La música como reivindicación de género en "Margarita y el lobo", de Cecilia Bartolomé

El carácter innovador y feminista del mediometraje Margarita y el lobo (1969) supuso la censura total de la película y el ostracismo hacia su directora, la entonces estudiante de la EOC, Cecilia Bartolomé. En este artículo repasamos sus anteriores cortometrajes para desgranar los primeros matices de protesta así como la utilización de la expresión musical como vehículo del discurso feminista en Margarita y el lobo. A través de los planteamientos de la musicóloga Susan McClary que abordan sexualidad, género y feminismo concluimos con una visión del análisis de género en las obras musicales, al vincular sus es­tudios al film de Bartolomé. Del mismo modo, analizamos la función que cumple la música en el medio­metraje. Para ello, examinamos el repertorio de canciones presente en Margarita y el lobo para terminar reconociendo la función discursiva y referencial como piezas claves en la película de la directora.

From labelling to social aid for immigrants in the 21st Century

Migration is as old as humanity, but since the 1990s migration flows in Western Europe have led to societies that are not just multicultural but so-called «super-diverse». As a result, Western towns now have very complex social structures, with amongst others large amounts of small immigrant communities that are in constant change. In this paper we argue that for social workers to be able to offer adequate professional help to non-native residents in town, they will need balanced view of ‘culture’ and of the role culture plays in social aid. Culture is never static, but is continually changing. By teaching social workers about how to look at cultural backgrounds of immigrant groups and about the limitations of then role that culture plays in communication, they will be better equipped to provide adequate aid and will contribute to making various groups grow towards each other and to avoid people thinking in terms of ‘out-group-homogeneity’. Nowadays, inclusion is a priority in social work that almost every social worker supports. Social workers should have an open attitude to allow them to approach every individual as a unique person. They will see the other person as the person they are, and not as a part of a specific cultural group. Knowledge about the others makes them see the cultural heterogeneity in every group. The social sector, though, must be aware not to fall into the trap of the ‘inclusion mania’! This will cause the social deprivation of a particular group to be forgotten. An inclusive policy requires an inclusive society. Otherwise, this could result in even more deprivation of other groups, already discriminated against. Emancipation of deprived people demands a certain target-group policymaking. Categorized aid will raise efficiency of working with immigrants and of acknowledging the cultural identity of the non-natives group. It will also create the possibility to work on fighting social deprivation, in which most immigrants can be found.

These things are alive: relationships between material culture, communities, and archaeological legislation

This paper deals with the relationship between different sets of archaeological legislation, material culture and communities. First it presents a historical sketch of the heritage legislation in the West and its contemporary uses. Secondly, it shows how alternative archaeological agencies, such as community archaeology, deal with these problems. The discussion is especially relevant in Brazil, where contract archaeology is presently overwhelming, and the issue is raised in the last part of the paper.

Negative Archaeology. The Archaeological Borders of the Present

Nowadays, archaeology is trying to redefine its relation with objects. This change is taking place at the same time as the West is breaking once and for all with the generation who did the rural exodus in the mid of the twentieth century. The present paper proposes a revision of the conditions that allow us to both define this rupture and at the same time determine our affinity with materiality. This is done through a reconsideration of the relation between the past and the present and the dynamics marking this difference. We are situated in a moment when the experience of time is shifting and thus so is the integrity of archaeological objects. Under the name of Negative Archaeology, the border between past and present is explored. This border determines the creation of the past in a present which intends to homogenise changes. Archaeology is a unique discipline which could prevent this process, or at least bear witness to the dynamics to which objects seem to be subjected. Obscolescence is introduced as a concept in an attempt to name the aforementioned problem.

La escritura de los jóvenes en los chats en el siglo XXI

El presente ensayo versa sobre la conversación escrita que mantienen los jóvenes hoy en sus chats. Se tratan las diferentes variedades lingüísticas. La escritura de los chats equivale a una conversación: los textos escritos se convierten en textos orales, las conversaciones se transcriben y las normas lingüísticas se rompen. Esto no significa que los jóvenes no sepan cuáles son, pero en los chats, no les interesan.