Media' scream. Fear and terror of the birth of media in the Twentieth Century. The article aims to critically reinterpret the role of narratives regarding the birth and childhood of media and their relation with the elements of fear and terror. Through the topos of the panicking audiences, these narratives conveyed the idea of technology's disruptive force and express its potential impact on society in terms of perception of reality, as well as in the reduction and modification of the dimensions of space and time.Though, the symbolic function of the relationship between the birth of the medium and the element of fear can take on different meanings. After having listed the different tales about the birth and the childhood of the media in the Twentieth Century, the article dwells on the role of fear and power in the evolution of narratives about the internet, revealing the diverging biographical trajectory characterizing the life path and the social perception of this medium in contemporary societies.
{"title":"L'urlo dei media. La paura, il terrore e la nascita dei mezzi di comunicazione nel Novecento = Media' scream. Fear and terror of the birth of media in the Twentieth Century","authors":"Paolo Bory","doi":"10.1285/i22840753n12p17","DOIUrl":"https://doi.org/10.1285/i22840753n12p17","url":null,"abstract":"Media' scream. Fear and terror of the birth of media in the Twentieth Century. The article aims to critically reinterpret the role of narratives regarding the birth and childhood of media and their relation with the elements of fear and terror. Through the topos of the panicking audiences, these narratives conveyed the idea of technology's disruptive force and express its potential impact on society in terms of perception of reality, as well as in the reduction and modification of the dimensions of space and time.Though, the symbolic function of the relationship between the birth of the medium and the element of fear can take on different meanings. After having listed the different tales about the birth and the childhood of the media in the Twentieth Century, the article dwells on the role of fear and power in the evolution of narratives about the internet, revealing the diverging biographical trajectory characterizing the life path and the social perception of this medium in contemporary societies.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":"2018 1","pages":"17-34"},"PeriodicalIF":0.1,"publicationDate":"2018-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/i22840753n12p17","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43443260","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Welfare services as commons: value extraction, perspectives of financialization and self-defence of society. This paper seeks to integrate the economic and legal concept of "commons", to propose an interpretation of welfare services as common goods. Only by recovering a conception of welfare as a common good, in fact, it is possible to set aside its further marketization. After describing the value-extraction capacity of economic actors in the various service provision models, we describe the last frontier of value extraction from this sector: the advent of “impact investing”, particularly in the form of the Social Impact Bond. The theme of financialization of the economy has been explored from various perspectives in recent years, but little is still said about the financialization of the welfare. The spread of forms of impact investing – alongside the phenomena of household consumption of advanced financial products (financialization of daily life) – can accelerate the shift from an universalistic public-funded welfare to a particularistic, extremely marketized one. In this scenario the no-profit sector is called upon to play an important role as an innovative service provider. Then, finally we argue that, only the no-profit sector, if supported by an aware and active citizenship, could be the bearer of the deep sense of “welfare as a common good”: if it is not fascinated by the promises of impacts investing, it can constitute the last bastion to defend a truly universalistic and solidaristic welfare.
{"title":"Il welfare come bene comune: estrazione di valore, prospettive di finanziarizzazione e autodifesa della società = Welfare services as commons: value extraction, perspectives of financialization and self-defence of society","authors":"Federica Rucco","doi":"10.1285/I22840753N11P29","DOIUrl":"https://doi.org/10.1285/I22840753N11P29","url":null,"abstract":"Welfare services as commons: value extraction, perspectives of financialization and self-defence of society. This paper seeks to integrate the economic and legal concept of \"commons\", to propose an interpretation of welfare services as common goods. Only by recovering a conception of welfare as a common good, in fact, it is possible to set aside its further marketization. After describing the value-extraction capacity of economic actors in the various service provision models, we describe the last frontier of value extraction from this sector: the advent of “impact investing”, particularly in the form of the Social Impact Bond. The theme of financialization of the economy has been explored from various perspectives in recent years, but little is still said about the financialization of the welfare. The spread of forms of impact investing – alongside the phenomena of household consumption of advanced financial products (financialization of daily life) – can accelerate the shift from an universalistic public-funded welfare to a particularistic, extremely marketized one. In this scenario the no-profit sector is called upon to play an important role as an innovative service provider. Then, finally we argue that, only the no-profit sector, if supported by an aware and active citizenship, could be the bearer of the deep sense of “welfare as a common good”: if it is not fascinated by the promises of impacts investing, it can constitute the last bastion to defend a truly universalistic and solidaristic welfare.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":"2017 1","pages":"29-40"},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49304073","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Create silence! The epistemology of the word “silence” leads us to the Latin distinction between tacere and silere, whose meanings express both its ambivalence either as absence of speech and as original dimension, the latter completely independent from speech. It seems like that the contemporary western world has lost recollection of the meaning of silere. In the so-called commons perspective, silence seems to fit well within the description of non-exclusive and non-rival good, as well as a potentially unlimited and totally ecological one. This paper proposes an epistemological revolution based on an ecology of silence, not only in relation to a perceptive and concretistic dimension, but also as an existential attitude or state of mind in relation to the symbolic and experiential aspects of our lives. Thus, silence becomes a practice of absence, diametrically opposed to the capitalist concepts of storage / filling / dogma of presence that informs our modus operandi and our mindset.
{"title":"Create il silenzio! = Create silence!","authors":"E. Gigante","doi":"10.1285/I22840753N11P63","DOIUrl":"https://doi.org/10.1285/I22840753N11P63","url":null,"abstract":"Create silence! The epistemology of the word “silence” leads us to the Latin distinction between tacere and silere, whose meanings express both its ambivalence either as absence of speech and as original dimension, the latter completely independent from speech. It seems like that the contemporary western world has lost recollection of the meaning of silere. In the so-called commons perspective, silence seems to fit well within the description of non-exclusive and non-rival good, as well as a potentially unlimited and totally ecological one. This paper proposes an epistemological revolution based on an ecology of silence, not only in relation to a perceptive and concretistic dimension, but also as an existential attitude or state of mind in relation to the symbolic and experiential aspects of our lives. Thus, silence becomes a practice of absence, diametrically opposed to the capitalist concepts of storage / filling / dogma of presence that informs our modus operandi and our mindset.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":" ","pages":"63-92"},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N11P63","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48653073","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The role of education in the governance of the intangible cultural heritage as a common good. This contribution reflects upon the most effective form of goverment for the management of intangible cultural heritage as a common good and identifies a way in the local dimension, in a community management of the cultural assets. From an educational point of view, it’s about promoting social relationships, reciprocity, mutual aid and the awareness of citizens of having power and the ability to be actors in the process of management. We come to outline this role of education after making clear the definition of common good and of intangible cultural heritage, and explainig how this can be considered a common good and managed with a model of governance. Through a case of study (the Disciplinary Or.Vi. and the San Vito fair in Ortelle) explored with the analysis of experimental studies and narrative interviews to privileged witnesses, we back up the possibility to apply the Ostrom model to the governance of the intangible cultural heritage.
{"title":"Il ruolo dell’educazione per la governance del patrimonio culturale immateriale come bene comune = The role of education in the governance of the intangible cultural heritage as a common good","authors":"D. Santis, Stefania Anna","doi":"10.1285/I22840753N11P93","DOIUrl":"https://doi.org/10.1285/I22840753N11P93","url":null,"abstract":"The role of education in the governance of the intangible cultural heritage as a common good. This contribution reflects upon the most effective form of goverment for the management of intangible cultural heritage as a common good and identifies a way in the local dimension, in a community management of the cultural assets. From an educational point of view, it’s about promoting social relationships, reciprocity, mutual aid and the awareness of citizens of having power and the ability to be actors in the process of management. We come to outline this role of education after making clear the definition of common good and of intangible cultural heritage, and explainig how this can be considered a common good and managed with a model of governance. Through a case of study (the Disciplinary Or.Vi. and the San Vito fair in Ortelle) explored with the analysis of experimental studies and narrative interviews to privileged witnesses, we back up the possibility to apply the Ostrom model to the governance of the intangible cultural heritage.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":"2017 1","pages":"93-110"},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N11P93","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49087466","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Is it (im)possible the Republic of Commons? From Kouroukanfouga to local self-government and return. The article discusses the issue of the Commons government. After analyzing the divergence of perspectives between Private Law and Constitutional Law Scholars, the author focuses on the transition of constitutionalism from the “biochemistry Era” to the “fossil Era” in order to investigate the consequences of this evolution in local democracy experiences. Only in this perspective, it is possible to identify differences and limitations of both theories (like those proposed by Ostrom and Wilson) and of the historical experiences (from the Kouroukanfouga Charter to the Constitution of Ecuador) of the Commons government.
{"title":"È (im)possibile la repubblica dei beni comuni? Da Kouroukanfouga alle autogestioni locali e ritorno = Is it (im)possible the Republic of Commons? From Kouroukanfouga to local self-government and return","authors":"M. Carducci","doi":"10.1285/i22840753n11p41","DOIUrl":"https://doi.org/10.1285/i22840753n11p41","url":null,"abstract":"Is it (im)possible the Republic of Commons? From Kouroukanfouga to local self-government and return. The article discusses the issue of the Commons government. After analyzing the divergence of perspectives between Private Law and Constitutional Law Scholars, the author focuses on the transition of constitutionalism from the “biochemistry Era” to the “fossil Era” in order to investigate the consequences of this evolution in local democracy experiences. Only in this perspective, it is possible to identify differences and limitations of both theories (like those proposed by Ostrom and Wilson) and of the historical experiences (from the Kouroukanfouga Charter to the Constitution of Ecuador) of the Commons government.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":"2017 1","pages":"41-62"},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/i22840753n11p41","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43365081","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-05-03DOI: 10.1285/I22840753N11P117
M. Iaia
Screening: early identification and prevention as a common good. This contribution aims to highlight the importance of the early screening within the learning disabilities as a common good. Specific Learning disabilities (DSAs) are due to a relative impairment of the child's ability to learn in the presence of an adequate intellectual level and in absence of neurological pathologies and sensory deficits, and limit the activities of the child’s everyday life. In the last few years, this issue has considerably increased in Italy. Concerning the Italian language, the prevalence of DSAs ranges between 3% and 4% of the developing population for the Italian language (Consensus Conference, DSAs, ISS 2011). The law 170, October 8th 2010 declares that the school has the task of detecting early suspected DSA cases. Schools represent a common good and therefore it is necessary to think about education as a promoter of equality, inclusion and equality. Screening activities in schools can play a significant role in raising awareness and in staff training, enabling not only an early recognition of DSAs, but also implementing appropriate teaching measures
筛查:早期识别和预防是共同利益。这一贡献旨在强调学习障碍早期筛查作为一项共同利益的重要性。特殊学习障碍(dsa)是由于儿童在具有足够智力水平的情况下，在没有神经病理学和感觉缺陷的情况下，学习能力相对受损，并限制了儿童的日常生活活动。在过去的几年里，这个问题在意大利大大增加了。关于意大利语，dsa的患病率在意大利语发展中人口的3%至4%之间(共识会议，dsa, ISS 2011)。2010年10月8日第170号法律规定，学校有责任发现早期疑似DSA病例。学校代表着共同的利益，因此有必要将教育视为平等、包容和平等的促进者。在学校进行筛选活动，可在提高认识和培训工作人员方面发挥重要作用，不仅能及早认识到日常生活津贴，而且能实施适当的教学措施
{"title":"Screening: identificazione precoce e prevenzione come bene comune = Screening: early identification and prevention as a common good","authors":"M. Iaia","doi":"10.1285/I22840753N11P117","DOIUrl":"https://doi.org/10.1285/I22840753N11P117","url":null,"abstract":"Screening: early identification and prevention as a common good. This contribution aims to highlight the importance of the early screening within the learning disabilities as a common good. Specific Learning disabilities (DSAs) are due to a relative impairment of the child's ability to learn in the presence of an adequate intellectual level and in absence of neurological pathologies and sensory deficits, and limit the activities of the child’s everyday life. In the last few years, this issue has considerably increased in Italy. Concerning the Italian language, the prevalence of DSAs ranges between 3% and 4% of the developing population for the Italian language (Consensus Conference, DSAs, ISS 2011). The law 170, October 8th 2010 declares that the school has the task of detecting early suspected DSA cases. Schools represent a common good and therefore it is necessary to think about education as a promoter of equality, inclusion and equality. Screening activities in schools can play a significant role in raising awareness and in staff training, enabling not only an early recognition of DSAs, but also implementing appropriate teaching measures","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":"2017 1","pages":"117-128"},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N11P117","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44042453","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-05-03DOI: 10.1285/I22840753N11P111
Clarissa Sorrentino
Giftedness for common goods. Pedagogical reflection on the WISC model of Sternberg. Giftedness represents an emergent topics in the educational and psychological field in Italy. The present paper will focus on the WICS model of Sternberg, an alternative model of giftedness that goes beyond a traditional conception of the construct. Traditional models describe Giftedness as a feature related mainly to high intelligence. According to the WICS Model the main goal of a Gifted person is to pursue the common Good. The paper will describe each component of the model and will bring some educational reflections.
{"title":"La plusdotazione a servizio del bene comune. Riflessioni pedagogiche sul modello WICS di Sternberg = Giftedness for common goods. Pedagogical reflectionon the WISC model of Sternberg","authors":"Clarissa Sorrentino","doi":"10.1285/I22840753N11P111","DOIUrl":"https://doi.org/10.1285/I22840753N11P111","url":null,"abstract":"Giftedness for common goods. Pedagogical reflection on the WISC model of Sternberg. Giftedness represents an emergent topics in the educational and psychological field in Italy. The present paper will focus on the WICS model of Sternberg, an alternative model of giftedness that goes beyond a traditional conception of the construct. Traditional models describe Giftedness as a feature related mainly to high intelligence. According to the WICS Model the main goal of a Gifted person is to pursue the common Good. The paper will describe each component of the model and will bring some educational reflections.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":"2017 1","pages":"111-116"},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N11P111","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46631708","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-05-03DOI: 10.1285/i22840753n11p129
Evelyn De Simone
Cooperation, participation, trust: Restorative Circles in governing common goods. In order to avoid the so-called tragedy of commons, Ostrom proposed an alternative approach to the classical state control vs. privatization dichotomy in governing common goods; it is based on the idea that appropriators can co-operate and safeguard common goods without the control of an external institution. In this perspective, understanding which are the conditions that promote cooperation instead of individualistic behaviors is necessary. Among other variables, trust in other group members is very important in cooperative strategies; when referring to groups involved in decision-making processes, the swift trust is often mentioned: it is a form of trust occurring in temporary structures, which is mostly based on cognitive components and stereotypical expectations, it is very quick but also very fragile. In this paper, the method of Restorative Circles is presented; it is a method of group facilitating, used in USA restorative justice and in neighborhood decision-making groups. It is proposed to use Restorative Circles in the governance of common goods, in order to promote a form of trust quicker than ordinary trust, but stronger than swift trust, because it is based on a deeper knowing of other group members. Restorative Circles could be effective in promoting participation, trust among participants and between participants and local institutions, rendering commons’ governance easier and more efficient
{"title":"Cooperazione, partecipazione, fiducia: i Restorative Circles per la governance dei beni comuni = Cooperation, participation, trust: Restorative Circles in governing common goods","authors":"Evelyn De Simone","doi":"10.1285/i22840753n11p129","DOIUrl":"https://doi.org/10.1285/i22840753n11p129","url":null,"abstract":"Cooperation, participation, trust: Restorative Circles in governing common goods. In order to avoid the so-called tragedy of commons, Ostrom proposed an alternative approach to the classical state control vs. privatization dichotomy in governing common goods; it is based on the idea that appropriators can co-operate and safeguard common goods without the control of an external institution. In this perspective, understanding which are the conditions that promote cooperation instead of individualistic behaviors is necessary. Among other variables, trust in other group members is very important in cooperative strategies; when referring to groups involved in decision-making processes, the swift trust is often mentioned: it is a form of trust occurring in temporary structures, which is mostly based on cognitive components and stereotypical expectations, it is very quick but also very fragile. In this paper, the method of Restorative Circles is presented; it is a method of group facilitating, used in USA restorative justice and in neighborhood decision-making groups. It is proposed to use Restorative Circles in the governance of common goods, in order to promote a form of trust quicker than ordinary trust, but stronger than swift trust, because it is based on a deeper knowing of other group members. Restorative Circles could be effective in promoting participation, trust among participants and between participants and local institutions, rendering commons’ governance easier and more efficient","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":"2017 1","pages":"129-138"},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/i22840753n11p129","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66353833","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Simmel as a "Hidden King"? On his relations to Egon Friedell and Max Raphael. Egon Friedell, a Karl Kraus disciple, who wrote his famous "Kulturgeschichte der Neuzeit" (1927pp.), DOES what Simmel described as the 'hidden King': every epoch, every era - says Friedell - has its specific idea, concept, fashion, even furniture style. He tries to expose this from late Middle Ages up to World War I, with a enormous knowledge, but he doesn't care about empirical validation, just evidence (like Simmel): instead of having no thesis, he prefers to put out even false ones (like, sometimes, Simmel, too). He read Simmel, but found him, strange enough, as "hard to understand". The other case is Max Raphael, art historian and, like Bloch, a Simmel student. Simmel, e.g., managed that he could get in contact with Rodin. Raphael began in "From Monet to Picasso", a dissertation Wolfflin refused because being focused on contemporary art, to demand an "absolute Gestaltung" (total creation) from any particular piece of art. He obviously learned this 'hidden King' from Simmel's "Rembrandt" and overexaggerates it: modern art yet fails, says Raphael, to execute that. Later on, he switched over to Communism, but one still can show that underneath his concept of 'empirical art history' Simmel's ideas on art themselves wound up as a 'hidden King'.
西美尔扮演“隐藏之王”?关于他与埃贡·弗里德尔和马克斯·拉斐尔的关系。卡尔·克劳斯的弟子埃贡·弗里德尔(Egon Friedell)写了著名的《新时代的文化》(Kulturgeschichte der Neuzeit, 1927页)，他做了齐美尔所描述的“隐藏的国王”:弗里德尔说，每个时代，每个时代都有其特定的想法、概念、时尚，甚至家具风格。从中世纪晚期到第一次世界大战，他试图揭露这一点，拥有丰富的知识，但他不关心经验验证，只关心证据(像齐美尔一样):他不是没有论点，而是更喜欢提出错误的论点(有时也像齐美尔一样)。他读齐美尔的书，但奇怪的是，他发现他“很难理解”。另一个例子是艺术史学家马克斯·拉斐尔(Max Raphael)，和布洛赫一样，他也是齐美尔的学生。例如，齐美尔设法与罗丹取得了联系。拉斐尔从“从莫奈到毕加索”开始，沃尔夫林因为关注当代艺术而拒绝了这篇论文，要求从任何一件特定的艺术作品中获得“绝对的圆满”(完全的创造)。显然，他从齐美尔的《伦勃朗》(Rembrandt)那里学到了这个“隐藏的国王”，并夸大了它:拉斐尔说，现代艺术未能做到这一点。后来，他转向了共产主义，但我们仍然可以看到，在他的“经验艺术史”概念之下，齐美尔对艺术的看法本身就像一个“隐藏的国王”。
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Pub Date : 2018-02-19DOI: 10.1285/I22840753N10P109
C. González
Santa muerte: symbol and devotion to "the queen of the dreadful". This paper offers an epistemological examination of the devotion of the Santa Muerte. It argues that Death, more than any other phenomenon, is critical to the understanding of all human doings. In that sense, an analysis of religious fervor, as a form of paroxysm, offers a vantage point to scrutinize the rationale of contemporary sociocultural behavior in the West. If the imaginary of the Death plays a major role in all social behavior, then an examination of the Santa Muerte, “la reine des epouvantables” (queen of the appalling) may also shed light on how cultures in general experience a sense of spiritual transcendence. The pregnancy of the symbol is categorical; the Santa Muerte holds the world in one hand and the reaper with the other. The domains of the Santa Muerte are absolute, but at the same time subterranean, occult, and marginal. Following Simmel’s idea of the Hidden King, death is everywhere veiled; studying it is thus a way of discovering the foundations of all behavior. Death is a crucible in which social life is energized, it is the tragic substratum of everything, the original point of attachment from which life emerges. In this article, we will analyze a series of beliefs and rituals that surround the Santa Muerte in Mexico. For this, we present a hagiographic approximation on the so-called Nina Blanca, which we built with the testimonies of journalists, priests and devotees. Then we analyze the nature of its social stigma under the anthropological idea of the hatred of death. And finally, we work in what is called the domestiaction of death, while pointing out that the process of sacralisation of the layman, who is at stake.
Santa muerte：对“恐怖女王”的象征和虔诚。本文对圣穆尔特的奉献精神进行了认识论考察。它认为，死亡比任何其他现象都更能理解人类的一切行为。从这个意义上说，对宗教狂热作为一种突发事件的分析，为审视西方当代社会文化行为的基本原理提供了一个有利的视角。如果死亡的想象在所有社会行为中都发挥着重要作用，那么对圣穆尔特的研究，“骇人听闻的女王”（la reine des epouvantables）也可能揭示文化如何普遍体验到精神超越感。符号的怀孕是绝对的；Santa Muerte一手抓着世界，另一手拿着收割者。Santa Muerte的领域是绝对的，但同时又是地下的、神秘的和边缘的。按照西美尔关于隐藏之王的思想，死亡无处不在；因此，研究它是发现所有行为基础的一种方式。死亡是社会生活充满活力的熔炉，是一切事物的悲剧底层，是生命产生的最初依恋点。在这篇文章中，我们将分析墨西哥圣女教堂周围的一系列信仰和仪式。为此，我们对所谓的妮娜·布兰卡（Nina Blanca）进行了一个圣徒传记式的近似，我们用记者、牧师和奉献者的证词建立了这个近似。然后，我们在对死亡的憎恨这一人类学思想下，分析其社会污名的本质。最后，我们致力于所谓的死亡家庭化，同时指出对处于危险之中的外行人的神圣化过程。
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