Contenu du sommaire : Mémoires dans la Caraïbe et l'Amérique latine : entre tradition, modernité et post-modernité. 1920-2020 : un siècle de capitalisme

The present contribution shows the different mechanisms of differentiation that were instrumentalized during the so-called decolonization processes in the American continent in order to preserve domination. Through the socio-historical analysis of the Apache people we observe the tools that established the « abysmal line » between the two types of population: dominant and dominated. The Apache case, a nation trapped, racialized and rejected by two states (Mexico and the United States), allows us to reveal the way in which both the real (violent extermination) and the collective imaginary (symbolic violence of popular culture) are colonized. In this way we show that the Nation-States reinforced colonial differentiation and that, hand in hand with globalization, they have « objectified » and caricatured peoples other than the colonist, Criollo, dominant. This continues to open the gap that divides populations two centuries after independence.

Since the advent of the Cuban Revolution in 1959, Cuba has made health a national priority and built a public, universal and free system, placing the patient at the center of the medical project. Based on prevention and the concept of “family doctor”, it has enabled the population to benefit from a level of health protection unique to a Third World country, and to achieve indicators comparable to those of the most developed nations. Recognized by international institutions as being the preeminent model for developing countries, the Cuban health system is considered by some observers as a potential source of inspiration for the richest nations, in particular thanks to its preventive model. In addition to caring for its own citizens, Cuba has been providing medical expertise around the world for more than half a century and treating populations on all continents, making this service its primary source of income.

By overthrowing the Batista dictatorship, in the pay of the United States, Fidel Castro and his companions seek to destroy the colonial structures that remain on the island. While trying to destroy the old order, the Revolution embodies the search for a new path, fundamentally different from the one imposed by the Spanish and later the American empire. This article proposes to relate two very symbolic moments of the Cuban Revolution – its birth and its announced death – that are linked by the sentiment of the apocalypse and that have created the conditions for a possible disconnection: - 1959-1961: outside the dominance of the United States, without yet falling into the lap of the Soviet Union, the Revolution is characterized by an ideological freedom that seems absolute. - 1989-1994: while capitalism penetrates the island again with the Special Period, Cuban artists experience an unprecedented freedom of creation: freed from Soviet dogmatism and still far from the pressures of the capitalist market, they dedicate themselves to an art free of any contingency. These two key moments in the history of the Cuban Revolution open the field of all possible for the Latin American and Caribbean peoples in search of liberation.

Edourad Glissant, West Indian novelist, poet and philosopher, appeals to Victor Segalen and highlights his poetics of diversity in order to undermine Saint-John Perse's standardizing universalism. In sum, the writer works to promote the trans-rhetorical, which could act as an epistemological break with atavistic culture and domination affecting Caribbeans. From this perspective, the thinker brings into play different oratorical genres (judicial, epideictic, deliberative) with the aim of facing alienation coming from western philosophy of History. This is how the novelist plans to rehabilitate the different artistic imaginaries all over the world, with the intention not only to put in crisis the unjust political regime of globalization, but also to propose solutions to the resulting terrible scourges. In our view, this is the big value of Edouard Glissant's globality geopoetics and new region of the world aesthetics.

This study proposes to analyze through a crossed gaze narrators from the third dimension. If the writer sets out to invent characters, how will he write an invented world with living characters? In addition to being built in an invented world, the global issue oversizes reality and offers a story as incredible as it is extraordinary, that a filmmaker himself would not have imagined for his science fiction film. To enter the brain of this character is to enter the search for the origin of man: an archaeological, anthropological and even biological quest. My approach consists in seeking through a discursive approach the issues of domination and the traces of resistance in order to try to detect the boundaries of balance.

This article will compare the sociolinguistic situation of the papiamentu speaking Curaçao with the kréyol speaking Martinique. Two Caribbean islands, each existing in a different state of dependency with the old colonial metropolis, the Kingdom of the Netherlands and the French Republic, respectively. If the Dutch island today shows a plurilingual society with a vivid use of papiamentu, Martinique is home to a marked diglossic linguistic landscape with French as the dominant language over the Antillean creole.

The phenomenon of a marginalization of the black population in Argentina and its supposed disappearance results from the ideological discourse throughout the nation-building process in order to represent Argentina as a completely white country in south-american continent. This vision can be relied to the creation of a « modern /colonial » racism in Latin America analyzed by Walter Mignolo in The idea of Latin America. The idea that in Argentina there were no black people dominates nowadays the identity discourse and a self-perception of the inhabitants.The purpose of the present paper is to analyze different trajectories of memory and transmission based on the research of Dina Picotti, one of the major's figures of research in the field of afro-argentinean presence. We will also investigate the issue of the identity and diversity nowadays to offer more reliable vision of the population resulting from different influences and customs of this denied past of Afro-Argentinean people.

The present manuscript among its purposes, raises arguments that, with a critical approach, aim to dilute the myths that for centuries have risen above the colonization of Afro-descendant thought in the original Caribbean; where the love of divinity was used as an instrument of dominance over the Puerto Rican bonhomy of colonial Puerto Rico. It is a documentary article with bibliographic design, where the state of the art is sought to be developed on mysticism, ambiguity, and the impact that even in contemporary times generate sui generis religious practices, in which the bibliographic method was applied with a focus interpretive and documentation, as a technique used in the auscultation of the files selected for this purpose. After a deep discussion, it was possible to reflect on the socio-cultural and human encounters and disagreements, which in the formation of a Christian religious arch, took place in the Caribbean during the last 100 years; the above gave the researcher an epistemological, axiological and ontological seedbed; where they were able to germinate great diversity of ideas about it, thus flourishing different epistemic awards, with support for the development of the epoché. Finally, some conclusions could be generated that, by way of reflection, account for the great scientific interest held by spiritual consultations, diversity of cults and the influence of Eurocentrism in Central America, from the 16th and 17th centuries, where colonization was approached From thought from Christianization, phenomena arise that point to the liberation of the popular ideological.

Geographical, historical and cultural ties join Martinique with Venezuela. Martinican presence in Venezuela goes back to the colonial period and it appears during carnival feasts in Güiria with the troupe J´ouvert, in patois, « day has begun ». People from this city and its surroundings do participate. The troupe begins with a magical ceremony. The participants go across the streets pushing carriages decorated according to the troupes. They dance to the rhythm of calypso and they sing in patois. There are troupes and traditional entertainments. From French, Indians and English people, a variety of dishes were inherited and transmitted by West Indian nannies.

It will be a question of showing, through some significant narratological samples taken from the novel Cristóbal Nonato by Carlos Fuentes, how the author, through writing his poetics of chaos, resecrate the Mexican hypermodern man in the diplomatic implexity of postmodern societies, occidental, occidentalized, exploded, fractal and the triptych of historical convulsions : colonization, industrialization, globalization. To this end, it will be interesting to see how he manages to awaken in the readership the treasure of images that the Mexican carries within him to better contemplate him in his virginity and assimilate his vital message. How the author's imaginary romanesque is at the service of deep national identity reconstruction and is a vector of a consciousness of the masses breaking with the foundations of modernity, more and more ochlocratic, more and more in search of authenticity, freedom self-determination and transmodernity.

The article analyzes the novel Plástico Cruel (Ediciones La Rata, 1992), written by José Sbarra, by exploring the traces of a major topic of Argentinian literature: la cautiva.

Celia Calderón (1921-1969) was an outstanding Mexican artist who, although in her own time was recognized in the artistic field, after her dramatic and premature death fell into an unjust historiographic oblivion. In this work I study her life, focusing on her relationships with the early movement in favor of women's rights, considered as key elements to interpret her original iconography in relation to the representation of women. Indeed, unlike most of the works of his contemporaries, several of Calderón's drawings, paintings and engravings do not highlight the loneliness of women as if it were an essential characteristic of the gender, but instead emphasize their profound and significant sense of solidarity and friendship.