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Redalyc.ESCLAVITUD DE POR ACÁ, LA DE ÉBANO Y LA DE LOS Vivat Academia E-ISSN: 1575-2844 [email protected] Universidad Complutense de Madrid España Gamero Esparza, Carlos ESCLAVITUD DE POR ACÁ, LA DE ÉBANO Y LA DE LOS OTROS, Y LA HISTORIA PARALELA. SEGUNDA PARTE: AÑOS 1825 D. C. – 2006 D.C. Vivat Academia, núm. 81, diciembre, 2006, pp. 1-118 Universidad Complutense de Madrid Madrid, España Disponible en: http://www.redalyc.org/articulo.oa?id=525753081001 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Revista de Comunicación Vivat Academia Gamero Esparza, Carlos. (2006): Esclavitud de por acá, la de ébano y la de los RevistaISSN: 1575-2844 de Comunicación · DOI: http://dx.doi.org/10.15178/va.2006.81.1-118 Vivat Academia ISSN: 1575-2844 otros, y la historia paralela. SegundaDiciembre Parte: 2011 Años Año1825 d.C.XIV – 2006 Nº117 d.C. Vivat pp 131-163 Academia. nº 81. DiciembreDiciembre - Enero. 20062006-2007. · Año PáginasIX · nº 81 1-11 · pp.8. 1-118 http://www.ucm.es/info/vivataca/anteriores/n81/DATOSS81.htm RESEÑA/REPORT _______________________________________________________________ ESCLAVITUD DECRÍTICAS POR ACÁ, DE LACINE DE / ÉBANOFILM REVIEWS Y LA DE LOS OTROS, Octubre-Diciembre, 2011 Y LA HISTORIA PARALELA. SEGUNDA PARTE: AÑOS 1825 D.C. – 2006 D.C. Jesús Miguel Sáez-González1: Crítico de cine. Alcalá de Henares. España [email protected] Octubre SLAVERY 2011 HERE, THE EBONY AND THE OTHER, AND THE PARALLEL STORY. PART II: YEARS 1825 D.C. – 2006 D.C. Carlos Gamero Esparza: Universidad Inca Garcilaso de la Vega (Perú) [email protected] CURRÍCULUM VITAE Reconocido Periodista peruano del Diario OJO de Lima. Licenciado con Diploma de EL ÁRBOL DE LA VIDA DE TERRENCE MALICK Honor en la Universidad Inca Garcilaso de la Vega. Como desentrañar tamaña complejidad, el misterio de lo inabarcable, la génesis del RESUMEN mundo, lo absoluto, el puro y zigzagueante recorrido abstracto de la vida, sometido quizás a una cosmogonía en imágenes –intensamente visual gracias al trabajo fotográfico de Lubezki-, entendiendo como cosmogonía un relato mítico relativo a los Durante tres siglos y medio, 10 ó 15 millones de negros africanos fueron trasladados orígenes del mundo, una teoría científica que trata del origen y evolución del universo –forzosamente Malick sostiene a Américaun espíritu como creacionista, esclavos. alejándose Más de del12 evolucionismomillones de personas de Darwin-. son víctimas del trabajo forzoso en el mundo, según un informe de la Organización El realizador necesita la vida, no tanto la ficción, tomando modelos experimentales, deshaciéndoseInternacional del de Trabajo.todo decorado, El término situando "trata" a eslo sun actores eufemismo en la escena conveniente por espacios que busca libres que puedan recorrer libremente, incluso durante el montaje, aunque es este en un eliminar la dimensión ética del concepto implícito en "la trata de esclavos". Un último término quien escoge y almacena, por otro lado nunca nada es homogéneo, contrariamentetérmino mucho amás lo que apropiado el flujo esde el imágenes de "comercio nos pueda negrero", hacer pues pensar, la palabra existe "negrero" un espacio rasgado, más bien una grieta, una fisura que se establece entre la naturaleza y la ha conservado la carga de infamia que implica rebajar al ser humano a la categoría de mercancía. En cualquier caso, ambos términos se nos presentan en el siglo XXI 1Autor correspondiente: Jesúscomo Miguel lejanos, Sáez-González: como desprovistos Crítico de decine. verdadero Alcalá de Henares. significado. Madrid Y ese es precisamente el Correo: [email protected] objetivo de esta dimensión gráfica: aproximar a nosotros el concepto de la 1311 1 Gamero Esparza, Carlos. (2006): EsclavitudGamero de por Esparzaacá, la de ébano y la de los otros, y la historia paralela. Segunda Parte: Años 1825 d.C. – 2006 d.C. Vivat Academia. nº 81. Diciembre - Enero. 2006-2007. Páginas 1-118. http://www.ucm.es/info/vivataca/anteriores/n81/DATOSS81.htm _______________________________________________________________ esclavitud, procurar, en lo posible a través de la fotografía, que adquiera vida la institución de la esclavitud. PALABRAS CLAVE Esclavitud - Negros africanos - Evolución - Mercancía ABSTRACT For three centuries and a half, 10 to 15 million black Africans were forcibly moved to America as slaves. Over 12 million people are victims of forced labor in the world, according to a report by the International Labour Organization. The term "trafficking" is a convenient euphemism that seeks to eliminate the ethical dimension of the concept behind "the slave trade." A more appropriate term is "slave trade" since the word "slave" has kept the load of infamy that involves human beings down to the category of goods. In any case, both terms are presented to us in the XXI century as far as devoid of real meaning. And that is precisely the aim of this size chart: to bring us the concept of slavery, seek, where possible through photography, which come alive the institution of slavery. KEY WORDS Slavery - African Black - Evolution – Merchandise ÍNDICE 1. Introducción 2. La historia paralela… de una tragedia humana, provocada por homo sapiens… 2 2 Revista de Comunicación Vivat Academia · Diciembre 2006 · Año IX · nº 81 · pp. 1-118 Gamero Esparza, Carlos.Esclavitud (2006): Esclavitud - Negros deafricanos por acá, - Evoluciónla de ébano - Mercancía y la de los otros, y la historia paralela. Segunda Parte: Años 1825 d.C. – 2006 d.C. Vivat Academia. nº 81. Diciembre - Enero. 2006-2007. Páginas 1-118. http://www.ucm.es/info/vivataca/anteriores/n81/DATOSS81.htm _______________________________________________________________ 2.1. Siglo XIX 2.2. Siglo XX 2.3. Siglo XXI 3. Esclavitud del siglo XXI 4. Epílogo 5. Notas al margen de la segunda parte 6. Origen de las ilustraciones TEXTO: 1. Introducción "Durante tres siglos y medio, 10 ó 15 millones de negros africanos fueron trasladados forzosamente a América como esclavos (Klein 25)... ¿Cómo pudo resistir la conciencia cristiana un crimen histórico tan horrible? Lo toleró sin perder por eso el sueño. La conciencia renacentista e ilustrada era mucho menos cristiana que la conciencia medieval". José María Iraburu. (Nota_1) "Nos oprimen en obrajes y cañaverales, cocales, minas y cárceles en nuestros pueblos... nos recogen como brutos y ensartados nos entregan a las haciendas para laborar... a veces sin nada. Los indios rinden la vida con vómitos de sangre." José Gabriel Condorcanqui. Tupac Amaru II (Nota_2) "…a pesar de esfuerzos aislados, el porcentaje de mortalidad en la travesía era alto (se ha calculado que en algunos años pasó del 50%) y al llegar los cargamentos 3 3 Revista de Comunicación Vivat Academia · Diciembre 2006 · Año IX · nº 81 · pp. 1-118 ISSN: 1575-2844 · DOI: http://dx.doi.org/10.15178/va.2006.81.1-118 Gamero Esparza, Carlos. (2006): EsclavitudGamero de por Esparzaacá, la de ébano y la de los otros, y la historia paralela. Segunda Parte: Años 1825 d.C. – 2006 d.C. Vivat Academia. nº 81. Diciembre - Enero. 2006-2007. Páginas 1-118. http://www.ucm.es/info/vivataca/anteriores/n81/DATOSS81.htm _______________________________________________________________ humanos al Callao, se producía una inspección oficial y a los que no tenía contrato, se les alineaba en la cubierta para ponerlos a disposición de los interesados; en los periódicos solían aparecer, además, avisos ofreciendo chinos". Jorge Basadre. (Nota_3) "Más de 12 millones de personas son víctimas del trabajo forzoso en el mundo, según un informe de la Organización Internacional del Trabajo (OIT)". BBC Mundo. (Nota_4) Les debemos el acervo cultural y una idiosincrasia única; por ellos resuena la magia de Perú Negro y la melancolía del yaraví; sus manifestaciones plásticas y coreográficas son el reflejo de un folclor que causa asombro en el mundo entero; a ellos les debemos el ingenio y la picardía criolla y un arte culinario sin cuento. Son gentes de acá y del otro lado del charco, son gentes de tantas partes y de tantos colores. A ellos, no importa si vinieron de allá o de aquicito nomás, les debemos nuestra identidad como pueblo, un pueblo multirracial y multisecular que es el resumen de todas las risas y todas las lágrimas y todos los sueños y todas las pasiones y todas las esperanzas y todas las desesperanzas y todos los gritos y todas las canciones y todas las heridas y todos los cielos y todas las tierras y todos los bosques y todas las montañas del Perú profundo. Son gentes de todos los orígenes a los que se sumó la presencia europea, que también dejó su cuota. El establecimiento forzado de unos y el sometimiento del resto de los pobladores de estos reynos del Pirú, tras la Conquista, hizo que estas etnias pasaran a formar parte de un paisaje humano donde ahora no cabe ninguna objeción racista ni consideraciones exclusivistas pues aquí, en el Perú de hoy, si uno no tiene los rasgos de un tipo étnico determinado, tiene el del otro... o ambos o varios a la vez. Por eso se dice, no sin razón, que el Perú es el país de todas las sangres, pues en este viejo suelo 4 4 Revista de Comunicación Vivat Academia · Diciembre 2006 · Año IX · nº 81 · pp. 1-118 Gamero Esparza, Carlos.Esclavitud (2006): Esclavitud - Negros deafricanos por acá, - Evoluciónla de ébano - Mercancía y la de los otros, y la historia paralela. Segunda Parte: Años 1825 d.C. – 2006 d.C. Vivat Academia. nº 81. Diciembre - Enero. 2006-2007. Páginas 1-118. http://www.ucm.es/info/vivataca/anteriores/n81/DATOSS81.htm _______________________________________________________________ conviven, juntos –y muchas veces revueltos— negros, mulatos, zambos, mestizos, blancos, andinos, orientales, selváticos, etc. No en vano ese gran maestro de nuestras letras, que fue don Ricardo Palma, acuñó en una de sus memorables Tradiciones Peruanas aquella frase indeleble que lo explica todo… en el Perú quien no tiene de inga, tiene de mandinga.
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