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

In an overview of the work of the Nobel Prize for Literature Svetlana Alexievich, her extraordinary contribution to the knowledge of the mentalities and behavior of ordinary people under the rule of the Soviet empire is recorded, through an exemplary and unusual fusion of in-depth journalism, non-fiction literature and recovery of the historical memory of thousands of victims and perpetrators in a decisive period in the near past of Eurasia. Her journalistic-literary practice is compared with that of the so-called Western "New Journalism", and the journalistic values ​​of her work are highlighted, at the time of being named Doctor Honoris Causa by the Complutense University.

La consolidación de las redes sociales como fuente de noticias y canal de información en la práctica periodística profesional está cada vez más presente en la investigación de la comunicación de crisis. Este artículo entra en la sala de redacción para entrevistar a aquellos periodistas encargados de la cobertura y gestión de la información de emergencias públicas de alto perfil sobre cómo emplean las redes sociales en sus rutinas de producción de noticias. Los resultados revelan un consenso generalizado sobre las consecuencias positivas de esta tendencia como la interacción del usuario o la disponibilidad de la fuente, la señalización de aspectos más negativos como la aceleración, la intoxicación o la proliferación de “noticias” sin filtrar y la existencia de problemas profesionales que aún están por abordarse, como el mantenimiento de ciertos límites en cuanto al acceso a la información entre periodistas y ciudadanos en escenarios de crisis de comunicación. Palabras clave: Comunicación de crisis; emergencias,

For several years, the word "collapse" has been resonating in the Western media and scientific world. More than a word, collapse is a concept that refers to a nebulous sphere, and it is clear that it is indicative of a pivotal time in human history. The great complexity of societal collapses requires a certain level of interpretation in the study thereof. Whether it is a contemporary state of affairs or a historical reality, it all comes down to a matter of narrative. However, the collapse that concerns us today is unique as compared to ancient collapses, because it comes down to an alteration of the Earth's conditions of habitability, questioning the great human adventure on Earth. This leads to reflections on the philosophical implications of such a phenomenon.  What does the success of books on collapse tell us about current imaginings of the future? Is collapse the dystopian side of progress? We have proposed an analysis grid based on progressive, retrograde, and cyclical chronosophies that allows us to highlight the way in which collapse can be inscribed in human history. We have seen that sometimes collapse is perceived as the beginning of a disintegration, and other times, as an opportunity to overcome it. On other occasions it has also been seen as the catalyst for a new cycle. In other words, it comes down to generating meta-interpretations of collapse.  We have come to the conclusion that there is an incipient quarrel reminiscent of that of the Ancients and Moderns in the Enlightenment. In the narratives, the different visions of human temporality rub shoulders, intermingle, and increasingly come into conflict. The collapse, by clashing with the ideology of progress, once again stems the question of the meaning of history. In this respect, the collapse narratives may well mark a turning point in the evolution of Western thought.  What does the success of books on collapse tell us about current imaginings of the future? Is collapse the dystopian side of progress? We have proposed an analysis grid based on progressive, retrograde and cyclical chronosophies that allows us to highlight the way in which collapse can be inscribed in human history. We have seen that sometimes collapse is perceived as the beginning of a disintegration, sometimes as an opportunity to overcome it. Sometimes it is also seen as the catalyst for a new cycle. In other words, there are meta-interpretations of collapse.  We have come to the conclusion that there is an incipient quarrel, reminiscent of that of the Ancients and Moderns in the Enlightenment. In the narratives, the different visions of human temporality rub shoulders, intermingle and increasingly come into conflict. The collapse, by clashing with the ideology of progress, once again opens up the question of the meaning of history. In this respect, the collapse narratives may well mark a turning point in the evolution of Western thought. 

Psychoanalysis occupies an essential, although little recognized, place within the social sciences. It is based on listening to the subject of the Unconscious, that is, the subject shaped by the values and knowledge of his language and culture. Current psychoanalytic theory pays almost exclusive attention to the postmodern individual, despite the constant interest that Freud and Lacan expressed in the thought and cultural expressions of societies living far est. Psychoanalytic anthropology, in its effort to improve its knowledge of the human condition in its universality, gives importance to the voices of other human beings and to a different listening that allows it to test its concepts and deepen its theory and clinical praxis. At the same time, its approach to groups that live far from the centres of domination allows it to attend more adequately mental health problems and offer respectful psychic accompaniment, as well as helping to create spaces for socio-political mediation between official speeches and other structures of thought. In this sense, psychoanalysis and psychoanalytic anthropology constitute a very productive space of articulation between the various social sciences. 

Audiovisual material is, in itself, a documentary source and a historical agent. This is the fundamental premise of the study. To this end, we theorize about the uses offered by the image when it is worked by professionals in social sciences and humanities, particularly teachers. In this sense, a didactic and methodological proposal originating from the teaching-learning experiences within the academic environment is proposed, apprehending that the image and the film are potential research resources to be worked within the classroom. For this purpose, several films shown in classes and related to the theoretical bases of different subjects are analyzed. In the final section we present a brief analysis of some works of Ecuadorian indigenist cinema of the 1980s, in order to promote their valorization and use among researchers, and as an example of how to analyze a film based on the theoretical premises we have developed.  

Posthumanism is an intellectual movement emerged in the late 20th century that seeks to overcome traditional humanistic views, such as the conceptualization of the human being. It represents a critique of some central aspects of humanistic thinking, especially those related to how reality and the human being are understood. The most important aspects that characterize it are post-anthropocentrism and the conceptualization of the human being not as an autonomous agent but situated in an intricate system of relations. Post-anthropocentrism implies not considering the human being above everything around them, which means recognizing the importance of relationships and the relationality inherent in posthumanism. The relationship is what gives rise to the identity of the self, and what matters is how, with whom, and with what we relate. Posthumanism represents a critique of essentialism, universalism inherent in humanism, binary thinking, and does not consider the human being as a free agent but as a product of impersonal forces of history and culture. Therefore, the human being cannot speak on behalf of a universal human being. Posthumanism has significant social consequences, as it implies a critique of biased views such as ethnocentrism, Eurocentrism, or androcentrism. 

This essay presents several of the main characteristics of precarious subjectivity explored in Javier López Alos’ work Crítica de la razón precaria. La vida intelectual ante la obligación de lo extraordinario [Critique of Precarious Reason. Intellectual life before the obligation of the extraordinary] (2019) in the film Open Water 2: Adrift (2006). The movie tells the story of a group of young people who find themselves trapped in the open sea after jumping into the water from the boat without anyone making sure the ladder needed to climb back up was dropped down. This situation functions as a metaphor of precariousness and its consequences. Moreover, it opens the door to a series of considerations about the relationship between precariousness and the future of the social and human sciences. 

Sarance Nº50

this article, I take up the discussion on the relevance, or otherwise, of ethnomusicology in the academic spectrum of musicology. Referring to Thomas Kuhn's (2006) concept of “crisis” in his theory of scientific revolutions, I argue that a situation of uncertainty in an academic discipline can be beneficial in the search for new research strategies that can lead us to a decolonial and inclusive disciplinary practice

This short essay reflects on the consequences of quarantine from the SARS-COVID-19 pandemic that affected the world in 2020 and 2022. I analyze the impact of this obligatory enclosure from an anthropological approach, especially considering the existential dimensions of corporality and how digital technological mediations led to the emergence of original proxemics and telematic intersubjectivity modes. The analysis makes a preliminary assessment of the impact of the pandemic and the quarantine, as well as the prospective implementation of these technologies on the contemporary human ontological constitution.