por supuesto, de nada nuevo, pues ya Platón debatió en diversos escritos-particularmente en Fedrosobre ambos problemas, aunque es sobre todo a partir de la segunda mitad del siglo XX cuando estos pasan a convertirse en obsesión. Sobre todo el segundo, pues si el carácter falible de la memoria es una preocupación constante en la historia occidental desde la antigüedad clásica, su maleabilidad-es decir, ese carácter plástico y flexible que la hace susceptible a construcciones, destrucciones, prescripciones y proscripciones constantes-es un hallazgo-y antes un ejercicio-de la modernidad. No es casual que la memoria sea un referente explícito o implícito permanente tanto en la reflexión de Marx, como de Nietszche, como de Freud, acertadamente definidos por Ricoeur como "filósofos de la sospecha". Al fin de cuentas, la memoria es maleable porque falible y falible porque maleable. Esta sospecha, no obstante, no ha disminuido el valor epistémico y hasta ontológico adquirido por la memoria, todo lo contrario. Cuanto mayor la crisis del sujeto moderno y las instituciones que le sirven de fundamento, como el estado, la nación y la modernidad misma, mayor misterio adquiere ese insondable poso de la subjetividad y las identidades. Más necesario se vuelve, más elusivo también. En un momento quizás culminante de la civilización
The traumatic experience of state terrorism in the Southern Cone countries during the 70s settled... more The traumatic experience of state terrorism in the Southern Cone countries during the 70s settled the question of memory and, more specifically, of the politics and policies of memory, in the political debate, cultural essay, artistic practice, and academic research. Then, other countries, also dragged by sociopolitical traumatic experiences, assumed this problematic, which by no means is limited to Latin America, as evidenced by that sort of universal trope of historical trauma of modernity that is the Shoá.
A Companion to Latin American Literature and Culture
The gaucho was the ethnic product of very specific ecological, economic, social, and geopolitical... more The gaucho was the ethnic product of very specific ecological, economic, social, and geopolitical circumstances that coalesced in the prairies of what is today Argentina and Uruguay from middle seventeenth century to the end of the nineteenth century. The word gaucho whose ...
Sólo tiene derecho a encender en el pasado la chispa de la esperanza aquel historiador traspasado... more Sólo tiene derecho a encender en el pasado la chispa de la esperanza aquel historiador traspasado por la idea de que ni siquiera los muertos estarán a salvo del enemigo, si éste vence. Y este enemigo no ha dejado de vencer (Benjamin 118-9)
Revista de Crítica Literaria Latinoamericana, 1989
Leo Masliah es, ademds de narrador de fuste, uno de los creadores mas prolificos y originales del... more Leo Masliah es, ademds de narrador de fuste, uno de los creadores mas prolificos y originales del "canto popular" uruguayo. Este movimien-to, surgido bajo el regimen de terror imperante en Uruguay entre 1973-19851,es la experiencia cultural mas rica del periodo. Vinculado ...
The screen of my PC has become a transmitter of very deep feelings; I have cried, I have laughed,... more The screen of my PC has become a transmitter of very deep feelings; I have cried, I have laughed, and I'll keep doing it. (Stella Camañ o, 'Feliz cumpleañ os', Rodelú , 5 June 2001) Although figures vary widely, according to conservative estimates about 500,000 Uruguayans migrated during the last thirty-something years, a figure that represents about 12% of the total Uruguayan population, a significant percentage by any standards, only negligible, perhaps, in absolute numbers and in global scope. According to the most reliable studies, 400,000 people would have migrated between 1964 and 1981. If we add to this figure Adela Pellegrino's unpublished estimate that from 1985 to 1996 there is a yearly negative balance of 7000 migrants, we can project a total approximate figure of more than 500,000 (see Pellegrino et al., 1987). As a consequence of wider access to technological means brought about by the information revolution, communication between migrants and their relatives has changed dramatically over the years, as well as the frequency and the character of their trips back home. The postal correspondence of the 1960s was replaced, first, by the audio recordings of the 1970s and later, by the telephone conferences and videotapes of the 1980s. Furthermore, air transport became much more accessible, faster and cheaper than ever before. In the 1960s and early 1970s, for instance, if somebody travelled to the USA on one of the few weekly flights, the whole family went to the airport to say farewell to the adventurous wanderer or the seeker of fortune. It was a very emotional ritual, where people gathered to mourn the separation, which, no matter the circumstances, was always lived as final and sad. It was a perfect opportunity for the performance of affections, solidarity and perhaps other, more obscure, perversely unpronounceable feelings. Over the years, however, the abundance of travellers and the frequency of departures ended up wearing down the ritual. The scene of entire families leaving the country for good became a normal occurrence of everyday life, part of contemporary culture. In the 1990s, when somebody flew on one of the several daily flights to the USA, she/he probably would have been dropped off at the airport by a friend. No more tears, no more tearing apart, a simple hasta pronto. Paradoxically though, the deritualization of travel and communication has promoted the emergence of new, perhaps surrogate rituals, such as the performance of the cultural memory of the pagus in virtual communities of Internet users where the nation is re-enacted through the daily exchange of memories. 2 Rodelú (acronym for Repú blica Oriental del Uruguay), the most established and best maintained Uruguayan e-group on the Internet, has over 1000
... The chica, on the other hand, a dance of loose couples, would be the nucleus of zemba (a fune... more ... The chica, on the other hand, a dance of loose couples, would be the nucleus of zemba (a funeral dance). ... New York: Frederick Ungar Pub., 1970. Capagorry, Juan, and Nelson Rodriguez. La murga Antologiay notas. Montevideo: CQmara Uruguaya del Libro, 1984. ...
... Pedro Barran, Roque Faraone, Benjam?n Nahum, Guillermo V?zquez Franco, Juan Antonio Oddone, M... more ... Pedro Barran, Roque Faraone, Benjam?n Nahum, Guillermo V?zquez Franco, Juan Antonio Oddone, Manuel Claps, Roberto Ib??ez, Carlos M. Rama ... Iturriberry, Fernando Garc?a Esteban, Luis A. Faroppa, Carlos Mart?nez Moreno, Blanca Par?s de Oddone, Carlos Real de Az ...
If the geographical displacement from continental regions to oceanic ranges was meant to salvage ... more If the geographical displacement from continental regions to oceanic ranges was meant to salvage area studies from their geopolitical obsolescence, and the epistemological displacement from hardcore, neo-positivistic and developmentalist social sciences to relativistic, postmodern and postcolonial multiculturalism was a response to the economically driven and globally experienced cultural turn, the emergence of Hispanic Transatlantic Studies can be understood as part of the pan-Hispanist cultural policy promoted by the Spanish State. Confusedly entangled with the overlapping interests of Spanish capitalism and transnational corporations, this global geopolitical strategy aims at restoring the metropolitan cultural and moral hegemony over the Hispanic world.
An inventory of authors and playwrights, either born or resident in Uruguay at any point in histo... more An inventory of authors and playwrights, either born or resident in Uruguay at any point in history; second, an index of the theatrical plays, published or not, staged or not, attributed to them; and finally, a file containing critical-analytical reviews of an extensive and representative selection of plays. The original index, updated and revised according to the latest publications in the field, records a total of 613 playwrights and 2,941 plays, 858 of which are critically reviewed.
Transatlantic Studies are the outcome of a dual shift: a geographical displacement provoked by th... more Transatlantic Studies are the outcome of a dual shift: a geographical displacement provoked by the geopolitical de-banking of area studies and an epistemological rift produced by the biocapitalist regime of accumulation. This combined shift translates profound geopolitical realignments, economic transformations and epistemological quandaries that make up our global age. If the geographical displacement from continental regions to oceanic ranges was meant to salvage area studies from their geopolitical obsolescence, and the epistemological displacement from hardcore, neo-positivistic and developmentalist social sciences to relativistic, postmodern and postcolonial multiculturalism was a response to the economically driven and globally experienced cultural turn, the emergence of Hispanic Transatlantic studies can be understood as the last-ditch effort of U.S. Hispanism to regain its lost prestige and, perhaps, its historical hegemony by taking part on this global geopolitical realignm...
Este ensayo postula la necesidad de tener en cuenta las transformaciones operadas por el nuevo re... more Este ensayo postula la necesidad de tener en cuenta las transformaciones operadas por el nuevo regimen de acumulacion de capital global, flexible y combinado sobre la sociedad uruguaya y la subjetividad de los uruguayos en cualquier estudio que trate de aprehender los procesos culturales en el Uruguay posneoliberal. Distanciandose del culturalismo explicito o implicito que predomina en corrientes criticas de punta, como los estudios culturales, el poscolonialismo, la critica de la colonialidad y la interculturalidad, por mencionar algunas, el autor propone atender a la interseccion de la economia politica con la economia libidinal en la configuracion de un regimen de dominacion biocapitalista y la sustitucion del modelo de ciudadania moderna, basado en el homo politicus, por la subjetividad autoempresarial, hedonista y narcisista del homo economicus.
Despite the trendiness of the term and the opulent bibliography on the topic, which grows exponen... more Despite the trendiness of the term and the opulent bibliography on the topic, which grows exponentially day after day, there is a great deal of confusion about the meanings of globalization. Such confusion is understandable indeed, given the contested status of a term that finds itself at the center of complex political struggles and ideological mystifications that pit globaliphilics and hyperglobalizers against globaliphobics and skeptics, not to mention the myriad of transformationalists or third way globalists, for the control of a global imaginary that, according to German philosopher Peter Sioterdijk, serves as a sort of negative ideology for these cynical postmodern times in which we live. What do we mean when we talk about globalization today? Is "transnational" equivalent to "international" or "multinational"? Is globalization a synonym for "postmodernity," or "New World Order," or "the information age," or "la...
Si algo hemos aprendido acerca de la memoria en las últimas décadas del pasado milenio ha sido a ... more Si algo hemos aprendido acerca de la memoria en las últimas décadas del pasado milenio ha sido a sospechar profundamente de ella. No tanto por su falibilidad como por su maleabilidad. Y no se trata, por supuesto, de nada nuevo, pues ya Platón debatió en diversos escritos-particularmente en Fedrosobre ambos problemas, aunque es sobre todo a partir de la segunda mitad del siglo XX cuando estos pasan a convertirse en obsesión. Sobre todo el segundo, pues si el carácter falible de la memoria es una preocupación constante en la historia occidental desde la antigüedad clásica, su maleabilidad-es decir, ese carácter plástico y flexible que la hace susceptible a construcciones, destrucciones, prescripciones y proscripciones constantes-es un hallazgo-y antes un ejercicio-de la modernidad. No es casual que la memoria sea un referente explícito o implícito permanente tanto en la reflexión de Marx, como de Nietszche, como de Freud, acertadamente definidos por Ricoeur como "filósofos de la sospecha". Al fin de cuentas, la memoria es maleable porque falible y falible porque maleable. Esta sospecha, no obstante, no ha disminuido el valor epistémico y hasta ontológico adquirido por la memoria, todo lo contrario. Cuanto mayor la crisis del sujeto moderno y las instituciones que le sirven de fundamento, como el estado, la nación y la modernidad misma, mayor misterio adquiere ese insondable poso de la subjetividad y las identidades. Más necesario se vuelve, más elusivo también. En un momento quizás culminante de la civilización
The traumatic experience of state terrorism in the Southern Cone countries during the 70s settled... more The traumatic experience of state terrorism in the Southern Cone countries during the 70s settled the question of memory and, more specifically, of the politics and policies of memory, in the political debate, cultural essay, artistic practice, and academic research. Then, other countries, also dragged by sociopolitical traumatic experiences, assumed this problematic, which by no means is limited to Latin America, as evidenced by that sort of universal trope of historical trauma of modernity that is the Shoá.
A Companion to Latin American Literature and Culture
The gaucho was the ethnic product of very specific ecological, economic, social, and geopolitical... more The gaucho was the ethnic product of very specific ecological, economic, social, and geopolitical circumstances that coalesced in the prairies of what is today Argentina and Uruguay from middle seventeenth century to the end of the nineteenth century. The word gaucho whose ...
Sólo tiene derecho a encender en el pasado la chispa de la esperanza aquel historiador traspasado... more Sólo tiene derecho a encender en el pasado la chispa de la esperanza aquel historiador traspasado por la idea de que ni siquiera los muertos estarán a salvo del enemigo, si éste vence. Y este enemigo no ha dejado de vencer (Benjamin 118-9)
Revista de Crítica Literaria Latinoamericana, 1989
Leo Masliah es, ademds de narrador de fuste, uno de los creadores mas prolificos y originales del... more Leo Masliah es, ademds de narrador de fuste, uno de los creadores mas prolificos y originales del "canto popular" uruguayo. Este movimien-to, surgido bajo el regimen de terror imperante en Uruguay entre 1973-19851,es la experiencia cultural mas rica del periodo. Vinculado ...
The screen of my PC has become a transmitter of very deep feelings; I have cried, I have laughed,... more The screen of my PC has become a transmitter of very deep feelings; I have cried, I have laughed, and I'll keep doing it. (Stella Camañ o, 'Feliz cumpleañ os', Rodelú , 5 June 2001) Although figures vary widely, according to conservative estimates about 500,000 Uruguayans migrated during the last thirty-something years, a figure that represents about 12% of the total Uruguayan population, a significant percentage by any standards, only negligible, perhaps, in absolute numbers and in global scope. According to the most reliable studies, 400,000 people would have migrated between 1964 and 1981. If we add to this figure Adela Pellegrino's unpublished estimate that from 1985 to 1996 there is a yearly negative balance of 7000 migrants, we can project a total approximate figure of more than 500,000 (see Pellegrino et al., 1987). As a consequence of wider access to technological means brought about by the information revolution, communication between migrants and their relatives has changed dramatically over the years, as well as the frequency and the character of their trips back home. The postal correspondence of the 1960s was replaced, first, by the audio recordings of the 1970s and later, by the telephone conferences and videotapes of the 1980s. Furthermore, air transport became much more accessible, faster and cheaper than ever before. In the 1960s and early 1970s, for instance, if somebody travelled to the USA on one of the few weekly flights, the whole family went to the airport to say farewell to the adventurous wanderer or the seeker of fortune. It was a very emotional ritual, where people gathered to mourn the separation, which, no matter the circumstances, was always lived as final and sad. It was a perfect opportunity for the performance of affections, solidarity and perhaps other, more obscure, perversely unpronounceable feelings. Over the years, however, the abundance of travellers and the frequency of departures ended up wearing down the ritual. The scene of entire families leaving the country for good became a normal occurrence of everyday life, part of contemporary culture. In the 1990s, when somebody flew on one of the several daily flights to the USA, she/he probably would have been dropped off at the airport by a friend. No more tears, no more tearing apart, a simple hasta pronto. Paradoxically though, the deritualization of travel and communication has promoted the emergence of new, perhaps surrogate rituals, such as the performance of the cultural memory of the pagus in virtual communities of Internet users where the nation is re-enacted through the daily exchange of memories. 2 Rodelú (acronym for Repú blica Oriental del Uruguay), the most established and best maintained Uruguayan e-group on the Internet, has over 1000
... The chica, on the other hand, a dance of loose couples, would be the nucleus of zemba (a fune... more ... The chica, on the other hand, a dance of loose couples, would be the nucleus of zemba (a funeral dance). ... New York: Frederick Ungar Pub., 1970. Capagorry, Juan, and Nelson Rodriguez. La murga Antologiay notas. Montevideo: CQmara Uruguaya del Libro, 1984. ...
... Pedro Barran, Roque Faraone, Benjam?n Nahum, Guillermo V?zquez Franco, Juan Antonio Oddone, M... more ... Pedro Barran, Roque Faraone, Benjam?n Nahum, Guillermo V?zquez Franco, Juan Antonio Oddone, Manuel Claps, Roberto Ib??ez, Carlos M. Rama ... Iturriberry, Fernando Garc?a Esteban, Luis A. Faroppa, Carlos Mart?nez Moreno, Blanca Par?s de Oddone, Carlos Real de Az ...
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