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In 1973, in Argentina, the return of democracy was marked by the attempts to strengthen the State against civil society, rehabilitating the political sphere as a place to settle social conflicts. The Pacto Social, the chosen tool for containing the intersectoral conflicts for income distribution, sought to rehabilitate legitimate political actors – such as unions – that could contain the class struggle. In the previous years, however, opposition to traditional Peronist union leaderships had been developed in factories and at all levels of the organization. The union became one of the places where social tension was manifested. The emergence of new political identities and new collective actors that claimed and re-signified the image of the first Peronism generated internal disputes within the Peronist Movement that intensified the social tension.However, the growing opposition among the rank-and-file was heterogeneous and did not manage to mobilize all the workers: the workers' organization in the factories was “crossed” by different contradictions. In this paper, we will analyze how these different elements interacted in the conflict at the Yelmo factory in La Matanza, during the second half of the year.

In this essay, I am interested in two problems: the ways in which the language of Freud has entrenched itself in the general field of colonial studies, and the tangled coexistence of Freud and Foucault, more specifically, in analyses of colonial racism. Racism and Europe's imperial expansion have often been analyzed with Freudian notions of sublimated and projected desire but what is more striking is that students of colonialism have often taken their readings of European sexual conduct in the colonies directly from colonial scripts themselves. Here I review some recent trends in imperial historiography and contrast them to the sexual politics of colonial states to suggest that sexual desires were structured by desires and discourses that were never about sex alone. Here I argue that cultivation of the European bourgeois self at once defined the interior landscapes of "true" Europeans and the interior frontiers of the superior polities to which they were constantly reminded they rightfully belonged.