The critical-poetic reconsideration of the Baroque, especially from the second half of the 20th century, became a possibility for reevaluating the cultural legacy presented by the Ibero-American colonial experience. In this way, the article intends to analyze in this article how the synchronic effort to approach and reappropriate seventeenth-century forms, which supported the neo-baroque pretensions of the avant-gardes, engendered a kind of seditious tradition. Furthermore, how the aesthetic-cultural effects of this essayistic operation enabled an allegorical construction of Latin American being and becoming. In other words, based on the critical-poetic dialogue between Latin American intellectuals, the discussion seeks to identify and understand another way of dealing with tradition and the place of allegory in the neo-baroque operation of reconsidering the past.
The concept of lieux de m & eacute;moire, developed by the French historian Pierre Nora, has been widely exported to oth-er latitudes on a global scale. In line with the well-known glo-balization of memory, its progressive incorporation into the field of memory studies in Latin America has been a success. Since then, however, its relevance has been little examined in depth. This article reflects on this gap, returning to the com-plexity of the notion in order to channel its use from the per-spective of the history of the present time. To this end, and through some representative cases located in Argentina, theo-retical and methodological guidelines are proposed based on the crossing of the contributions of the original historical cur-rent and that which studies traumatic pasts. In this way, it is hoped to contribute to a more precise knowledge of the mean-ings attributed to sites of memory in our latitudes.
The article presents new perspectives on the production of historical knowledge in the Anthropocene, based on a critique of the limits of history as a collective singularity. It hypothesizes that the power of history in times of catastrophe does not reside in the updating of overarching categories that produce amorphous pluralities, but in the enumeration of a summary of potential worlds and regimes of historicity, pointing to other possible futures. To this end, the article first analyzes the contributions of the ontological turn to the formulation of centrifugal and counter-hegemonic historical practices. Then, based on the discourses of Indigenous intellectuals gathered by the Caminhos deAbya Yala project, it argues that the incorporation of the principles of the ontological turn into historical research strains the boundaries of intellectual history towards more appropriate ways of interpreting the political vocabulary of Indigenous intellectuals.
This article analyzes the dynamics of port-city-island hinterland interaction in three Argentine port enclaves that have become port cities: Las Conchas (Tigre), San Fernando, and Rosario. Its focus is on their public and private stakeholders and the economic, social, and cultural development of the neighboring islands in the Paran & aacute; River Delta. While similarities are observed across the pre-industrial, infrastructural, and recessionary stages between the 19th and 20th centuries, differences are also noted in state intervention and the relationship between each city and "its" islands based on the markets they served. By suggesting the relevance of this type of comparative study for understanding, on a larger scale than just the local one, the links between stakeholders in relation to the use of the river and the delta, it also seeks to provide a historical perspective on the concerns for achieving sustainable development.
The article argues that the idea of mestizo Brazilianness was popularised in the United States and Cuba before Gilberto Freyre was established as the main name associated with the myth of Brazilian racial democracy from the 1940s onwards. The article "Brazil and the Negro: the process of race revindication", published by Richard Pattee in 1937, and its translation into Spanish by Gustavo E. Urrutia, evaluated the Brazilian mestizo, supported by the concept of the cosmic race of the Mexican intellectual Jos & eacute; Vasconcelos. Pattee and Urrutia's texts echoed the intellectual production on the Negro in Brazil and the Afro-Brazilian congresses of 1934 and 1937.
