Autor/es
Descripción
ver mas
Colaborador
Tonkonoff, Sergio
Trotta, Miguel
Idioma
spa
Extent
349 p.
Derechos
info:eu-repo/semantics/openAccess
Atribución-NoComercial-SinDerivadas 4.0 Internacional (CC BY-NC-ND 4.0)
Formato
application/pdf
Identificador
Cobertura
1019697
Lomas de Zamora (inhabited place)
2003-2019
Abstract
This research focuses on the way in which the political identities of La Cámpora and Movimiento Evita are constituted differentialy, in the city of Lomas de Zamora during the period 2003-2019. Based on interviews, observations and documentary analysis, I inquire into the set of discursive practices that these militant organizations elaborate for the institution and protection of borders that allow them to draw the contours of a collective and simultaneously establish an otherness as antagonists.
In this theseis, politics is understood as the struggle for the sacralization of syntagmas that, then, occupy a privileged place within a social group. Politics is, thus, the practice of sacralization —of people and processes, of events, objects and places— that aims to build objectivity, that is, to stabilize the central meanings that produce order and constitute the social. In the process, I retrieve a relational conception of the sacred that emphasizes the practices of the agents for establishing a distinction between the sacred and the profane.
From this approach, these organizations operate by sacralizing certain beliefs and symbols in two main ways. On the one hand, through its ritual and periodic celebration in mobilizations and rallies, which are read as sacralization practices, in which a celebratory and commemorative facet can be observed, as well as mechanisms for constructing an antagonistic otherness. On the other hand, in penalization practices that collaborate in the care of such beliefs, symbols and rituals through the expulsion of what emerges within them, and that threaten the differences that sustain their identity.
The empirical inquiry through these dimensions makes it possible to identify the points in which there is a similarity between these organizations and those in which differences can be identified. Thus, while La Cámpora appears clearly marked by the Kirchnerist twist of Peronism and places the figure of Cristina Fernández at the top of its symbolic system, Movimiento Evita emphasizes the plebeian and Catholic dimension of this movement and does the same with Eva Perón. In parallel, strong coincidences are recognized between the organizations in the vindication of the militancy organizations of the seventies, in the importance they assign to national sovereignty and in the construction of Peronism as a force for emancipation, both for the people and for the homeland. In this way, being a member of La Cámpora and doing so in the Evita Movement are two different ways of being a Peronist and doing politics in contemporary Argentina.
In this theseis, politics is understood as the struggle for the sacralization of syntagmas that, then, occupy a privileged place within a social group. Politics is, thus, the practice of sacralization —of people and processes, of events, objects and places— that aims to build objectivity, that is, to stabilize the central meanings that produce order and constitute the social. In the process, I retrieve a relational conception of the sacred that emphasizes the practices of the agents for establishing a distinction between the sacred and the profane.
From this approach, these organizations operate by sacralizing certain beliefs and symbols in two main ways. On the one hand, through its ritual and periodic celebration in mobilizations and rallies, which are read as sacralization practices, in which a celebratory and commemorative facet can be observed, as well as mechanisms for constructing an antagonistic otherness. On the other hand, in penalization practices that collaborate in the care of such beliefs, symbols and rituals through the expulsion of what emerges within them, and that threaten the differences that sustain their identity.
The empirical inquiry through these dimensions makes it possible to identify the points in which there is a similarity between these organizations and those in which differences can be identified. Thus, while La Cámpora appears clearly marked by the Kirchnerist twist of Peronism and places the figure of Cristina Fernández at the top of its symbolic system, Movimiento Evita emphasizes the plebeian and Catholic dimension of this movement and does the same with Eva Perón. In parallel, strong coincidences are recognized between the organizations in the vindication of the militancy organizations of the seventies, in the importance they assign to national sovereignty and in the construction of Peronism as a force for emancipation, both for the people and for the homeland. In this way, being a member of La Cámpora and doing so in the Evita Movement are two different ways of being a Peronist and doing politics in contemporary Argentina.
Título obtenido
Doctor de la Universidad de Buenos Aires en Ciencias Sociales
Institución otorgante
Universidad de Buenos Aires. Facultad de Ciencias Sociales