Mafalda condensed two main themes  generational and gender. In terms of gender, Mafalda presented in style  androgynous apart from traditional gender role physique. She was drawn in a skirt, however her female attire failed to soften her boyish features and personality says Cosse. This character framing of a young girl hadn’t been previously seen or depicted in a light away from stereotypical standings of women. The advent of social class was another point in this story that impacted people’s consciousness around the differences amongst classes. In addition to looking different the protagonist would find herself in unique situations, responding in a fashion unseen (again) by someone of her demographic. The interpersonal relationship this character had was also unique. Cosse says that Mafalda was depicted in a comforter position in relation to her mother and challenged traditional ideas of motherhood. Stating that women should gain a degree to be successful when at the time it was uncommon for women to attend post secondary. 

“The value of motherhood was also inverted, as the daughter’s demand entailed that being ‘‘somebody’’ required a ‘‘degree,’’ in contrast to the traditional idea that motherhood was the natural female vocation. The irony resonated clearly with both male and female readers alike: the intellectualized little girl and her mother embodied the conflicts sparked by the new styles of womanhood.’’

This made me think about how there is always a realest or challenger within archetypal storytelling. Someone who does something for the first time or challenges the constraints of one’s own circumstance in pursuit of something different. These kind of questions beg to consider what ways does storytelling and archetypes share society? Or, the counter acting of stories and narratives to assume some other more desirable way of living or being. This example of storytelling and depicting of characters is an example of someone challenging what is expected, assumed or constrained. This text also points out the ways in which this world that is so fixated on gender.  

This article by Shane Greene is a telling report on the climate of punk culture in the 1980’s till very recently.

Greene identifies and explores the nuances within the fringes of this genre and the people associated in this classification. Punk culture as it concerns Peruvian teenagers comparatively to western punks or Euro-punks in this piece is differentiated by social class and geographical access to various forms of music media. This is distinguished in his tellings of the access of vinyl vs. cassette tape. Saying that the advent of vinyl however superior in sound was something that people with disposable income could afford. While, more economically challenged punks in Peru were only able to access cassette tapes and recordings dubbed. The trend of cassette tapes and recordings of punk covers and originals became the norm in the global south and asserted a precedence for DIY-culture in the punk diaspora. This quote stuck out for me and emulated what this specific species of punk sought to bring to the genre. “not giving a fuck” followed closely by “not giving a fuck if you are punk or not.” In short, to be maximally punk one starts by disregarding others’ definitions, including others’ definitions of what punk is or can be. Thus we might consider that one of punk’s overarching discursive intentions—what one means to do by engaging in a punk means of underproduction—is to disregard: to refuse to respect, to repudiate rather than hold in esteem. Punk starts with refusal and then you find a way from there. ” His raw and off the cuff way of saying what punks distinguishes in Peru is the catalyst of the cassette tape, dubbed versions of popular punk songs and a veering away from cultural norms as it concerns the mainstream. Advocating for more homegrown creations opposed to the mass production of one school of thought at the expense of others (re: the punks. ) Being punk is actively promoting counter culture narratives and ways of doing things apart from what is expected or assumed. 

Galeano separates the ecosystem of soccer into sections and dissects the sport from each position in the game. The exploration of each roles of the player, goalkeeper, the  idol , the fan, the fanatic, the goal, etc. The explanation of the referee is done well and suggests how the job requires to run the entire game. And, how the position requires to be free of shame or discrimination against any one team. Then goes on to say that in Spanish the name for the referee is translated to arbitrary. I found this cheeky and light hearted, like much of the text. Another point that stood out for me was in the comparison of manager and trainer. Where the manager says are you ready to win? And, the trainer/or specialist asks if you are ready to play? Suggesting the differing perspectives and considerations each player has to have amongst playing in a professional soccer league. Galeano explains how entry into professional soccer leagues is partially being good at the sport but then also luck. Going on to say how important soccer is too many people at a very fundamental level and even suggesting religious and spiritual union with the spirit of soccer. Saying that even the feet are compelled by the spirit and encourage the players moves. What is interesting in this text is the outlining of soccer from not only a sports perspective but the implications on society, religion and politics. We learn that soccer as a sport was invented in China. It isn’t clear whether soccer was brought to Latin America or if it’s something that has always been present.

The historical variations that soccer has morphed and changed is seen in Egypt, Japan, Scotland, England and Latin America. Galeano also mentions the first published mentions in popular culture through theatre.  The mention of racism briefly in the discrimination against two people of colour in one team was unfortunate to hear. However, this kind of disqualification has been called in other places in sports. For example, in the All Native Basketball Tournament with the call to question in someones mixed nationhood on an all indigenous basketball team. This kind of disqualification is unfortunate and ostracizing  to those players in question. In conclusion, throughout each section of the text you begin to understand more deeply how the sport is revered and held within these communities. In addition to historical importance for the sport worldwide.

The intersections of greco roman wrestling to the present day experience of cholitas in arenas in Bolivia I found fascinating. I didn’t realize or fully appreciate, previous to reading the article, how wrestling came to be in the Americas or the impact it has in so many pockets of livelihood. The breakdown of the art is done through the lens and voice of different wrestlers throughout history. I thought this was well done and tied well at the end when the writer of the article explains the best way to understand wrestling fully is to hear it from the wrestlers themselves. And, of course this is how it was done here in this text. The succession of players in this field was interesting to read and hear how they almost all piggyback on each other but add their own flare or piece of individuality to the mix. The emphasis on marketing was also interesting to me. Especially in this beginning about how they had to market it in the beginning to gain favor, etc. Then, working into the more detailed perspectives of the field where certain people are being exploited and many people are pushed into different fractions of the work. Then moving onto how the inceptions of wrestling were rooted in theatre, dramatics, and the circus. The classification of the ring or  stage where the wrestlers perform and tell their story still having undertones of its circus origins was interesting as well. 

“Closely linked to the ancient symbolism of the ritual, that is, the dramatization of the basic dilemmas of human existence. This spectacle enacts the greatest of these dilemmas: the struggle of man against man.” In the symbolic sense, victory and defeat are easily understood concepts.” (pg.17) The last piece i’ll mention is the narrative or story within a story that is going while we/ or the audience rather is witnessing or collectively experiencing together. Which is one of good vs. evil or a karmic working out of everyday angst or frustration about a less than fair world or one of great misfortune sometimes. Now, this role playing of the good one or the evil one who prevails is a way for the individual to gain some kind of reckoning with this internal battle happening. As a community practice I think it’s very healthy and effective way to deal with this internal problems someone may have. Or, what a community may have but are compartmentalizing into the status or narrative the wrestler or cholita is fulfilling.  

The cult of Maria Lionza is very fascinating to read. It reminded me a little of the novel Halfbreed by Maria Campbell. Not only because the two have the same name but because the two are kind of novelty in the mixed nationhood narrative. As well as being indigenous and women of colour. However, in the accounts of Maria Lionza I would say her presence is more so spiritual and idealized in culture. However, I appreciated how she was one of the only human women to be idolized and be of a mixed background. Most times we hear narratives about the purity of ones background being closest to godliness. The on going hybridization of this archetype is typical in post colonial worlds. I wasn’t surprised at all to read this. I know in our other discussions we discussed the on going reworking of culture over time and how it changes sometimes to suit todays needs. This publication did real a bit like our storytelling and folklore work from previously in the semester. Definitely, in the first story about the snake this read a lot like folklore as there seems to be an underlying anxiety or mystery to the nature of the “snake” archetype in the story. I was wondering throughout the story what may be the underlying messaging behind the snake. And, how reaching out to healing women in regards to this would help? Is it speaking to a sacred feminine being lost or not being heard within society? Is the male snake a synonym for exploitation or colonialism? Was there yet another safe way to discuss internal battles within society without being caught? In what other ways is Maria Lionza associated with ecofeminism and indigenous worldview on governance? I have more questions than answers at this point and I am at peace with that. Because, at the end of the day i’m just happy this patron saint can provide insight and leadership from the sacred feminine and hope that , that goodness lives within inside me too. Maybe this is the message and medicine of Maria Lionza.

Sucre 2016

Within the confines of this paper I will attempt to encompass the majesty, artistry and social implications of graffiti in Latin America. To make things a bit easier (and for times’ sake) I will focus more deeply on the implications of graffiti in Bolivia. Within the lens of post colonial framework and reference. And, how censorship played a role in the prolific political nature of many pieces in question. Demonstrating that since the time of the civil war, non-indigenous parliament and contact with new religious influences; how has the correlation of all of these forces translated into the art and internal unrest amongst people. Capturing the succession of graffiti since contact and more popularized in mass media. I will also offer original photographs I have taken in various places in Peru and Bolivia. I would like to compare and contrast the colour, shape, and archetypes used in political messages in Bolivian graffiti. The presentation will largely be images and observing particular pieces. While also offering insight from a historical stand point the utility of graffiti in post colonial worlds. Re: who is in power in my ancestral land? And, why is this the only place I can express myself and the unrest I feel? These questions are the ones I have in my research. As well as, how are the people who encompass this work are sometimes like authors of the socio-political reality and window into a much deeper truth. The subtitles of this work is reflective of a much older narrative and cosmology hidden in the strokes and pigments alive in this work. And,  the souls behind this work and what it represents on a community scale to see unrest expressed through throwing paint on walls. Isn’t this what we have always done? And, is there something elegant about some of it? Is there a utility to graffiti that for whatever reason we have disregarded as something to look down upon? And, is there an opportunity for cultural revival through this work? What are the implications of this medium on a long term scale? All of these questions to say, I believe graffiti can be informative to socioeconomic and political feelings of the common or the working class. As well something that brings immense community pride and communication to all members.  

Sucre 2016

Sucre 2016

Palmer, L. M. (2017). Rhizomatic Writings on the Wall: Graffiti and Street Art in Cochabamba, Bolivia, as Nomadic Visual Politics. International journal of communication [Online], 3655+. https://link.gale.com/apps/doc/A534020740/LitRC?u=ubcolumbia&sid=LitRC&xid=ca90e5ea

The unfortunate circumstances described in the accounts of cross boarder living is reminiscent of many trade ports and even our own city Vancouver! The article “A Narco without a Corrido Doesn’t Exist”, explains the various ways that drug trafficking is embedded in the fabric of the culture today in Latin America. The article then begins to explain how censorship and the ways narco lifestyles are depicted in various media (songs, archetypes, marketing, film) is on the said of the narco. And, how this may have a deeper meaning psychologically for the people involved in this fantasy and depiction. Somehow by creating this rose coloured glasses version of present day reality; and making it digestible or even enjoyable is the goal of this expression. The backlash against this is in the other demographic that bares the brunt of this narco activity (cops, government officials, US government.) The idea was that by having this violent music and imagery it would encourage more violence. However, Mexico and other urban centres close to boarders (Vancouver, Detroit, New York) have always since trade and cross boarder dynamics has come to be; have been in some way impacted and exposed to violence related to drug trafficking or gangsterism. So, to suggest that the presence of this music would inhibit anymore or any less violence is irrelevant and perpetuating censorship. In conclusion, my question is how is a people so deeply entrenched in poverty and war supposed to think otherwise about narco culture when it is the very thing that is keeping food and roof over their head? And, possibly a generational archetype associated with even earlier narratives about being a bandit and brave. The funny nuances of a culture in modernity is not always as it appears and even as the person it is translated too in the present moment may have adapted certain ideologies out of context that got translated and transformed overtime as the circumstances changed. Archetypes change and adapt as needed and as we understand that narrative to be. Also, as the little girl stated she enjoyed the song about the female narco, speaking proudly about her body, but did not in fact want to be a narco. This speaks to the deeper underlying mission of a lot of these glory anthems each culture has to insight courage. And, if the courage a mass population needs is the gumption to sell drugs across boarders thats what the song is going to promote. I beg the question why be mad at the song that is created in service of a populous forced into drug trafficking and other underground professions; when you should be asking what made it so these people had to make a song about this ? Where are these ideas coming from and from which people? And, why doesn’t anyone care about the welfare and livelihood of whole zip codes and generations of people impacted by narcos and drug trafficking. 

The movie scene we watched in Black Orpheus is representative of the time it was filmed, as well speaks to the mixed nationhood of the region. We learn early in the course about the complexity that is Brazil. The city itself is and was known for its port activity. With the stark history of the area being a site for the transatlantic slave trade we begin to see why the representation as it is in the film is so. The film itself is lovely and has musical elements that soften the social norms that would not be as welcomed today. The main woman in question that the frame is centred around, seems to be the main point of focus from the films standpoint but also from the community member’s in the market. As the frame moves in a continuous motion with the music, we follow this woman through the market. This kind of beautiful woman archetype in the market place is seen often in neo-colonial scenes and is reminiscent of possible older days in Spain or Italy. I feel like this scene has been done before in similar films of its time. I wasn’t surprised to see it in this film, depicted the way it was. Someone did a make a comment about how this scene starkly contrasts themes like street harassment and sexualizing of women of colour — which I do agree with. As if you compare the other characters in the scene they aren’t as sexualized as this character. Then moving on to the representation of the balloon as the sun and how the movie ends and begins with this image was a tactful symbol used in the film.

The following two articles were both forms of internal displeasure over the situation. And, a series of reactions from the protagonists. The first article I will discuss is the Cooking Lessons piece where the main character is a female and newly married wife. Her position in the situation speaks and reads melancholic. Throughout the story you can feel the contempt she feels for her birth right position of having to marry a man. She explains making love with her husband as always medical and something that is like cutting meat. As the reader you felt as though the story was a cautionary tale to younger women of the duties of wife. The setting of the kitchen is representative of a safe place of holy communion almost. A place where her as a wife can gain solac from her wifely duties. The ending of the story is anti-climatic as you don’t really find out what the final resolve of her thinking is going forward. Or, if she will remain married or run away from her ruin? The next article more academic in nature is speaking to the complication situation of genetic modification of corn and the impact on the  meso-americans of predominantly Mexico. The choice to protest the corn commodification and denial of indigenous people of producing their ancestral main stample. The negligence or lack thereof to consider the cultural and socioeconomic implications of this happening are disgraceful and a testament to the erasure and environmental racism that still persists till this day. The emergence of the restrictions resulted in the decision of a local NGO to develop a seed bank. 

The neo-globalization situation that exists today has resulted in a wide practicing trend of mono-cropping. Which would effectively harm and diminish local production of the many species of corn that have existed since and immemorial. Something that stuck out to me is that USA is producing twenty times as much corn as Mexico but sell it at prices lower than its cost to produce. This factor was also a main contributor to the protests and anguish by farmers and local people impacted and involved in this industry. Now, one of the main problems is this is the cultural significance and importance of corn not only economically but as a community stample. As well as ancestrally the role and action of engaging with corn is impacted by this restriction. 

All of this to say that in rebuttal local people created the Mother Seed project as an act of resistance to the transgenic contamination of the ecological integrity of the many corn species. Also, speaking to how the GMO seeds need things like fertilizer and insecticides to survive, whereas before that wasn’t necessary. This further is a barrier for indigenous people to practice their ancient scientific practices.  

Another important piece in this is to mention how this sheds light on the oppression that has persisted since the 17th century. Loss of cultural practices, healthy foods, and overall corruption. In conclusion the world beginning to consider and study the various ways that globalization is impacting indigenous communities through commodification and monocropping is a start to addressing and healing the new world with its original inhabitants and caretakers. Understanding that there is wisdom within indigenous scientific methods is going to crucial for the future. 

Articles: Legend of the Silent Bell & The Pongo’s Dream

These two stories are very similar in nature but grounded in the male and female experience as a difference. The first one I read was the Legend of the Silent Bell, this story was heard to read. As, it was written in a fashion that brought out the anxiety and anguish of the protagonist through the lines on the page. The continuing promise of the bell being named after Clara, and her continuing sacrifice on behalf was the people was touching and heart breaking. Half way through the story I felt like this story was not going to have a happy ending. As the devilish behaviour of the “master” archetype still pleading for more and more. This relationship between the two characters in this story reminded of the indigenous land rights battles that are happening today. And, the tireless pursuit of reconciliation and indian residential school settlements. The constant hurrying up to slow down and dredging an already oppressed people through the mud (so to speak.) And, for what? More promises and compromises? The anger finally felt by the girl in the end was the nail in the coffin for me. As it was something that was so human and heroic that you really felt like she deserved to win, but of course it doesn’t always happen like that. And, this story was an example of that sad fact.

The Pongo’s Dream story was again very touching and heartfelt. As well as cunning and mischievous (which I appreciated as in the last story we didn’t really get any restitution. The small nuanced details like the slave being short and the subtleties of society shown in the beginning were very Cusco. Having been there and lived there on on off one summer I really felt the authenticity of the story and message. Because, so often we get cheesy stories from Disney that depict indigenous storytelling but its not done correctly or respectfully. And, in addition is something that more non-indigenous audiences find amusing and not the people themselves. I felt like this story was speaking directly to Peruvian people. And, had messaging and experiences centred to the indigenous experience for not only the time period it was written but still rings true today. Like, the small comment about how a “half blood” community member looked down on the “indian” and spoke openly about his displacement in society. This is something that many indigenous people experience till this day, is differing experiences because of colour, blood quantum, and mixed nationality. For people who was a colonized people the ancestral people who eventually got assimilated and blended with the new power leaders of the country or more fair skinned were treated better. So it now becomes a war amongst community members for who is more like the normal and who is more like the latter (which of course, to gain power and control they had to other the traditional indigenous societies.) Effectively making the traditional indigenous groups and people them hate themselves so they would submit. This is an underlying theme throughout this story, for me. Is the self hatred oppressed people bring on themselves and each other. Which maybe wasn’t central to theme or discussion we had but is something that stuck out for me because so often again we don’t hear this side of the story. And, we definitely don’t hear stories where the oppressed turns the tables on the master and suggests he eat shit for eternity. Pretty badass if you ask me.