尤西比奥·多约蒂思想和民间传说中的克里奥尔主义、政治和种族

IF 0.1 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY
Ezequiel Adamovsky
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引用次数: 2

摘要

本文分析了Buenaventura Luna的职业生涯,从1937年到1955年,他是阿根廷的民间音乐家,作家和广播艺人,通过追踪他早期生活的联系,Eusebio Dojorti(他的真名)是圣胡安激进“Bloquista”运动的活动家,后来是胡安Perón的支持者。在他的政治思想、音乐和广播事业中都可以看出类似的文化纲领。卢娜确信有必要为克里奥罗人辩护,他们长期受到精英主义计划的压迫,这些计划有计划地支持欧洲移民。但与民族主义者和民间传说运动的其他参与者不同,卢娜对拯救传统的“精神”遗产并不那么感兴趣,而是对改善下层阶级的生活感兴趣。带着这个目标,卢纳创作了一系列值得注意的作品,他通过阐释土著人口的种族异质性和肤色的多样性,挑战了国家的官方话语——根据阿根廷是一个白人欧洲国家的说法。但在这样做的过程中,卢纳不仅提出了一个智力项目,而且还处理了他作为一个生活在“白色”布宜诺斯艾利斯的深色皮肤的乡巴人的个人经历。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Criollismo, política y etnicidad en las ideas y el folklore de Eusebio Dojorti (Buenaventura Luna)
This article analyzes Buenaventura Luna’s career as a folk musician, writer, and radio entertainer in Argentina, from about 1937 to 1955, by tracing connections to his earlier life as Eusebio Dojorti (his real name), an activist of the radical “Bloquista” movement of San Juan and later on as a supporter of Juan Perón. A similar cultural program can be discerned in both his political ideas and his musical and radio endeavors. Luna was convinced of the necessity to vindicate the criollo, long oppressed under elitist projects that systematically favored European immigrants. But unlike nationalists and other participants in the folklore movement, Luna was not so much interested in rescuing the “spiritual” legacy of traditions as in improving the lives of the lower classes. With this aim in mind, Luna produced a noteworthy body of work in which he challenged the official discourses of the nation—according to which Argentina was a white European country—by illuminating the ethnic heterogeneity of the native population and the diversity of its colors. But in doing so, Luna was not only proposing an intellectual project but also dealing with his own personal experience as a dark-skinned provinciano living in “white” Buenos Aires.
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来源期刊
STUDIES IN LATIN AMERICAN POPULAR CULTURE
STUDIES IN LATIN AMERICAN POPULAR CULTURE HUMANITIES, MULTIDISCIPLINARY-
CiteScore
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