lunes, 28 de abril de 2025

El arte (dramático) de la Vida

 Henry Fielding, Amelia, I.1

Capítulo Primero: Que sirve de Introducción:

Veránse en esta Historia los diversos accidentes que sucedieron a dos dignos esposos después de su unión con los estrechos lazos del matrimonio. La mayor parte de las desgracias que tuvieron que sufrir fueron tan grandes, y los incidentes que las causaron tan extraordinarios, que parecen haber apurado toda la malicia y las invenciones más exquisitas que la superstición atribuye a la Fortuna. Que la Fortuna pueda tener parte en nuestras cosas, ni aun que exista semejante ente en el Universo, es lo qeu yo me guardaré muy bien de decir. En todos tiempos ha sido injusta con la Fortuna la voz pública, atribuyéndole gran número de sucesos, en los cuales no tiene ella parte alguna. Muy duro se me hace que no sea posible explicar por medios naturales la ventura de los malvados, las desgracias de los necios y todas las miserias que las personas sensatas se acarrean ellas mismas muchas veces por abandonar las sendas de la prudencia, y seguir ciegamente los movimientos de su pasión dominante; en una palabra, todos aquellos acontecimientos de que se acusa por lo ordinario a la Fortuna, aunque no se tenga más fundamento para ello ,que el que uno que juega mal tiene para quejarse de su desgracia en el ajedrez.

Si los hombres maldicen las más veces sin motivo a este ente imaginario, también se hallarán precisados a recompensarle de este agravio, dándole en otras ocasiones el honor que no merece tampoco. Salir de las tristes consecuencias de una imprudente conducta, vencer a la desgracia luchando valerosamente contra ella, es uno de los más nobles esfuerzos de la prudencia y de la virtud. Y así el que llamase a semejante hombre afortunado, se explicaría tan impropiamente como el que diese el mismo nombre a un Escultor o a un Poeta por haber hecho una Venus o una Ilíada.

La vida, así como cualquier otra cosa  puede ser mirada como un arte, y no deben tenerse los grandes incidentes de ella por casualidad, como no se tienen por tales los diferentes miembros de una Estatua, o de un excelente Poema. Los Críticos no se contentan con ver en todo esto que una cosa es grande; quieren saber cómo y por qué lo es. Examinando con cuidado los diferentes grados, por los cuales todo modelo llega a la perfección, aprendemos a conocer verdaderamente la ciencia que con este modelo se ha formado. Ahora, pues, las historias del género de ésta pueden, con razón, pasar por modelos de la Vida Humana, y así el reflexionar sobre las particularidades de los diversos incidentes que se enderezan a la catástrofe o al complemento del todo, y sobre las más pequeñas causas que han atraído estos incidentes, es el medio más propio para instruirnos en la más útil de todas las artes, que yo llamo El Arte de la Vida.

 

domingo, 27 de abril de 2025

Nero's Dramaturgy

 

According to Suetonius (The Twelve Caesars, trans. Robert Graves, 1964):

 

Nero started off with a parade of virtue: giving Claudius a lavish funeral, at which he delivered the oration in person, and finally deifying him. He also exalted the memory of his father Domitius, and turned over all his public and private affairs to Agrippina's management. On the day of his accession the password he gave to the colonel on duty was 'The Best of Mothers'; and she and he often rode out together through the streets in her litter. Nero founded a colony at Antium consisting of Guards veterans, augmented by a group of rich retired centurions, whom he forced to move ther; and also built them a harbour, at great expense. 

As a further guarantee of his virtuous intentions, he promised to model his rule on the principles laid down by Augustus, and never missed an opportunity of being generous or merciful, or of showing what a good companion he was. He lowered, if he could not abolish, some of the heavier taxes; and reduced by three-quarters the fee for denouncing evasions of the Papian Law, which obliged noblement to marry.  Moreover, he presented the commons with forty gold pieces each; settled annual salaries on distinguished but impoverished senators—to the amount of 5,000 gold pieces in some cases—and granted the Guards battalions a free monthly issue of grain. If asked to sign the usual execution order for a felon, he would sigh: 'Ah, how I wish that I had never learned to write!' He seldom forgot a face, and would greet men of whatever rank by name without a moment's hesitation. Once, when the Senate passed a vote of thanks to him, he answered: 'Wait until I deserve them!' He allowed even the commons to watch him taking exercise on the Campus Martius, and often gave public declamations. Also, he recited his own poems, both at home and in the Theatre; a performance which so delighted everyone that a special Thanksgiving was voted him, as though he had won a great victory, and the passages he had chosen were printed in letters of gold on plaques dedicated to Capitoline Jupiter.

He gave an immense variety of entertainments—coming-of-age parties, chariot races in the Circus, stage plays, a gladiatorial show—persuading even old men of consular rank, and old ladies, too, to attend the coming-of-age parties. He reserved seats for the Knights at the Circus, as he had done in the Theatre; and actually raced four-camel chariots! At the Great Festival, as he called the series of plays devoted to the hope of his reigning for ever, parts were taken by men and women of both Orders; and one well-known knight rode an elephant down a sloping tight-rope. When he staged 'The Fire', a Roman play by Afranius, the actors were allowed to keep the valuable furnishings they rescued from the burning house. Throughout the Festival all kinds of gifts were scattered to the people —1,000 assorted birds daily, and quantities of food parcels; besides vouchers for corn, clothes, gold, silver, precious stones, pearls, paintings, slaves, transport animals, and even trained wild beasts—and finally for ships, blocks of City tenements, and farms.

Nero watched from the top of the proscenium. The gladiatorial show took place in a wooden theatre, near the Campus Martius, which had been built in less than a year; but no one was allowed to be killed during these combats, not even criminals. He did, however, make 400 senators and 600 knights, many of them rich and respectable, do battle in the arena; and some had to fight wild beasts and perform various duties about the ring. He staged a naval engagement on an artificial lake of salt water which had sea-monsters swimming in it; also a ballet performance by certain young Greeks, to whom he presented certificates of Roman citizenship when their show ended. At one stage of the Minotaur ballet an actor, disguised as a bull, actually mounted another who played Pasiphäe and occupied the hindquarters of a hollow wooden heifer—or that, at least, was the audience's impression. In the Daedalus and Icarus ballet, the actor who played Icarus, while attempting his first flight, fell beside Nero's couch and spattered him with blood. 

Nero rarely presided at shows of this sort, but would recline in the closed Imperial box and watch through a window; later, however, he opened the box. He inaugurated the Neronia, a festival of copetitions in music, gymnastics, and horsemanship, modelled on the Greek ones and held every five years; and simultaneously opened his Baths, which had a gymnasium attached, and provided free oil for knights and senators. Ex-consuls, drawn by lot, organized the Neronia, and occupied the Praetors' seats. At the prize-giving Nero descended to the orchestra-stalls where the Senators sat, to accept the laurel wreath for Latin oratory and verse, which had been reserved for him by the unanimous vote of all the distinguished competitors. The judges also awarded him the wreath for a lyre solo, but he bowed reverently to them and said 'Pray lay it on the ground before Augustus's statue!' At an athletic competition held in the Enclosure, oxen were sacrificed on a lavish scale; that was when he shaved his chin for the first time, put the hair in a pearl-studded gold box and dedicated it to Capitoline Jupiter. He had invited the Vestal Virgins to watch the athletics, explaining that Demeter's priestess at Olympia were accorded the same privilege.

The welcome given Tiridates when he visited Rome deserves inclusion in the list of Neros' spectacles. Cloudy weather prevented Tiridates from being displayed to the people on the day fixed by Imperial edict; however, Nero brought him out as soon as possible afterwards. The Guards battalions marched in full armour around the temples of the Forum, while Nero occupied his curule chair on the Rostrum, wearing triumphal dress and surrounded by military insignia and standards. Tiridates had to walk up a ramp and then prostrate himself in supplication; whereupon Nero stretched out his hand, drew him to his feet, kissed him, and replaced his turban with a diadem. When Tiridates's supplication had been translated into Latin by an interpreter and publicly recited, he was taken to the Theatre (where he made a further supplication) and offered a seat on Nero's right. The people then hailed Nero as a conqueror and, after dedicating a laurel-wreath in the Capitol, he closed the double doors of the Temple of Janus, as a sign that all war was at an end. 

 

(...)

 

I have separated this catalogue of Nero's less atrocious acts—some forgiveable, some even praiseworthy—from the others; but I must begin to list his follies and crimes.

Music formed part of his childhood curriculum, and he early developed a taste for it. Soon after his accession, he summoned Terpnus, the greatest lyre-player of the day, to sing to him when dinner had ended, for several nights in succession, until very late. Then, little by little, he began to study and practise himself, and conscientiously undertook all the usual exercises for strengthening and developing the voice. He would lie on his back with a slab of lead on his chest, use enemas and emetics to keep down his weight, and refrain from eating apples and every other food considered deleterious to the vocal chords. Ultimately, though his voice was still feeble and  husky, he was pleased enough with his progress to nurse theatrical ambitions, and would quote to his friends the Greek proverb: 'Unheard melodies are never sweet'. His first stage appearance was at Naples where, disregarding and earthquake,*

* It collapsed just after the audience had dispersed.

he sang his piece thorugh to the end. He often performed at Naples, for several consecutive days, too; and even while giving his voice a brief rest, could not stay away from the theatre, but went to dine in the orchestra where he promised the crowd in Greek that, when he had downed a drink or two, he would give them something to make their ears ring. So captivated was he by the rhythmic applause of some Alexandrian sailors from a fleet which had just put in, that he sent to Egypt for more. He also chose a few young knight, and more than 5,000 ordinary youths, whom he divided into claques to learn the Alexandrian method of applause—they were known, respectively, as 'Bees', 'Roof-tiles', and 'Brick-bats'—and provide it liberally whenever he sang.*

*The Bees made a loud humming noise. The Roof-tiles clapped with their hollowed hands; the Brick-bats, flat-handed.

It was easy to recognize them by their bushy hair, splendid dress, and the absence of rings on their left hands. The knights who led them earned four gold pieces a performance.

Appearances at Rome meant so much to Nero that he held the Neronia again before the required five years elapsed. When the crowd clamored to hear his heavenly voice, he answered that he would perform in the Palace gardens later if anyone really wanted to hear him; but when the Guards on duty seconded the appeal, he delightedly agreed to oblig them. He wasted no time in getting his name entered on the list of competing lyre-players, and dropped his ticket into the urn with the others. Guards colonels carried his lyre as he went up to play, and a group of military tribunes and close friends accompanied him. After taking his place and briefly begging the audience's kind attention, he made Cluvius Rufus, the ex-Consul, announce the title of the song. It was the whole of the opera Niobe; and he sang on until two hours before dusk. Since this allowed the remaining competitors no chance to perform, he postponed the award of a prize to the following year, which would give him another opportunity to sing. But since a year was a long time to wait, he continued to make frequent appearances. He toyed with the ide of playing professional actors in public shows staged by magistrates; because one of the Praetors had offered him 10,000 gold pieces if he would consent. And he did actually appear in operatic tragedies, taking the parts of heroes and gods, sometimes even of heroines and goddesses, wearing masks either modelled on his own face, or on the face of whatever woman happened to be his current mistress. Among his performances were Canace in Childbirth, Orestes the Matricide, Oedipus Blinded, and Distraught Hercules. There is a story that a young recruit on guard in the wings recognized him in the rags and fetters demanded by the part of Hercules, and dashed boldly to his assistance. 

Horses had been Nero's main interest since childhood; whatever his tutors might do, they could never stop his chatter about the chariot races at the Circus. When scolded by one of them for telling his fellow-pupils about a Leek-Green charioteer who had the misfortune to get dragged by his team, Nero untruthfully explained that he had been discussing Hector's fate in the Iliad. At the beginning of his reign he used every day to play with model ivory chariots on a board, and came up from the country to attend all the races, even minor ones. at first in secret and then without the least embarrassment; so that there was never any doubt at Rome when he would be in residence. He frankly admitted that he wished the number of prizes increased, which meant that the contests now lasted until a late hour and the faction-managers no longer thought it worth while to bring out their teams except for a full day's racing. 

Very soon Nero set his heart on driving a chariot himself, in a regular race, and after a preliminary trial in the Palace gardens before an audience of slaves and loungers, made a public appearance at the Circus; on this occasion one of his freedmen replaced the magistrate who dropped the napkin as the starting signal.

However, these amateur incursions into the arts at Rome did not satisfy him, and he headed for Greece, as I mentioned above. His main reason was that the cities which regularly sponsored musical contests had adopted the practice of sending him every available prize for lyre-playing; he always accepted those with great pleasure, giving the delegates the earliest audience of the day and invitations to private dinners. They would beg Nero to sing when the meal was over, and applaud his performance to the echo, which made him announce: 'The Greeks alone arr worthy of my genius; they really listen to music.' So he sailed off hastily and, as soon as he arrived at Cassiope, gave his first song recital before the altar of Jupiter Cassius; after which he went the round of all the contests.

He ordered these contests which normally took place only at long intervals to be held during his visit, even if it meant repeating them; and brok tradition at Olympia by introducing a musical co petition into the athletic games. When Halius, his freeman-secretary, reminded him that he was urgently needed at Rome, he would not be distracted by official business, but answered: 'Yes, you have made yourself quite plain. I am aware that you want me to go home; you will do far better, however, if you encourage me to stay until I have proved myself worthy of my reputation.'

No one was allowed to leave the theatre during his recitals, however pressing the reason, and the gates were kept barred. We read of women in the audience giving birth, and of men being so bored with the music and the applause that they furtively dropped down from the wall at the rear, or shammed dead and were carried away for burial. Nero's stage fright and general nervousness, his jealousy of rivals, and his awe of the judges, were more easily seen than believed. Though usually gracious and charming to other competitors, whom he treated as equals, he abused them behind their backs, and often insulted them to their faces; and if any were particularly good singers, he would bribe them not to do themselves justice. Before every performance he would address the judges wit hthe utmost deference, saying that he had done what he could, and that the issue was now in Fortune's hands; but that since they were men of judgement and experience, they would know how to eliminate the factor of chance. When they told him not to worry he felt a little better, but still anxious; and mistook the silence of some for severity, and the embarrassment of others for disfavour, admitting that he suspected every one of them.

He strictly observed the rules, never daring to clear his throat an even using his arm, rather than a handkerchief, to wipe the sweat from his brow. Once, while actin in a tragedy, he dropped his sceptre and quickly recovered it, but was terrified of disqualification. The accompanist, however—who played a flute and made the necessary dumbshow to illustrated the words—swore the slip had passed unnoticed, because the audience were listening with such rapt attention; so he took heart again. Nero insisted on announcing his own victories; which emboldened him to enter the competition for heralds. To destroy every trace of previous winners in these contests he ordered all their statues and busts to be taken downk, dragged away with hooks, and hurled into public privies. On several occasions he took part in hte chariot racingt, and at Olympia drove a ten-horse team, a novelty for which he had censured King Mithridates in one of his own poems. He lost his balance, fell from the chariot and had to be helped in again; but, though he failed to stay the course and retired before the finish, the judges nevertheless awarded him the prize. On the eve of his departure, he presented the whole province with its freedom and conferred Roman citizenship as well as large cash rewards on the judges. It was during the Isthmian Games at Corinth that he stood in the middle of the stadium and personally announced these benefits.

Returning to Italy, Nero disembarked at Naples, where he had made his debut as a singer, and ordered part of the city wall to be razed—which is the Greek custom whenever the victory in any of the Sacred Games comes home. He repreated the same performance at Antium, at Alba Longa, and finally at Rome. For his processional entry into Rome he chose tha charion which Augustus had used in his triumph nearly a hundred years previously; and wore a Greek mantle spangled with gold stars over a purple robe. The Olympic wreath was on his head, the Pythian wreath in his right hand, the others were carried before him, with placards explaining where and against whom he had won them, what songs he had sung, and in what plays he had acted. Nero's chariot was followed by his regular claque, who shouted that they ware Augustus's men celebrating Augustus's triuph. The procession passed through the Circus (he had the entrance arch pulled down to allow more room, then by way of the Velabrum and the Forum to the Palatine Hill and the Temple of Apollo. Victims were sacrificed in his honour all along the route, which was sprinkled with perfume, and the commons showered him with song-birds, ribbons, and sweetmeats as compliments on his voice. He hung the wreaths above the couches in his sleeping quarters, and set up several stautes of himself playing the lyre. He also had a coin struck with the same device. After this, it never occurred to him that he ought to refrain from singing, or even sing a little less; but he saved his voice by addressing the troops only in written orders, or in speeches delivered by someone else; and would attend no entertainment or official business unless he had a voice-trainer standing by, telling him when to spare his vocal chords, and when to protect his mouth with a handkerchief. Whether he offered people his friendship or plainly indicated his dislike for them, often depended on how generously or how feebly they had applauded.  

It might have been possible to excuse his insolent, lustful, extravagant, greedy, or cruel early practices (which were, I grant, more furtive than aggressive), by saying that boys will be boys; yet at the same time, this was clearly the true Nero, not merely Nero in his adolescence. As soon as night fell he would snatch a hat or cap and make a round of the taverns, or prowl the streets in search of mischief—and not always innocent mischief either, because one of his games was to attack men on their way home from dinner, stab them if they offered resistence, and then drop their bodies down the sewers. He would also break into shops, afterwards opening a miniature market at the Palace with the stolen goods, dividing them up into lots, auctioning them himself, and squandering the proceeds. During these escapades he often risked being blinded or killed—once he was beaten almost to death by a senator whose wife he had molested, which taught him never to go out after dark unless an escort of senior officers was following him at a discreet distance. He would even secretly visit the Theatr by day, in a sedan chair, and watch the quarrels among the pantomime actors, cheering them on from the top of the proscenium; then, when they cam to blows and fought it out with stones and broken benches, he joined in the fun by throwing things on the heads of the crowd. On one occasion he fractured a praetor's skull. 

Gradually Nero's vices gained the upper hand: he no longer tried to laugh them off, or hide, or deny them, but turned quite brazen. His  feasts now lasted from noon till midnight, with an occasional break for diving into a warm bath or, if it were summer, into snow-cooled water. Sometimes he would drain the artificial lake in the Campus Martius, or the other in the Circus, and hold public dinner parties there, including prostitutes and dancing-girls from all over the City among his guests. Whenever he floated down the Tiber to Ostia, or cruised past Baiae, he had a row of temporary brothels erected along the shore, where s number of noblewomen, pretending to be madams, stood waiting to solicit his cusstom. He also forced his friends to provide him with dinners; one of them spent 40,000 gold pieces on a turban party, and another even more on a rose banquet. 

Not satisfied wit hseducing free-born boys and married women, Nero raped the Vestal Virgin Rubria. He nearly contrived to marry the freedwoman Acte, by persuading some friends of consular rank to swear falsely that she came of royal stock. Having tried to turn the boy Sporus into a girl by castration, he went through a wedding ceremon y with him—dowry, bridal veil and all—which the whole Court attended; then brought him home, and treated him as a wife. He dressed Sporus in the fine clothes normally worn by an Empress and took him in his own litter not only to every Greek assize and fair, but actually through the Street of Images at Rome, kissing him amorously now and then. A rather amusing joke is still going the rounds: the world would have been aa happier place had Nero's father Domitius married that sort of wife.

The passion he felt for his mother, Agrippina, was notorious, but her enemies would not let him consummate it, fearing that, if he did, she would become even more powerful and ruthless than hitherto. So he found a new mistress who was said to be her spit and image: some say that he did, in fact, commit incet with Agrippina every time they rode in the same litter—the state of his clothes when he emerged proved it.

Nero practised every kind of obscenity, and at last invented a novel game: he was released from a den dressed in the skins of wild animals, and attacked the private parts of men and women who stood bound to stakes. After working up sufficient excitement by this means, he was despatched—shall we say?—by his freedman Doryphorus. Doryphorus now married him—just as he himself had married Sporus—and on the wedding night he imitated the screams and moans of a girl being deflowered. According to my informants he was convinced that nobody could remain sexually chaste, but that most people concealed their secret vices; hence, if anyone confessed to obscene practices, Nero forgave him all his other crimes.






 


Castillo de Montearagón - Historia viva

 

13 lunas, 12 noches

 Un artículo sobre una pequeña mise en abyme del calendario, allá por el solsticio de invierno, cuando el tiempo se para antes de arrancar de nuevo.
 

13 lunas, 12 noches: Calendarios, Ciclos, Tiempos muertos y Diferencia de género 

( a propósito de 'Twelfth Night')


Este artículo se centra en la cuestión del tiempo que transcurre entre el solsticio de invierno y el principio del año nuevo, considerado en la imaginación mítica como un tiempo de naturaleza especial, un tiempo fuera del tiempo por así decirlo, enraizado en una tradición de folklore y fiestas populares. La noción de un tiempo que se detiene, asociada en Twelfth Night de Shakespeare a un tiempo de espera y de luto, se combina en este drama con la interrupción del tiempo práctico que tiene lugar durante una representación teatral o una fiesta. Esta tierra de nadie temporal adquiere connotaciones genéricas específicas, cuyas raíces se remontan al desajuste entre los calendarios lunares y solares. El juego con la confusión de géneros que se da en la obra es característico de la suspensión del orden normal del tiempo, antes de la reafirmación de los roles genéricos tradicionales y del tiempo renovado, una vez se reanuda el curso ordinario de los acontecimientos en un nuevo ciclo temporal.

 


 

 

 

 

Date posted: November 24, 2007 ; Last revised: March 12, 2008

https://papers.ssrn.com/abstract=1032190

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13 Moons, Twelve Nights: Calendars, Cycles, Time Out of Time and Gender Difference 

(A Note on 'Twelfth Night')



This paper focuses on the notion of the time between the winter solstice and the beginning of the year as a time with a special status, a time out of time as it were, rooted in a tradition of folklore and popular calendrics. The notion of a time that stops, associated in Twelfth Night to a lull, a time of waiting, and of mourning, is combined in Shakespeare's play with the interruption of practical time during a theatrical performance or a festival. This no man's time is shown to have gender-specific connotations rooted in the mismatch of the lunar and solar calendars. Shakespeare's play with generic confusion in the play is characteristic of the suspension of the normal order of time, before the reassertion of renewed time and accepted gender roles when the new cycle of time begins for good. 

 

 

También aquí

 

_____. "13 lunas, doce noches." In García Landa Vanity Fea 23 Dec. 2006.

         http://garciala.blogia.com/2006/122401-13-lunas-doce-noches.php

         2007

_____. "13 Moons, Twelve Nights: Calendars, Cycles, Time Out of Time and Gender Difference (a Note on Twelfth Night) / 13 lunas, 12 noches: Calendarios, ciclos, tiempos muertos y diferencia de género (a propósito de Twelfth Night)." (2007). Online PDF at Social Science Research Network 24 Nov. 2007.*

http://ssrn.com/abstract=1032190

         2007

         English and Commonwealth Literature eJournal 24 Nov. 2007.*

         http://www.ssrn.com/link/English-Commonwealth-Lit.html

         2013-01-10

         Sexuality & Gender Studies eJournal 24 Nov. 2007.*

         http://papers.ssrn.com/sol3/JELJOUR_Results.cfm?form_name=journalBrowse&journal_id=950868

         2012

_____. "13 lunas, 12 noches: Calendarios, ciclos, tiempos muertos y diferencia de género (a propósito de Twelfth Night)." Online PDF at Zaguán 31 March 2009.*

         http://zaguan.unizar.es/record/3223

         2009

_____. "13 lunas, 12 noches: Calendarios, ciclos, tiempos muertos y diferencia de género (a propósito de Twelfth Night)." ResearchGate 27 May 2012.*

         http://www.researchgate.net/publication/33419858

         2012

_____. "13 lunas, 12 noches: Calendarios, ciclos, tiempos muertos y diferencia de género (a propósito de Twelfth Night)." Academia 27 April 2015.*

         https://www.academia.edu/12129132/

         2015

_____. "13 lunas, 12 noches." In García Landa, Vanity Fea 28 April 2015.*

         http://vanityfea.blogspot.com.es/2015/04/13-lunas-12-noches.html

         2015

_____. "13 lunas, 12 noches." Net Sight de José Angel García Landa 4 Jan. 2024.*

         https://personal.unizar.es/garciala/publicaciones/13_LUNAS.PDF

         2024



—oOo—

Supreme Court Ruling on Gender & Sex

 "UK Supreme Court Ruling [on Women, Gender and Transsexuality]: The Triumph Of Reality – Louise Perry."

https://youtu.be/wetQq_5DMCk

viernes, 25 de abril de 2025

Tom Stoppard, Arcadia

  


Stoppard, Tom. "Tom Stoppard's Arcadia." YouTube (MuskPumpkin)

         https://www.youtube.com/playlist?list=PL6-Gpuptr59cugzVIfMp7hu-P0n0gsviS

         2025

viernes, 18 de abril de 2025

Encasillamientos genéricos

 Retropost, 2015:

No se acaba de captar bien que Hombres y Mujeres son (cada vez más, por cierto) dos castas sociales, además de dos sexos.


Ayer me despedí sin saberlo del Congreso de Filosofía Joven, en el Centro de Historias. Digo que sin saberlo porque pensaba volver por la tarde a la sesión sobre la Crisis del Estado del Bienestar y la Deuda, pero en lugar de eso me fui a una ortopedia y a tocar la guitarra a la plaza.

Por la mañana la cuestión era la Crisis del Género, una serie de ponencias feministas con bastantes toques lésbicos, algunos muy militantes (una chica que habló sobre Audre Lorde, y que al parecer quería restringir su universo al trato únicamente con mujeres); otras en la línea de Monique Wittig y Judith Butler, cuestionando la construcción del género y la sexualidad y los encasillamientos. Otras hablaron sobre lesbianas en provincias, bastante tendentes a no salir del armario debido a la falta de entorno y de asociaciones de apoyo mutuo. Y otra joven habló sobre la prostitución, abogando por su legalización. (Supongo que eso conllevaría pagar impuestos, además de contabilizarlo en el PIB como hacen ahora. Y se reproduciría el eterno dilema: ¿Te lo hago con factura, o sin factura?).  

Reconocía la muchacha que en los países donde se ha legalizado la prostitución se ha producido igual la división entre legales e ilegales, y no se ha resuelto desde luego el problema, aunque queda la profesión menos estigmatizada. Parte de la finalidad del prohibicionismo dominante es, claro, precisamente, esa estigmatización. Le pregunto a esta moza por las actitudes de los partidos españoles, y parece ser que no son claras. El PSOE es más prohibicionista y el PP más liberal (cosa de esperar); aunque hay corrientes prohibicionistas y legalizadoras en ambos partidos, y también en Ciudadanos o Podemos.... o sea, un panorama nada claro.

A cuenta de las lesbianas de Logroño, hubo bastante debate sobre una cuestión sorpresiva. Muchas (siendo, técnicamente hablando, lesbianas) rechazaban que se les aplicase el término. A algunas les parecía ridículo, o no querían que se las considerase lesbianas, etc. Se debatía sobre la falta de concienciación, y la interiorización de la opresión, y demás, pero creo que la respuesta tiene otra dimensión. Que quizá sea especialmente comprensible en un entorno donde muchas mujeres viven esto como una división de personalidad, manteniendo una doble vida o doble identidad que tendrá sus costes psicológicos. Pero una circunstancia adicional es que esas mujeres no quieren ser "lesbianas profesionales", es decir, definir su vida en torno a su identidad sexual, como hacen muchas lesbianas en entornos más favorables. La identidad es un teatro, y algunas, tras haber salido violentamente del armario, sobreactúan su identidad, o quizá manifiestan el peso de los traumas anteriores, con una actitud de liberacionismo profesional. 

Es comprensible que quien no sale del armario no se identifique con un término que es especialmente bien recibido en quien lo vive como centro y determinación de su identidad. Allí hay un elemento de represión, pero también hay un elemento de "normalidad" en el mismo sentido en el que a mí me extrañaría o me molestaría que me presentasen en una conferencia, por ejemplo como "escritor heterosexual", o, pongamos "escritor español" (si es en España la conferencia), o "escritor aragonés". O como "escritor", vamos. Así que no es de extrañar que muchas lesbianas no quieran "ir de lesbianas" igual que hay pingües heterosexuales que "no van de heterosexual", aunque vayan. Sienten que les encasilla, o que les define en exceso.

Y terminamos así con los encasillamientos. Tras muchas críticas y vueltas al orden patriarcal y sus binarismos y sus encasillamientos etc. etc., yo (en mi línea "Monique Wittig") propongo a la concurrencia que una manera de luchar contra el encasillamiento es no rellenar la casilla donde dice "sexo" en los impresos de la Administración. De esa manera quedaría al menos oficialmente instituido el tercer sexo (o la alternativa al orden sexual binario) por la vía de los hechos. Se instituiría el Tercer Sexo (o Tercer Género más bien, pues aquí hablamos de imaginarios culturales) en la forma del No sabe No contesta, o A Usted Qué le Importa, o No me acuerdo.... etc. Tiene su encanto, lo de la indefinición de dejarlo en blanco, pues también se dejan en blanco los motivos por los cuales se deja en blanco.

Otras veces que he propuesto esto en entornos feministas me han abucheado de una manera que no abuchean a la Wittig, diciendo que es contraproducente, imposible, etc. (Y quizá lo sea). En Suecia lo hacen, al parecer, y supongo que no desaparecen allí los encasillamientos. De hecho me explican pacientemente aquí que la cuestión va más allá de una casilla en un impreso (lamento dar la impresión de que supongo que la cuestión se reduce a una casilla en un impreso, pero al parecer la doy).

A ver, la cosa es más factible en España que en otros países, pues una vez suprimida por Aznar la mili varonil, y suprimidos por Zapatero la correlación necesaria entre biología y encasillamiento genérico por una parte, y el requerimiento de tener géneros distintos para contraer matrimonio, por otra, queda en la práctica prácticamente abolida la diferencia sexual como diferencia administrativamente relevante. En la mayoría de los impresos de la Administración, desde luego, es totalmente gratuita la presencia de la famosa casilla "Sexo" —yo a veces pongo "H", otras veces "V", otras veces "M", y nadie me pide cuentas. Supongo que una hembra bien podría poner también "H" o "M", y quizá hasta "V", yo qué sé.  Piénsese que se consideraría altamente ofensivo que en lugar de clasificársenos por mujeres / hombres se nos clasificase por homosexuales / heterosexuales. Tanta diferencia de consideración entre estas dicotomías no es normal, o lo raro es que sea tan normal.

Una vez instituido el tercer sexo, o la tercera Casta, o la ausencia oficial de género, seguiría siendo relevante acogerse a un sexo si se quisieran obtener beneficios administrativos asociados a él. Quizá adjuntando certificado médico-anatómico-psicológico. Se supone que ahora van dirigidos esos beneficios al "antaño oprimido" sexo femenino—en forma de cuotas, beneficios legales de la duda, etc. Y quien se sienta oprimida por ser mujer quizá así podría alegarle al opresor que no tiene respaldo administrativo para considerarla mujer, por mucha evidencia adicional que pudiese haber en contra. Como todo, esta alteración en la ley podría producir efectos tanto positivos como negativos. Las puertas del baño, por otra parte, podrían redistribuirse con provecho entre los grupos Guarr@s / Limpi@s. (Que en la práctica ya está casi hecho, sólo falta cambiar la nomenclatura).

En los impresos donde es más relevante o crucial, en el Registro Civil, el DNI, el pasaporte... etc., es más peliagudo lo de intentar dejarlo en blanco. Ya es para activistas, y requeriría autorización especial de la Administración el dejarlo en blanco. La cuestión es si la tolerancia de esa indefinición es un objetivo deseable, e incluso inmediato, para quienes protestan por el encasillamiento sexual. Yo creo que sí, pero al parecer no estoy muy acompañado.

Lo que sí tengo claro es que Hombres y Mujeres son dos castas, aparte de dos sexos biológicos o dos sensibilidades. Que la diferencia (oficial) entre hombres y mujeres va unida a una historia no sólo biológica sino a un imaginario que divide el mundo binariamente, con la parte del león asignada a los hombres. Las mujeres no han tenido en general ni siquiera la parte de la leona, me temo, sino que han sido siervas de la gleba de clase alta o baja.  

Hay buenos argumentos para suprimir el sistema de castas, al menos tan buenos como para mantenerlo. Y en suma, no sé cómo tanta gente que protesta contra el Orden Patriarcal y el Encasillamiento Genérico, no centra algo más los esfuerzos en el encasillamiento más obvio, el de las casillas superfluas  H   /   M.





—oOo—

En el espacio urbano

 Retropost, 2015:

Estoy estos días asistiendo a ratos al Congreso de Filosofía Joven—no por joven, sino por filosofía. Como se ve por su web, participa de una estética e ideología podríamos decir que Podemista (como esa otra conferencia de Toni Negri que se organiza hoy en paralelo, "Instituir la Felicidad"... en fin, de eso se supone que va la izquierda utópica). Ayer estuve por la tarde en una sesión sobre el espacio urbano, en la que también abundaban las reflexiones de línea foucaultiana sobre el poder y el control.

En la sesión de debate yo propuse frente a algún modelo de ciudad que la presentaba como un espacio totalitario tomado, controlado por el Poder y el Sistema, una noción más relativista en la que el Poder está más distribuido y el Sistema somos todos. Si al final resultará que Goffman es más foucaultiano que Foucault.

El espacio público, pensado desde la teoría de los marcos, se multiplica y fragmenta en múltiples espacios públicos, asociados a cada uno de los actos interaccionales y a sus modalidades repetidas. Cada acto de interacción acota un espacio público diferente, según el tipo de acto, participantes, etc.—y a la vez excluye o margina a quienes no están ratificados como participantes. La exclusión la hacemos en cada momento por el hecho mismo de la teatralidad de la interacción, que pone a unos en el casting como actores y a otros como público. Por cierto que para Goffman toda interacción pública es teatral, y todo teatro tiene sus bambalinas. Todos tenemos zonas ocultas que retiramos de la interacción pública. 

De la superposición compleja de todas estas modalidades de interacción resulta no un espacio público frente a uno privado, sino una multiplicidad cambiante y galáctica de espacios públicos interaccionales, que —proyectados sobre el espacio físico— lo hacen difícil de gestionar. La arquitectura delimita marcos (habitaciones para acotar encuentros o actos, etc.) que son multiuso, pero nos vemos obligados a dejar la habitación porque se acaba el tiempo por las normas de uso. Siempre se pueden cuestionar, pero siempre ha de haber ámbitos de decisión donde se decida cómo gestionar esos espacios públicos, y pretender apropiarse del espacio de decisión, o arrogarse directamente el uso del espacio público es.... pues eso, podemista o asambleario. Y supone un desprecio a la democracia representativa y las instituciones de gestión de lo público; aunque ese movimiento de protesta se disfrace de defensa de "lo público" es una apropiación indebida de lo público. En fin, que las plazas ocupadas pueden ser desalojadas por la autoridad competente cuando lo estime oportuno.

Más me gustó una ponencia de una italiana que presentaba la ciudad como vivida y asociada a la experiencia corporal y vital. Me recordaba al poema de Borges que cantaba María José Hernández.

Y la ciudad ahora es como un plano
De mis humillaciones y fracasos;
Desde esta puerta he visto los ocasos
Y ante este mármol he aguardado en vano.
Aquí el incierto ayer y el hoy distinto
Me han deparado los comunes casos
De toda suerte humana, aquí mis pasos
Urden su incalculable laberinto.





—oOo—

lunes, 14 de abril de 2025

Label:bibliography

 Retropost, 2015:

Tweakeando mis etiquetas en Google Scholar (o Google Académico, que es lo mismo), he llegado a la conclusión de que es mejor poner las etiquetas en las que mejor quedas, o las que mejor imagen dan de tu posicionamiento en el orden de picoteo académico. (Por citar a Ricardo III: "Estúpido, habla siempre bien de ti mismo"). Con lo cual conviene coger un área lo más poblada posible en la que estés bien posicionado. 
 
Demasiada población te posicionará mal, y es un dilema: por tanto me he quitado de la superpoblada "Semiotics", que me mandaba fuera de la primera página y de la segunda, y he añadido la no tan poblada "Bibliography"—que cierto es que le dedico tantas horas como a la semiótica o más. Y aunque hay poca gente allí, al menos estoy el primero (Mundial, se entiende), y es un área relativamente reconocida y amplia de por sí.  Ecce homo:



Captura de pantalla 2015-04-13 12.53.37

Me he quitado asimismo (Google te permite escoger CINCO etiquetas) la etiqueta de "Literary Theory", y me he cambiado por "Teoría de la literatura", donde quedo mejor posicionado en el humilde mundo hispano. Mejor que en "Teoría literaria", donde quedaría detrás de Tomás Albaladejo—en Teoría de la Literatura no seré Number One, pero soy Número Uno.

Y aunque no sea una etiqueta muy usada, sí añado también "Filología Inglesa" en atención a que es el nombre oficial de mi área de conocimiento. Allí estoy también el primero del Mundo Hispano.

También he añadido, en lugar de "Discourse Analysis", la etiqueta más concreta quizá "Narratology"; suficientemente general aunque redunda algo con "Narrative Theory" que usaba antes. Pero para que se vea que se le llame como se le llame estoy allí bien ubicado: el tercero en "Narrative Theory", y el segundo en "Narratology."

Me quedo, lógicamente, con "Narratology", una palabra que antes no me gustaba.



—oOo—

sábado, 12 de abril de 2025

Shakespeare Translations


domingo, 6 de abril de 2025

Bob Dylan - Murder Most Foul (Lyric Video)

Too True to Be Good: Cartografía narrativa

 Retropost, 2015:

Comentaremos en este artículo la obra teatral de George Bernard Shaw Too True to Be Good (1931) como modelo de cartografía narrativa, y especificaremos algo más esta noción conceptual desarrollada con vistas al análisis narrativo en un marco consiliente. La noción de consiliencia ha sido desarrollada recientemente por E. O. Wilson en Consilience (1998) y ofrece un marco científico deseable, por las razones que allí se exponen, al que remitir las investigaciones de los fenómenos culturales. El presente artículo pretende contribuir al estudio de las estructuras narrativas desde una perspectiva consiliente. 




English Abstract:

Too True to Be Good: Narrative Mapping

This paper comments George Bernard Shaw's drama Too True to Be Good (1931) as a paradigm of narrative mapping, and further specifies this conceptual tool, developed for narrative analysis within a consilient framework. The notion of consilience recently propounded by E. O. Wilson in Consilience (1998) provides a valuable scientific paradigm for research into cultural phenomena. This paper is a contribution towards a consilient perspective on narrative structures.




Date posted: April 30, 2014  

http://papers.ssrn.com/abstract=2430221


eJournal Classifications Message
AARN Subject Matter eJournals
                          
Added to eLibrary
AARN Subject Matter eJournals
             
Added to eLibrary
CSN Subject Matter eJournals
                          
Distributed in Cognition & the Arts eJournal
Vol 6, Issue 11, May 15, 2014
LIT Subject Matter eJournals
             
Distributed in English & Commonwealth Literature eJournal
Vol 4, Issue 9, May 16, 2014
PRN Subject Matter eJournals
             
Distributed in Philosophy of Language eJournal
Vol 7, Issue 9, May 20, 2014



 
También se encuentra en:
 

_____. "Too True to Be Good: Cartografía narrativa." In García Landa, Vanity Fea 24 Dec. 2012.*

         http://vanityfea.blogspot.com.es/2012/12/too-true-to-be-good-cartografia.html

         2012

_____. "Too True to Be Good: Cartografía narrativa." Social Science Research Network 30 April 2014.*

https://ssrn.com/abstract=2430221

http://dx.doi.org/10.2139/ssrn.2430221

         2014

         Linguistic Anthropology eJournal 30 April 2014.*

         http://www.ssrn.com/link/Linguistic-Anthropology.html

2014

Applied and Practicing Anthropology eJournal 30 April 2014.*

         http://www.ssrn.com/link/Applied-Practicing-Anthropology.html

2014

Cognition & the Arts eJournal 6.11 (15 May 2014).*

         http://www.ssrn.com/link/Cognition-Arts.html  (30 April 2014).*

2014

English & Commonwealth Literature eJournal 4.9 (16 May 2014).*

         http://www.ssrn.com/link/English-Commonwealth-Lit.html (30 April 2014).*

2014

Philosophy of Language eJournal (20 May 2014).*

         http://www.ssrn.com/link/Philosophy-Language.html (30 April  2014).*

         2014

_____. "Too True to Be Good: Cartografía narrativa." ResearchGate 22 March 2015.*

         https://www.researchgate.net/publication/272578981

         2015

_____. "Too True to Be Good: Cartografía narrativa." Academia.edu 6 April 2015.*

         https://www.academia.edu/11807022/

         2015

_____. "Too True to Be Good: Cartografía narrativa." In García Landa, Vanity Fea 6 April 2015.*

         http://vanityfea.blogspot.com.es/2015/04/too-true-to-be-good-cartografia.html

         2015

_____. "Too True to Be Good: Cartografía narrativa." Net Sight de José Angel García Landa 4 Jan. 2023.*

         https://personal.unizar.es/garciala/publicaciones/TooTrue.pdf

         2023






—oOo—

El arte (dramático) de la Vida

 Henry Fielding, Amelia, I.1 Capítulo Primero: Que sirve de Introducción: Veránse en esta Historia los diversos accidentes que sucedieron a...