#claudio lomnitz

[lamiseriadesiylosotros]

La antropología ha demostrado que la dominación masculina es la base sobre la que se construyen las demás desigualdades.

El feminismo es, por eso, el movimiento de emancipación mas importante que hay. No existe otro que tenga prioridad. Sus demandas son ya impostergables.

Claudio Lomnitz-Adler

[milkboydotnet]

If a comrade was thought to be opportunistic and had personal ambitions, that person could be prone to selling out and maybe even to selling out his comrades. For this reason, the line between personal dislikes and suspicions of treason could get thin, and work was required to keep them distinct.

Claudio Lomnitz, The Return of Comrade Ricardo Flores Magón

[a-typical]

Mexico

During this time, as scholar Claudio Lomnitz wrote, the Days of the Dead “became a generalized marker of national identity” that stood “opposite of the Americanized celebration of Halloween.” Those who had once rejected the Días de los Muertos (or who lived in areas where it had never been practiced at all) came to see the celebration as very Mexican. Not only did Días de los Muertos return to major cities—looking at you, James Bond parade; the festival also came to represent the struggles of many disenfranchised political groups. These groups adopted Días de los Muertos to mourn for those kept from the public eye, including sex workers, indigenous and gay rights groups, and Mexicans who had died trying to cross the border to the U.S. In the last forty years, Días de los Muertos has come to represent popular culture, tourist culture, and protest culture throughout Mexico. And Mexico itself is viewed as a world leader in practicing engaged, public grief.

— From Here to Eternity: Traveling the World to Find the Good Death, Caitlin Doughty

[a-typical]

MEXICAN POET Octavio Paz famously said that while citizens of Western cities like New York, Paris, and London would “burn their lips” if they so much as uttered the word “death,” “the Mexican, on the other hand, frequents it, mocks it, caresses it, sleeps with it, entertains it; it is one of his favorite playthings and his most enduring love.”

This is not to say Mexicans have never feared death. Their relationship with death was hard-won; it emerged after centuries of brutality. “Rather than becoming a proud and powerful empire,” Claudio Lomnitz explained, “Mexico was bullied, invaded, occupied, mutilated, and extorted by foreign powers and independent operators alike.” In the twentieth century, as the Western world reached its peak of repression and death denial, in Mexico a “gay familiarity with death became a cornerstone of national identity.”

— From Here to Eternity: Traveling the World to Find the Good Death, Caitlin Doughty

[jewishbookworld]

Nuestra América: My Family in the Vertigo of Translation by Claudio Lomnitz

Nuestra América: My Family in the Vertigo of Translation by Claudio Lomnitz

In Nuestra América, eminent anthropologist and historian Claudio Lomnitz traces his grandparents’ exile from Eastern Europe to South America. At the same time, the book is a pretext to explain and analyze the worldview, culture, and spirit of countries such as Peru, Colombia, and Chile, from the perspective of educated Jewish emigrants imbued with the hope and determination typical of those who…

View On WordPress

[billherbert23]

Leonora, Linares and the Alebrijes, 1

Leonora, Linares and the Alebrijes, 1

(I’ve been meaning and indeed longing to get back to this account of my non-encounter with Leonora Carrington two years ago in Mexico City, and to describe what I met instead. Revisiting my drafts within a month of the earthquake there, I’m mindful that what to me was an exciting cultural event unfolded in the indeterminate lull between recurring tragedies. Schedule-juggling has been partly why…

View On WordPress

[astridlmendez]

Escribí un texto sobre dos ensayos que abordan y profundizan el problema de la niñez cuando se agrava la situación en sus países de origen: las dificultades de los niños en México o cuando intentan llegar a Estados Unidos desde el Triángulo del Norte —Guatemala, El Salvador y Honduras—. Se publicó el domíngo 18 de junio en el suplemento cultural del periódico El Universal.

[iwrotehaikusaboutanarchism]

“ Like other symbols of purity, Ricardo and his closest collaborators were solemnly set apart. Soon they would be referred to reverentially as “Precursors of the Mexican Revolution,” despite the fact that they were its contemporaries. Along with this displacement in time—the denial of this group’s contemporaneity—the radical group’s binational makeup was played down in favor of a patriotic reading that allowed the Mexican Congress to celebrate the national hero with little mention of his foreign collaborators. In short, while in the United States the group is but the vaguely recalled fringe of a dimly remembered margin, in Mexico, the group was hallowed in national history, but only after being place safely outside—”prior to” and “above”—mainstream revolutionary history, and then only after being “brownwashed,” that is, made Mexican, with its foreign ties expunged. Only thus could Ricardo Flores Magon be safely placed in the hallowed niche of the sacred ancestor. “ -Claudio Lomnitz, The Return of Comrade Ricardo Flores Magon