Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

This article deals with gender-sex violence as a significant expression of the structural nature of gender and sexuality in migratory processes. From the biographical approach, expressions of the multiple forms that this violence acquires (direct, structural, cultural) are addressed in the narratives of ten cis and trans migrant women of Latin American origin who reside in the cities of Antofagasta and Santiago, located in the north and central Chile, respectively, and who have an active participation in social organizations that carry out community care tasks, although these labours are not part of the purposes and main actions of these organizations. The approach is carried out around the idea of politicization in two senses: first, from the proposal to politicize sex-gender violence —that is, to make visible the power relations that make it possible and the historical processes that have led to the construction of “violent” bodies and lives from the framework that intersects gender and sexuality with foreignness, ethnicity, “race” and class, among other dimensions—; and, second, from the analysis of experiences of politicization of some of these migrant women in which this sex-gender violence is re-signified as the engine of their social participation, a re-signification crossed by the tensions and contradictions that this channeling of participatory action in tasks characterized by sex-gender inequality such as care implies. Although it is concluded that the scope of these experiences in the transformation of this sex-gender violence is fundamentally limited to the individual scale of intradomestic violence, it is proposed that these organizational experiences, in their daily actions and practices, silently and in the long run term undermine the liminality of the foreigner in relation to the recognition of rights by the State of residence, which harbors transformative potentialities of the idea of citizenship, at least from that practical dimension.

Irregular migration is a complex phenomenon that defies the sole concepts of movement restriction and lockdown introduced by the pandemic. Accordingly, 2020 was a particularly tense year for migratory fluxes from Africa to Europe. The Canary islands route saw a reactivation after almost a decade of low activity, with 23,023 registered arrivals in 2020. Similarly to other European islands, such as Lesbos or Lampedusa, the Canary islands have limited state assistance resources for immigrants. The pandemic is, thus, a cause of the massive emigration in the Maghreb and Sub-Saharan Africa, but is also a decisive factor for the human rights violations before, during and after the immigrants’ arrival at the islands. Under these circumstances, Spain is obliged to comply with international, European, and national law regarding migrants’ fundamental rights. This paper argues that Spain must always guarantee the health protection of refugees and asylum seekers during the legal procedures of intervention, assistance and detention. Furthermore, the enforcement of sanitary measures is not a valid cause for omitting certain guarantees such as the right to legal assistance, the freedom of movement within national territory, the compliance with detention times, and the use of clean and safe reception centers.

This article begins with the mention to the concept of “crimmigration”. This notion describes the increasing relationship between migration law and criminal law. The governmental authorities consider that detention can be a useful tool to control the irregular entry and stay in their countries. Moreover, International Human Rights Law allows the detention of migrant to prevent unauthorized entry or to effect deportation. However, from the European perspective, the European Convention on Human Rights has established two limits to the detention: the right to liberty (article 5) and the prohibition of torture or to inhuman or degrading treatment or punishment (article 3). This article provides an overview of the jurisprudence of the European Court of Human Rights regarding both articles, taking into consideration the situation of migrant children in particular. 

This article seeks is to understand some social consequences of the COVID-19 pandemic on the poorest and most vulnerable population in Latin America, especially in Mexico, as well as to assess governmental strategies in the context of capitalist globalization, dependence and internal colonialism, that mainly affect ethnic communities. Many indigenous communities have shown great resilience and resistance to COVID 19 pandemic and its social consequences, based on their autonomy and traditional knowledge, which have not been taken into account in governmental policies. The dominant strategy for tackling the pandemic a problems is enclosed a paradigm based on capitalism, scientific rationalism, and state central power, which is inadequate to solve the most urgent problems in Mexico and Latin America. Thus, it is necessary to innovate alternative strategies that take into account cosmological views, knowledges and practices of indigenous communities that have been efficient for facing the pandemic and integrate them into a new intercultural, communitarian, cooperative and democratic paradigm.

The purpose of this work is to which we will reconstruct the research and reflections that Reinhart Koselleck developed in this regard from aesthetic memory, conceptual history, to history and its temporalities. For this historian, politically motivated wars constituted the fundamental axis for the foundation of the historical consciousness of modernity. The systematic and massive death of the civilian population in World War II marked a limit to the foundation of this historical sense of wars, exposing the absurd background of history. To understand this limit of history, it is essential to recover the iconic expressions in the various monuments that have been created in memory of those killed by wars and the holocaust. This experience of the absurd has its parallel in the way history is understood.

This paper develops an Aristotelian interpretation of the Precautionary Principle to show that assessment and management of scientific-technological risk should be closely linked to processes of political deliberation involving non-expert communities. This recovery of the political sense of phrónesis and its translation to the field of regulation avoids the temptation to seek authoritarian or technocratic ways of resolving environmental risk problems. Moreover, it allows us to respond to two criticisms recurrently launched against the Precautionary Principle: 1) that which warns of the disregard of the negative consequences derived from its application and 2) that which claims that it is based on biases that distort judgment and lead to bad decisions. In the face of these objections, a political-prudential conception of precaution will show that an inclusive deliberative process is the best strategy for detecting undesirable effects and, therefore, for improving our decisions.

The article approaches vulnerability in Josep Maria Esquirol’s philosophy of proximity to show that, as well as constitutive of the most human of the human, it is action and thought’s orientation and life’s deepest meaning. The first part attends passion and affection as previous and fundamental experiences, which crystallize in what he denominates feel’s withdrawal and infinite wound. The second explores responsibility, which inevitably arises from vulnerability and concretizes in poietic curvature, those actions and thoughts that accompany and do good. The third examines how this specifically human vulnerability is joint among body and soul. The fourth and last part observes the proximity between medical and philosophical gazes as self-care and attention to vulnerability.

Martin Heidegger's thought undergoes a sudden change in its form of expression in the face of the question of the meaning of Being, or Seinsfrage, beginning in the thirties of the twentieth century. However, this change does not represent a rupture in the continuum of the Heideggerian project, but a precision in his philosophical approach to Being. In this paper I will analyze how the reception and interpretation of Friedrich Hölderlin's poetry influences the shaping of the complex proposal of Ereignis in the second Heidegger. The aim of this reflection is to understand how, thanks to the turn, or Kehre, towards the second stage of his thought, a new horizon for reflection is founded outside the Western metaphysical tradition and the corset of a method with scientific pretensions. In this horizon, poetic language would recover the legitimacy of dialogue and questioning as vehicles for thought.

Self-sacrifice is a more radical mode of I-body relation, it is a mode of appropriation phenomenologically describable as an act that exhibits and exploits the self-conscious splitting of concretely human life. Self-sacrifice is the act of a self, of a lucidly conscious subject that experiences or constitutes its body under a mythical orientation of meaning (sacralizing or non-ordinary), as a generating or regenerating moment of an order; to sacrifice is to sacralize the body, that is, to consecrate it in law, to assume its collective, spiritual meaning, in one's own flesh. I develop this thesis in three moments, first I describe the structural determinations of the person as the concrete field of understanding of the social that self-sacrifice exhibits: a reflexive self that in self-sacrifice constitutes its own body as a value (among the highest) in its lived materiality, a subject I deal with in the second section, where I distinguish sacrifice from other autarchic deaths such as suicide; finally, in the third moment, I describe the sense of sacralization as socializing concretion of the individual exhibited in self-sacrifice.

The Coen brothers’ film O Brother where art thou is a good example for a series of different constructive choices with references to some general cultural elements and others specific of the United States. Among them a peculiar intertextual net can be found which unites the film with the epic poem the Odyssey. The link between the two narrations is explicitly established by the two authors and is shown in a series of elements that start a funny reckoning game for the spectator. This type of constant referential operation is a good base for several reflexions on the contemporary and postmodern meaning of the genres of parody and pastiche, in order to define the sense of these two terms in our time’s creative world, and to understand the expressive scope of links between different times and contexts.