Neste mês de Maio a equipe do Cultura Crítica entrevistou o rapper mapuche Gonzalo Luanko, popularmente conhecido como ‘Luanko’, para saber mais de sua história. Na nossa conversa o rapper conta sua experiência como músico, e diz por que escolheu o rap como forma de luta e expressão para representar os interesses indígenas (termo que ele critica) atuais. Relata ainda como a utilização do rap para falar da cultura mapuche levou a jovens e adultos que não falavam mapudungun (língua mapuche) a se interessar pela língua e recuperar essa cultura ancestral. Como diz o rapper: « Para mim, a forma é o rap. O fundo é mapuche. »
‹‹ K. ›› se réveille un jour, au milieu d’une semaine ordinaire, en étant accusé par un tribunal. Ce tribunal, il ne le connait pas. Et il ne connait pas non plus l’accusation qui est menée contre lui. D’un jour à l’autre, alors, il est passé pendant la nuit ‹‹ d’innocent ›› à ‹‹ condamné ›› sans rien faire; il méconnait qui sont ses accusateurs et les lois qui régissent leurs États. Voici comme le protagoniste de Kafka s’adapte à l’actuelle politique migratoire de l’UE.
Conquering its independence in 1966 from the United Kingdom, Guyana remains a forgotten country in South American political mainstream. While the most part of South American countries present a considerable progress on school enrollment and adult’s illiteracy reduction, Guyana stands at the top of non-school enrollment and adult illiteracy: it has an impressive 572% bigger rate of out-of-school children than Brazil for a 26187.9% smaller population. A common project of a stronger regional political cooperation among South American countries would very likely be profitable to Guyanese domestic scopes and constitutional legal premises. It could be argue that being a country in the Caribbean region, the national de facto detachment from South America would be strategical. We want to show the reasons for this detachment, why it is not strategical, and unveil the colonial roots of this antiquate practice.
Text by Arthur Catraio
Salome and Jackson are siblings of about 11 years old from a rural region of Kenya, their daily morning starts with a manual digging in the sand in a quest for water. Their home does not has neither electricity nor piped water, and they cross a 15 kilometers distance through the kenyan savannah to get to school. In the first article of the 1948 Universal declaration of human rights we read that all human beings are born free and equal in dignity and rights. But is it true? Continuer la lecture
Ever wondered how the communications were made in the Middle Ages? In a time when there was no press or telecommunications, how could people receive the news? Used to portray as a quiet place what many modern historians have called the ‘Dark Ages’, we do not think on the loudness of medieval cities and villages. But the main means of communication of the time was the scream. The ‘screamers’ were professionals on screaming that were paid for reporting private or public events. Thus, in the case of funeral news, for example, the notification and social representation of pain would consequently be greater for a family member able to hire the scream for a longer period. The richer the deceased person, more sadness could be heard in the streets: are we so far from the medieval culture as we usually think?
Text by Arthur Catraio
If someone said “yes” to tea around your house last Saturday, that doesn’t mean that they want you to make them tea all the time. They don’t want you to come around unexpectedly to their place and make them tea and force them to drink it, while you say “But you wanted tea last week!” But if you can understand how completely ludicrous it is to force people to have tea when they don’t want tea, then how hard is it to understand when it comes to sex?
Text by Emmeline May (in Portuguese translated by Arthur Catraio)
In Christmas time, Australia is undergoing its ordinary policies of migrants detention at Christmas Island. Refugees and forcibly displaced detained in those contemporary concentration camps face moral dilemmas from which we could learn of. Pardon could be a valuable lesson for democracies. Continuer la lecture
In Brazil it still is quite ordinary to use the expression, literally translated, ‘iron yourself’ (se ferrar) as a means to curse someone. But it is only from the seventeenth century, with the regulatory jurisdiction of the slave trade during modern times, that the term ‘ferrar‘ started to be used on the Portuguese language to talk about human beings. When we use such expressions today, we reiterate the grammar value of an existing colonial past in which enslaving the other is a non serious thing—thus the importance of the national memorial festivity of the Brazilian Black Conscience day.