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Free download. Book file PDF easily for everyone and every device. You can download and read online Salvador Novo: Lo marginal en el centro / The Marginal at the Center file PDF Book only if you are registered here. And also you can download or read online all Book PDF file that related with Salvador Novo: Lo marginal en el centro / The Marginal at the Center book. Happy reading Salvador Novo: Lo marginal en el centro / The Marginal at the Center Bookeveryone. Download file Free Book PDF Salvador Novo: Lo marginal en el centro / The Marginal at the Center at Complete PDF Library. This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats. Here is The CompletePDF Book Library. It's free to register here to get Book file PDF Salvador Novo: Lo marginal en el centro / The Marginal at the Center Pocket Guide.
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  • Salvador Novo: Lo marginal en el centro / The Marginal at the Center.
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Home Groups Talk Zeitgeist. The 12 Days of LT scavenger hunt is going on. Can you solve the clues? Stuart Hall and Paul Gilroy are the two most notable figures in this approach to cultural studies, which has since focused its attention on aspects related to race and ethnicity. The challenge to economicist reductionism consists of a departure from the different theoretical framings that had subsumed the analyses of race and ethnicity into a simple reflection of class or economic aspects; it was argued that race and ethnicity were relatively autonomous with respect to other components of social formation in general, and that they were irre- ducible to economic aspects in particular.

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This challenge to economicist re- ductionism, however, did not signify that this approach to cultural studies would adhere to those more extreme sociologically-oriented movements that rejected any relationship between race or ethnicity and the material conditions of economic production and moreover disregarded class rela- tions within a given social formation. According to such movements, race and ethnicity were autonomous social phenomena, comprehensible in their own terms. That is to say, race and ethnicity constituted a particular case of social relationships, whether in the establishment of differences and hierarchies within a particular society or in the juxtaposition generally by force of different social orders.

Although this approach to cultural studies concurred with these sociological movements in not considering race and ethnicity simply as derivatives of economic aspects, it differed from those extreme views that flatly rejected any economic conditioning whatsoever.

In its elaborations of race and ethnicity, this approach to cultural studies has also questioned discursivist reductionism. Although this approach to cultural studies is squarely in agreement with the affirmation that social reality in general, and race and ethnicity in particular, are dis- cursively constituted, it distances itself from those who thereby conclude that discourse is the foundation of intelligibility to which everything social can be reduced.

This approach to cultural studies does not consider the discursive dimension of race and ethnicity to be merely an aggregate that in due course integrates formerly constituted nondiscursive relationships and practices. In addition to challenging economicist and discursivist reductionisms, this approach to cultural studies underscores the historicity of race and ethnicity.

Rather than fixed and im- mutable entities that are found in every time and place, race and ethnicity are products of concrete historical conditions, and they vary in substance from one social formation to another.

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Consequently, this premise of histo- ricity signifies challenges to both biologistic and culturalist essentialisms. Although this notion of race as a biological entity has been re- futed by the biological sciences since the middle of the last century, the idea has persisted in various forms in the collective imaginary and as common sense, prescribing an interweaving of practices of differentiation, regula- tion, normalization, exclusion, and control. These multiple and changeable practices, relationships, and representations, which constitute race as if it were a biological entity within a particular social formation, are examined from the perspective of this approach to cultural studies.

Along the same lines, the historicism of this approach to cultural studies also questions culturalist essentialism. According to culturalist essentialist thinking, ethnicity and race appear as expressions of a few primary cultural features that are preserved as immutable throughout history. This vision could not be more distant from that of cultural studies, which does not explain ethnicity and race as resulting from isolations and emanations of primary cultural nuclei that are rooted in a supposed collective uncon- scious.

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Instead, cultural studies treats ethnicity and race as resulting from interactions that are situated historically in contexts of power relationships constituent of groups, identities, and particular subjects. Although he analytically distinguishes ethnicity from race, Hall believes that there are analogies and superpositions between these two categories. In the last few decades, this notion of race has been dis- placed by an explicitly cultural concept.

Despite their particularities, these discourses constitute two registers of racism: Racism inscribes ineluctable and naturalized differences and hierar- chies onto a social formation: Racism should be understood as a type of practice whose specificity refers to the ineluctable naturalization of the segregation, separation, and hierarchization of difference: Racism must be analyzed as a series of practices more or less institutionalized in specific social formations.