All things PanchitX: Peanuts, biopolitics, and the global south

IF 0.5 Q3 SOCIAL SCIENCES, INTERDISCIPLINARY CULTURAL DYNAMICS Pub Date : 2023-12-22 DOI:10.1177/09213740231223842
Ana Ugarte
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Abstract

Exploring the genealogies, lexical ancestors, and uses of the term “Panchito,” this scrutiny delves into the vast cultural representations, popular attitudes, and othering discourse of this disparaging epithet for Latin Americans in Spain. The piece takes stock of the naming of othered Panchos in Spain, the United States, and Latin America––tapping into an Xness of the Global South where the lives of peanuts and peanuts as people intersect through the conceptual reduction and dismissal of humans and botanical life. Panchito originates as a racializing metaphor that compares Latin American persons with roasted peanuts, also called “panchitos” in Spain. Drawing from a posthumanist and materialist take on biopolitics, the essay unearths links among persons, peanut plants, animals, and sounds shaping PanchitX ontologies. The botanical properties of this grain legume, the history of peanuts’ connections to slavery, as well as peanuts’ strong presence as a Latin American “thing” in Global South imaginaries are all pursued here to provide occasions for new paradigms, insights, and questions on global LatinX cultures.
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PanchitX 的一切:花生、生物政治和全球南部
通过对 "Panchito "一词的谱系、词汇祖先和用法的探索,该作品深入研究了这一蔑视西班牙拉美人的外号的大量文化表征、流行态度和他者化话语。该作品评估了西班牙、美国和拉丁美洲对被他者化的 "Panchos "的命名--通过对人类和植物生命的概念还原和否定,挖掘出全球南部花生和作为人的花生的生活相互交错的Xness。Panchito 起源于一种种族化隐喻,将拉丁美洲人与烤花生(在西班牙也称为 "panchitos")相提并论。文章从后现代主义和唯物主义的生物政治学角度出发,揭示了人与花生植物、动物和声音之间的联系,从而形成了 PanchitX 本体论。这种谷物豆科植物的植物特性、花生与奴隶制的历史联系以及花生作为拉美 "事物 "在全球南方想象中的强大存在,都在这里得到了探讨,从而为有关全球拉美文化的新范式、新见解和新问题提供了契机。
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来源期刊
CULTURAL DYNAMICS
CULTURAL DYNAMICS SOCIAL SCIENCES, INTERDISCIPLINARY-
CiteScore
0.90
自引率
0.00%
发文量
20
期刊介绍: Our Editorial Collective seeks to publish research - and occasionally other materials such as interviews, documents, literary creations - focused on the structured inequalities of the contemporary world, and the myriad ways people negotiate these conditions. Our approach is adamantly plural, following the basic "intersectional" insight pioneered by third world feminists, whereby multiple axes of inequalities are irreducible to one another and mutually constitutive. Our interest in how people live, work and struggle is broad and inclusive: from the individual to the collective, from the militant and overtly political, to the poetic and quixotic.
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