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For years, sustainability has been one of the major challenges of tourism policy. In this context, the 2030 Agenda can become an important tool for working towards sustainability in the tourism sector, as it is a comprehensive and cross-cutting agenda, that includes the economic, social and environmental spheres from an indivisible perspective. This article aims to analyze the integration of the 2030 Agenda into Spanish tourism policy. To do so, qualitative methodology is used, through the technique of content analysis of the guiding documents of this sectoral policy in Spain. Three dimensions of analysis are addressed: problems, values and Sustainable Development Goals (SDGs). The results show that, although Spanish tourism policy incorporates some key issues of the 2030 Agenda, it has a greater focus on the economic and environmental dimensions, while the social dimension is incorporated in a more limited way. These findings show that tourism policy has its own interests and logics from which it approaches each of the dimensions of sustainability.

The inclusion of the principle of Policy Coherence for Development (PCD) into the 2030 Agenda and its interrelation with climate induced migration constitutes both a challenge and a commitment for the Spanish foreign policy in addressing the challenges posed by Africa, specifically in the case of Senegal. In this context, the objective of this article is to analyze the degree of alignment between the Spanish development cooperation policy and the Senegal’s National Development Strategies from the perspective of PCD, particularly in relation to issues linked climate induced migration. The results highlight a lack of alignment in the policies of both countries regarding these issues. These discrepancies are influenced by political, geostrategic, and commercial interests within the Africa Plan.

World populations are changing rapidly in terms of their composition by age groups. Increased well-being has been instrumental in extending people's lives, giving rise to longer-living societies. Nevertheless, ageism persists in all areas in society; older people suffer discrimination in contexts of crisis according to their probability of survival, such as during the COVID-19 pandemic. How does international development cooperation face this new demographic reality, which is a growing concern in countries already receiving aid? Throughout this paper, we attempt to answer this question, and others, to ensure that international development cooperation is effective in building an inclusive society.

This study explores the relationship between tolerance of corruption, in-group/out-group sensitivity to differences in random monetary distributions, and sociodemographic variables in young students in Colombia. The results offer evidence of a relationship between aversion to monetary inequity and a reduced tolerance for corrupt acts among young people. The design included two experiments: a corruption task (CT) and a sensitivity to difference in monetary rewards (MR) task. MR had two conditions, one implying social bias as a variable. Participation involved a sample of 220 students, ranging in age from fifteen to twenty-three, representing both public and private universities in Colombia. Participants with preferences for fair distributions had a lower tolerance of corruption. In this study, cognitive and sociodemographic factors influencing corruption tolerance among Colombian youth are identified. Likewise, the methodology used to investigate corruption tolerance is outlined and the mediating role of sensitivity to monetary differences in said acceptance is examined.

Renewable energies are a promising option for energy production, due to their sustainability and ability to reduce greenhouse gas emissions. Although they offer significant advantages, such as being inexhaustible resources and low climate impact, their adoption faces environmental and social challenges. The manufacture, installation, operation and decommissioning of technologies such as solar panels can generate waste and disrupt ecosystems. Therefore, it is essential to conduct comprehensive environmental assessments at all stages of renewable energy projects, considering impact variables such as impact «intensity», «extent», and «recoverability». In this article, an environmental assessment of a solar park in La Guajira (Colombia) is conducted using the methodology proposed by Vicente Conesa and an analysis is made of possible environmental management measures to minimize negative impacts, ensuring that the development of these projects is sustainable and respectful.

This study aims to offer a better conceptual understanding of the relationship between migration and development. To do this, we will analyze the framing of migrations as a central element of approaches and policies on migration and development. We will identify three frames on migration that lead to three approaches or policy frames on migration and development: the «restrictive approach», the «selective approach», and the «expansive approach». We will focus on the motivations and political effects of these migration and development approaches and, particularly, in relation to migration-related conditionality. Finally, we will place the analysis in the case of the European Union.

In conventional approaches, technological advance is presented as the main factor to explain the scope of automation. However, «technological advancement» is not the same as «adoption». In fact, in the peripheries, greater potential to automate coexists with lower technological adoption. To explain this apparent contradiction, we incorporate two theoretical concepts that are not normally considered in the literature related to the future of work: the Marxist replacement equation and the adoption capacities of evolutionism. When considering together, the proposal for «requalification» as a public policy to mitigate the effects of technologies based on artificial intelligence is insufficient, since both economic and adoption issues limit the process.

In the early 21st century, the rise of left-wing administrations in South America bolstered regional frameworks. The proposal to establish a new regional financial architecture materialized as the Bank of the South, formalizing its Constitutive Treaty in 2009. Despite this, the Bank remains uncapitalized. This study examines its rise and decline, addressing factors behind its establishment; the impact of divergent regional approaches by Brazil, Argentina, and Venezuela, and the reasons for its decline in the second decade of the 21st century. The research attributes the Bank’s demise not only to the crisis in post-neoliberal regionalism but also to internal disagreements among proponents. Drawing on a thorough literature review, primary source analysis from the Bank, and insights from policymakers’ memoirs, this research provides a nuanced understanding of the Bank of the South’s trajectory.

This article analyses the legal project that points towards an eventual algorithmic technocracy in a future scenario where state decisions are influenced by artificial intelligence (AI), being necessary to highlight the importance of a rigorous control ranging from the self-evaluation of this technological revolution in its decision-making processes to a human audit of the operational programming used in the construction of its algorithms. The analysis focuses on assessing how this transformation might affect democratic state systems, ensuring that a balance is maintained between the efficiency of AI and democratic integrity, thus preserving the fundamental values of society. The methodology followed in the elaboration of this work is based on the application of the historical method (bibliographical), logical analysis (development of the topic), and comparative legal analysis (international), which allowed us to articulate the various approaches to the rights of humanity in the concept of «cybercandidates». As can be seen, there is still a mismatch between the autonomous functioning of AI and existing regulations. This reality is conditioning the eventual trust of citizens in a digital government.

Through bibliographic review and content analysis of primary sources, this article analyzes and makes visible key ideas emanating from Latin American Social Theory in the multilateral agenda of communication and culture discussed at UNESCO between 1970 and 2015. Bridges are established between concepts such as the right to communication, National Communication Policies, Buen Vivir, interculturality and decoloniality, and paramount UNESCO reports and legal instruments. In this sense, we are able to rebuild the narrative that that underlies the evolution of the agenda, which begins with the critical approach to communication in the 1970s, makes a turn towards cultural diversity in the 1990s and culminates in the great question mark of the present moment, inaugurated in 2015, with the 2030 Agenda, where UNESCO’S four decades of debate on cultural self-determination of peoples are not reflected.

Cette version monographique est écrite en cette année 2024 dans un continuum des précédents travaux. Nous avons à remercier les contributeurs ayant participé aux conséquences exposées de ces textes incluant des idées et des générations d’idées assez différentes du donner et du don pour devoir les souligner. Encore cette fois, nous rendons hommage aux auteures et auteurs à leurs facultés de formuler leurs descriptions sociologiques et anthropologiques, à propos de cette faculté humaine et au bon sens de l’enthousiasme à rendre service, à faire admettre un bonheur sans le souci d’un rapport financier immédiat : donner et ne rien attendre en retour.

Cet article interroge la pratique picturale à travers la question du don. Il s’attache à mettre en relation la notion aristotélicienne de praxis (l’acte) avec celle de poïésis (production) afin de questionner le don artistique, et plus particulièrement pictural, dans ce qu’il a de transmissible et d’échangeable. En s’appuyant sur des exemples de réalisations plastiques pratiques, que j’ai pu expérimenter dans le cadre de ma recherche picturale, nous démontrons comment la praxis et la poïésis s’articulent ici, et comment le matériau pictural nous permet de penser le don avec ou sans retour de nos jours. Pour ce faire, nous mettons en perspective le don comme créateur de lien social et comme moyen de transmission dans le temps et l’espace.

Le Donner est un acte de générosité pure où l’on offre quelque chose à quelqu’un sans attendre ni de remercier ni de contrepartie. C’est un acte altruiste qui vient du cœur et qui est fait pour la satisfaction de donner et pour le bonheur de l’autre. Ce type de geste est considéré comme une valeur humaine fondamentale qui enrichit notre développement personnel et renforce les liens sociaux. Pour cette raison, cette noble valeur humaine a attiré mon attention durant ma thèse doctorale sur les acteurs associatifs et m’ont conduit dans ce texte à mettre la lumière sur leur action associative que je le considère que comme une sorte de « Donner sans retour ». Dans ce texte je vais parler de travail bénévole en tant qu’une valeur d’humanitaire où la générosité peut avoir des bienfaits psychologiques pour le donneur, comme un sentiment de bien-être, et une augmentation de l’espérance de vie. À partir de trois expériences de l’action associative, je vais mettre en faveur les sentiment d’appartenance et de connexion entre individus grâce au travail bénévole, ce qui peut diminuer les sentiments de solitude et d’isolement et donner la vraie valeur de l’humanité. En somme ces expériences reflètent comment le Donner sans retour est une expression de l’amour et de la bienveillance qui peut transformer positivement la vie de celui qui donne et celle du receveur.

L’article aborde le concept du geste de donner comme un élément fondamental de la solidarité au sein des communautés, mettant en lumière le rôle crucial des coopératives dans la promotion de l’entraide et du soutien mutuel. Le don est présenté non seulement comme un acte de générosité, mais aussi comme une obligation morale, créant des liens de confiance et de réciprocité qui renforcent la cohésion sociale. En intégrant le don dans des actions solidaires, la solidarité se manifeste sous forme d’engagement collectif pour promouvoir le bien-être commun. Les pratiques de don, en tant que dynamiques évolutives, révèlent l’importance de cultiver une culture du don et d’encourager des relations interpersonnelles basées sur la coopération. En outre, l’article évoque les initiatives de figures locales, comme Sœur Geneviève Prat, qui ont contribué au développement social et à l’assistance des plus vulnérables. Ce cadre souligne que le don joue également un rôle économique en facilitant la redistribution des ressources et en combattant les inégalités sociales.

Le mot / le vocable / le concept / la notion sont les attributs d’ordre socio sociétal, linguistique et anthropologique que connait une appellation ou un terme utilisé dans un parler, localement désignée par El Hadra El Hawzia El Hûtsia. Dans ce cadre, accorder un sens sans sortir du champ sémantique renvoie à un territoire, un espace, une aire socio culturelle qui est le hawz dans la région de Tlemcen. L’enquête de terrain est portée sur Ain El Hûts, une localité dans le hawz de Tlemcen, un creuset du savoir socioculturel et de la civilisation arabo-andalouse. Nous avons rappelé que la localité en sa qualité de centre de la transmission des connaissances a des marqueurs d’une pratique langagière à laquelle sont associés les aspects linguistiques, sociologiques, anthropologiques, etc. Dans cette contribution, a été pris en considération un terme générique à Tlemcen et dans son hawz : le verbe « Donner » auquel, nous insistons à faire valoir ses acceptions et ses dimensions. Donner ne peut être donner que s’il est suivi par accepter. Plusieurs exemples restent à évoquer pour faire valoir ses portées d’ordre socio sociétal et d’ordre psycho anthropologique. Dans les traditions et les us et coutumes d’Ain El Hûts, seront relevées quelques pratiques, étroitement liées au concept maussien, sur lequel nous insistons sur la présentation et l’explication du triptyque de la motivation et du triptyque des obligations du don.

Per meglio mettere a fuoco l’aspetto fondamentale del dono e le sue significanze singolari e plurali, non ho potuto che partire da una delle affermazioni dell’Antropologo Marcel Mauss che, nel suo famoso saggio, illustra con estrema chiarezza il come, le relazioni tra gli esseri umani, nascano e si rafforzino essenzialmente grazie ad un continuo contatto sociale che può anche essere espresso e simboleggiato da un dono di una delle parti all’altra e come, colui che abbia ricevuto il dono, potrà anche, sua volta, contraccambiare il donatore con un altro dono. Questo processo di mutualità di doni, è in grado di innescare una catena positiva di reciprocità sia attraverso l’oggetto-dono sia attraverso l’inequivocabile espressione di affettività espressa dai donatori nel momento che hanno donato. Una reciprocità, quindi, capace di creare un legame speciale ed unico tra persone, profondamente diverso dallo “scambio economico” insito negli oggetti donati.

Cette chronique examine l’ambiguïté sociale entourant l’acte de donner dans les sociétés contemporaines. À partir d’une analyse interdisciplinaire, incluant des perspectives philosophiques, sociologiques et économiques, nous explorons les multiples dimensions du don, allant de ses implications économiques à ses significations culturelles. Nous mettons en lumière les tensions inhérentes entre l’altruisme désintéressé et les motivations égoïstes qui sous-tendent souvent les actes de don. En outre, nous examinons les dynamiques de pouvoir et les inégalités sociales qui peuvent influencer les pratiques de don, tout en soulignant l’importance des structures institutionnelles dans la régulation de ces comportements. Enfin, nous proposons des pistes de réflexion pour « une compréhension plus nuancée du rôle du don dans la construction de la cohésion sociale et de la justice économique ».

Le don, dans sa multiplicité de formes et de significations, demeure un acte fondamental au sein des relations humaines et sociales. Loin de se réduire à une simple transaction, il révèle des dynamiques complexes entre donateurs et bénéficiaires. Nous examinerons les travaux sociologiques et anthropologiques contemporains qui éclairent les motivations sous-jacentes à l’acte de donner, et comment ces motivations s’inscrivent dans les contextes économiques et sociaux modernes. En particulier, les contributions de Pierre Bourdieu sur la distinction sociale, ainsi que les analyses sur la réciprocité du don, « offriront un cadre d’analyse pertinent pour comprendre les logiques d’échange qui structurent les pratiques de don ». Par ailleurs, les études de Boltanski et Chiapello permettront d’analyser comment les pratiques de don sont influencées et transformées par le capitalisme moderne. Les réflexions de David Graeber sur les dettes et les implications sociales de l’économie renforceront notre compréhension des dynamiques sous-jacentes au don. Cet article vise ainsi à déchiffrer les épreuves individuelles et les enjeux collectifs liés au don, en mettant en lumière ses dimensions pragmatiques et ses paradoxes sociaux.

Lo scandaglio dei concetti di dono e donare qui proposto, attraversando differenti prospettive disciplinari, consente di accantonare tardigradi schemi predefiniti – da dar garanzia ad una più viva curiosità creativa –, in tal modo accomodando considerazioni che legittimano tutto quanto possa apparire ad un diverso modo di guardare un mondo instabile e comunque indisponibile a farsi incamiciare da modelli canonici – classici o tradizionali che siano. Ne è conseguita la elaborazione per un piano di ricerca – sintetizzato in un “indice” che dà conto sia dell’ontologia del dono/oggetto che della fenomenologia del donare/azione – che prende in carica implicazioni pluridisciplinari libere da subalternità filosofiche, antropologiche, etnografiche et al., prefigurando approcci inter-testuali che consentono di analizzarne le questioni proposte in modo conseguenziale – intrecciando cioè “esperienze” e “senso comune” o “informazioni” filtrate da semplice “buon senso” –, così evitando schemi predefiniti ed aprendo nuovi orizzonti per riflessioni che possano dar spazio a problematiche addirittura imprevedibili (un utile supporto a tali considerazioni sta in: Giuliano da Empoli, Contro gli specialisti. La rivincita dell’umanesimo, 2013).

L’appello a riflettere sul tema proposto in merito all’ambiguità del dono sembra ruotare intorno ad un concetto centrale: “l’atto del donare può essere definito tale se nulla è atteso in cambio del dono”; e questo, seppur vero per definizione, può apparire iperbolico. Oggi, invero, si invoca l’antropologia di Marcel Mauss per affermare che i doni costituiscono la forma più antica dell’economia in quanto “universali”, avendo preceduto il baratto ed il “mercato”. Si afferma, altresì, che secondo il pensiero Maussiano, il dono è sempre una richiesta di fedeltà, in cui l’impegno a ripristinarla è una scelta dell’altro; per cui si ritiene che il dono vincoli e liberi al tempo stesso. Se così è, allora si è in presenza di una dualità che ne sottolinea l’ambiguità, poiché vincolare e liberare sono antitetici. Se poi è vero che al dono è sempre connessa una richiesta di fedeltà, venendo a mancare il requisito del “nulla attendersi in cambio” si può ancora chiamarlo propriamente dono, secondo la definizione data? Interrogativo circolarmente ripetibile anche su altro fronte. D’altro canto, è difficile negare che la “solidarietà organica” in senso Durkheimiano - ossia riferita ai legami tipici delle società industriali e in contrapposizione alla “solidarietà meccanica” che indica i legami vigenti nelle comunità preindustriali - appare oggi in via di scomparsa. Sembra sostituita da un “ossessivo invito al donare” individualmente, che è onnipresente nella nostra società occidentale. Inoltre, “donare è cosa difficile” e il tema dell’ambiguità del dono è un tema antico riscontrabile nella realtà umana. Basti pensare al cavallo di Troia e ciò che accadde per quel “dono”. I Latini, ben informati su quelle vicende, ricorrevano all’immagine: «Con una mano reca una pietra e con l’altra un pane» per esprimere questa ambiguità. Perciò, ci è stata tramandata dalla saggezza popolare, anche l’avvertenza: “Si riempia di sudore la tua offerta, affinché tu sappia a chi stai donando”.

Le don, en tant qu’acte social, est empreint de complexités et de significations diverses. Cet article étudie la manifestation linguistique du don, en examinant ses interprétations sémantiques et sociolinguistiques. Nous nous appuierons sur les travaux de Marcel Mauss qui considère « le don comme un fait social total, engageant divers aspects de la vie sociale, économique et culturelle ». En complément, nous examinerons les perspectives contemporaines, telles que celles proposées par Godbout et Caillé, qui explorent la dynamique du don dans les sociétés modernes. En analysant les discours sur le don dans différents contextes sociaux et culturels, nous mettrons en lumière comment le langage du don révèle les attentes et les normes sociales en constante évolution. Notre méthodologie repose sur une analyse linguistique et sociologique des termes et expressions associés au don dans divers corpus textuels, permettant ainsi de dégager les représentations collectives et individuelles qui façonnent cet acte.

Il presente contributo si divide in due parti. Nella prima, si parte dal Saggio sul dono di Marcel Mauss, uscito giusto cent’anni fa, in cui l’autore studia le forme dello scambio nelle società antiche e d’interesse etnologico, comparandole con quelle che si sono imposte con il capitalismo. Il dono costituisce una modalità di trasferimento di beni “in perdita”, basato, comunque, su una regola di reciprocità che si articola nei momenti del dare, ricevere, restituire; lo stesso autore, tuttavia, invita a riflettere sugli spazi e le opportunità che anche nelle società moderne, avanzate, si aprono agli scambi di tipo non commerciale e a gesti di solidarietà spesso gratuiti. Nella seconda parte, propongo gli esiti di una ricerca etnografica che ho condotto in Puglia e riguarda un complesso cerimoniale finalizzata a una offerta di cibo alla comunità in occasione della festa di san Giuseppe.

In questa breve riflessione, presentiamo i lineamenti di una analisi sul dono, che cerchiamo di indagare dal punto di vista filologico, formativo, filosofico, religioso. Stabilite le direttrici della nostra riflessione, abbiamo cercato di trovarne conferma, cercandone riscontro nelle opere di due autori della filosofia spagnola del Novecento: M. de Unamuno e J. Ortega Y Gasset.

De ce qui est fait, rien n’est beau et rien n’est bon si ce n’est pas utile aux autres. Le sujet doit commencer par ce don en constance désespérante comme le don hiératique mis en axiome probant et principal par toutes les religions depuis des millénaires, religions avant les politiques qui insistent sur le don sous toutes formes multiples et variées. Ce sujet qui m’est revenu est repris à l’idée en finissant une découverte de lignes remarquables tout autant qu’étonnantes d’un auteur qui m’est tout autant parfaitement inconnu : Didier de Buisseret décrivant sa promenade très personnelle de son à-soi avec les moments du don et du savoir donner qui auront capté son regard, sa réceptivité et provoqué son émotion, mélange de psychisme et de psychologie ... Avons-nous tous le souci d’individuation en ne s’intéressant qu’à une seule facette de notre nous-même ? Dans ce don pour lequel je souscris, il faut mettre en cause une vraie rencontre mettant en jeu les totalités de nos présences. L’ouverture aux autres devient donc essentielle, tout en montrant les disponibilités indispensables de chacun et favoriser ainsi les réalités qui ne se réduisent pas qu’à nous-mêmes en indiquant que nous sommes prêts à vivre. Ce qui se dit, c’est que tout individu en lui-même a besoin de se voir pour se reconnaître quand la réalité ne se réduit pas au ‘‘je me suis reconnu’’ mais je fais aussi partie de la vie commune. Par ces dons, faut-il percevoir une idée de cohésion sociale ? Un décryptage assez mystérieux, offrant de façon non courante des mouvements de nos histoires de l’art ...De l’instinct évident de simplicité … Beaucoup d’écrivains me touchent, retiennent encore et encore mes attentions d’artiste :.. . et eux aussi sont très réceptifs à toutes les formes du don. Comment actualiser ou mieux réactualiser le savoir donner ?

Dans le cadre de nos recherches en socio anthropologie du quotidien, notre interpellation porte sur la conception de la conscience chez l’Homme, qu’il soit une femme ou un homme. Mais, devant la diversité culturelle et de l’interdisciplinarité scientifique, les sciences sociales et humaines s’enrichissent pour faire valoir l’interprétation d’un phénomène socio anthropologique qui n’est que la conscience que nous désignons par la conscience ternaire. Pour cette raison, nous nous intéressons à la question de la conscience ternaire qui regroupe : la conscience individuelle, étroitement liée à une seule personne ; la conscience duelle, rappelant la conscience chez deux personnes (couple, mariés, tandem) ; la conscience plurielle qui n’est que la conscience collective. Sur la base de cette structure, que nous souhaitons présenter, la conscience ternaire vise principalement un dernier objectif pour pouvoir mettre en valeur la vérité, la réalité et l’authenticité. L’ultime idéal ne peut être atteint que sur la base du respect de ses fondements, exprimé par le triptyque de la motivation. Nous parlons de : l’intention, la volonté, l’action.

This article explores the key themes of current research on anger and to identify challenges to address in future studies. More research on anger across diverse cultural contexts is needed, particularly in non-Western societies, and for comparative studies that consider both historical and cross-cultural perspectives. Some widely held beliefs about anger must be challenged, including the idea that it is the primary driver of social action against injustice, without acknowledging the potential role of positive emotions in motivating such action. There is also a need for contemporary studies that examine the intersections between anger and gender, as well as the social and political implications of anger. Finally, an important area of study involves the links between anger and illness from the standpoint of modern medicine. Addressing these challenges requires the development of multidisciplinary approaches that can capture the complexity and nuance of anger from various perspectives—historical, literary, philosophical, anthropological, gender studies, sociology, politics, psychology, and medicine, among others—using both qualitative and quantitative methodologies.

A central debate in contemporary Latin American social sciences revolves around the enduring presence of colonial patterns, practices, and forms of domination in research methodologies and the subjective framing of societal issues. However, decolonizing initiatives are emerging, concurrently, to challenge the ways coloniality has been entwined with the expansion of capital in the 21st century. This introductory article explores the key debates surrounding colonial persistence and decolonization within the social sciences. The dossier employs a methodology centered on documentary analysis and participatory social and political reflection, particularly through experimental approaches. The articles reviewed reveal that colonial persistence and decolonization are inherently dialectical, contradictory, and conflict-ridden, manifesting across diverse social, cultural, economic, and political domains. The uniqueness of this thematic issue lies in its ability to weave together a theoretical and conceptual discourse on symbolic and imaginary aspects within culture, spanning anthropological, legal, and educational dimensions. The analysis underscores that these issues are pluralistic and deeply intertwined with struggles over land and natural resources, enriching interdisciplinary understanding of the complex dialectical relationships between social, anthropological, economic, and political factors, alongside the aesthetics of cultural practices.

This article explores the representation of wrath in relation to the topic of shipwreck in literary texts from 17th-century Spain. As seen in the emblematic genre of the time, as well as in novellas and theatre plays, wrath is represented as the shipwreck of reason. Lack of control and the destruction of the mind as consequences of anger are associated with the capsizing of ships in marine storms. From the Renaissance and well into the late 17th-century, a sound mind is figuratively equivalent to the tranquil voyage in which the ship is in control of the maritime space. By contrast, the reckless and uncontrollable mind is comparable to the ship tossed and destroyed by the tempest, unable to return from the abyss of the ocean depths. As demonstrated in the literary texts of the time, to let the mind be taken over by the passions, particularly wrath and love, was frequently correlated with madness and, thus, with moral decline, as under contemporaneous thought, insanity was connected to ethical degeneration and conversely, sanity with Christian virtues. Moreover, the symbolic implication of the shipwreck motif in Early Modern Spanish literature also reflected the medical notions of the time—namely those related to the bodily humors. Within these sociocultural coordinates, wrath and unrequited love are correlated to choleric and melancholic natures that can lead to madness and social unrest. In sum, the connection of wrath to nautical devastation is an effective means to convey social and political commentary and transmit didactic messages.

In 1939, Marília, a thirty-year-old Brazilian housewife, residing in São Paulo, killed her lover, Armando, with an axe and gunshots. She turned herself in to the police and was admitted by her brother-in-law to the Pinel Sanatorium, a psychiatric institution catering to the city's more affluent social groups. The sources for this research include clinical documents—such as a medical report, lab tests, prescriptions, and a letter written by Marília—as well as newspaper articles from São Paulo that reported on the crime. Drawing on theoretical and methodological frameworks from the socio-cultural history of emotions, the history of women and gender, and the history of madness and psychiatry, this article identifies the emotions that surface in the different documents recounting Marília's story. Our primary objective is to analyze these emotions, not to explore their specific meanings, but to understand what they produce. I aim to comprehend how the collection of these emotions, as articulated across the various narratives I examine, operates through shared meanings to construct both an event and a subject: Marília. The different narratives about her life, including her own, and the crime she committed, highlight two central emotions: sadness and anger. This analysis demonstrates that these emotions operate within an emotional framework that defines places, possibilities, and limitations for women, grounded in the perception of their interconnected bodies and minds, social markers of difference, and expert discourses. It also reveals that emotional resistances are persistent.

Drawing on A. R. Radcliffe-Brown’s seminal work The Andaman Islanders, this article analyzes anger as a cultural focal point in a non-Western society. The discussion navigates various themes related to anger through an ethnographic dialogue. In the Andamanese worldview, anger is linked to the wrath of spirits and is regarded as an antisocial force. The study reveals that the interplay between different codes—mythological, techno-economic, symbolic, matrimonial, and acoustic—partially corresponds with the patterns noted by Lévi-Strauss in his Mythologiques series. Pandya’s thesis suggests that Andamanese rituals are designed to harness power to reconcile oppositions, particularly between humans and spirits. The text’s originality lies in highlighting the role of dance as a medium for communication between humans and spirits, aimed at soothing the spirits’ anger. The article also underscores Radcliffe-Brown’s identification of two foundational concepts in anthropology during his study of the Andaman Islands: first, the Durkheimian notion of organic solidarity, and second, a unique experience of solidarity expressed through dance. Dance is interpreted as a language of social integration, serving as a key cultural practice in countering the spirits’ wrath and the resulting destruction.

This article explores the political persecution unleashed during the post-war period by McCarthyism, which led to the systematic accusation and harassment of American citizens for their leftist beliefs or Communist Party affiliations. This campaign of rumors and denunciations was particularly aggressive against film industry professionals, notably the Hollywood Ten. The emotional climate of the era was charged with fear and anger, emotions that were vividly manifested in the experiences of those targeted. By analyzing the correspondence and screenwriting of Dalton Trumbo, including his work on films like Papillon, this article examines the impact of this persecution and the strategies Trumbo used to confront the U.S. government, survive the blacklist, and sustain his career. It traces his journey from self-exile in Mexico, writing under pseudonyms, and using front names, to his eventual return and recognition in Hollywood. This analysis highlights the importance of constructing a cultural history that captures the collective emotional experiences of communities affected by such events, and it shows how Trumbo’s personal ordeals influenced the dialogues and narratives of the films he contributed to.

In recent years, anger has emerged as a crucial category for analyzing contemporary political phenomena such as democratic elections, protests, collective violence, social movements, and crises of institutional representation. However, it has also become a vague or empty signifier among commentators and journalists trying to describe these events. This article begins with a brief philosophical overview of anger, tracing its evolution from Greco-Roman antiquity to the French Revolution. This historical journey sets the stage for the second part, where the article proposes a conceptualization of political anger through three contemporary shifts: first, a shift toward a realistic understanding that diminishes the relevance of the negationist perspective rooted in ancient and Enlightenment moral, philosophical, and theological views; second, a shift toward a collective and political dimension that has overshadowed individual ethical or religious interpretations; and third, a shift toward the ethical and moral legitimization of anger. For political anger to transcend its status as an empty signifier, as has often happened in Western public debate since 2016, it must be conceptualized as an emotion that is explanatory—identifying the passionate motivation or justice-driven response behind countless recent political phenomena—political—recognizing the latent presence of thymos in various contemporary expressions—and comparative—considering historical, geographical, national contexts and related emotions like hatred and resentment. The ways in which anger is used, abused, expressed, and represented are shaped by the contexts, actors, and causes in which it is experienced as a potentially explosive passion.

This article explores the mediating role of social identity in the relationship between emotions—both positive and negative—and participation in collective action. The study sample included university students from Peru (N = 599; M = 24.5 years) and Chile (N = 592; M = 22.2 years). A structural equation modeling (SEM) approach was used to analyze the data. The findings reveal that, in both countries, social identity mediated the relationship between emotions and collective action, and positive emotions were the key drivers of students’ inclination to engage in collective action. The study concludes that emotions predict collective action through identification with a social movement—in this case, the student movement. Furthermore, the indirect effect of social identity was stronger among Chilean students compared to their Peruvian counterparts.

With the advent of modern Medicine, the connections between emotions and medical conditions have primarily been described through observational studies, where conclusions are drawn from correlations of observations rather than experimental research. Psychoanalytical theory has often been used to explain many common illnesses. This approach remains prevalent today. Interestingly, despite the wealth of information now available on the influence of emotions on health, the current divide between neurology and psychiatry, as well as the separation between mental health services and primary care, combined with the time constraints and physicians’ workload, have led to a fragmented approach to many disorders. In these cases, psychological and emotional factors play an important role but are often inadequately addressed. The objective of this paper is to analyse the existing evidence on the relationship between anger and health through a narrative review. The evidence and data presented point to the need for analytical studies based on scientific methodology to explore the relationship between anger and health, and particularly to adopt an integral health approach taking into account social determinants and the role of empathy among the healthcare professionals and clinical and social care. The prevention and treatment of problems related to the high prevalence and intensity of anger are particularly relevant, given the potential negative impact this emotion can have on patients’ physical and mental health, as well as their social adjustment and relationships.

One hundred years after the publication of History and Class Consciousness, it is imperative to revisit the classic work of Georg Lukács to discuss the relevance of his ideas in a world where the capitalist mode of production does not cease to show its devastating effects. To do so, we divide the article into two sections. In the first part, we place Lukács’ work in dialogue with that of Hegel and Marx in order to clarify the status of violence as an ontological condition of history, allowing us to determine the theoretical-practical framework from which social revolution can be conceptualized. In the second section, we analyze Lukács’ notion of class consciousness not as a historical fatality but as an act of self-determination of the proletariat. We compare this proposal with the current situation of gentrification of the proletariat which, far from invalidating the Hungarian author’s proposal, constitutes its reversal and the platform for its actualization. Ultimately, it is about the proletarian still today taking control and becoming, through class consciousness, the subject-object of history. We conclude by reinterpreting Lukács’ terms in a practice that counters a reactionary position in order to combat both the reactionary movements and the hedonistic immobilism of the proletariat.

El método biográfico configura uno de los abordajes antropológicos más ampliamente utilizados en las etnografías sobre drogas en España desde principios de los años ochenta. En este artículo se realiza una retrospectiva analítica de los estudios clave en este campo. Para ello, se describen y analizan las distintas aplicaciones y estilos académicos con relación a este método y su articulación con otras técnicas y aplicaciones de investigación, extrayendo las principales características y contribuciones del método biográfico en investigación social. El análisis se divide por periodos históricos para ahondar en la evolución de las estrategias para el abordaje y la comprensión del fenómeno del consumo de drogas. En conclusión, este trabajo pretende enfatizar y subrayar la importancia y utilidad del método biográfico como herramienta analítica de la realidad social y del fenómeno del consumo de drogas en particular.

La demanda de tratamientos estéticos ha aumentado de forma sostenida en los últimos años, junto con el uso de redes sociales para la promoción de estos servicios. Las clínicas estéticas y los centros de belleza construyen su discurso publicitario recurriendo a temas y conceptos clásicos de los feminismos, pero vaciados de su contenido crítico y puestos al servicio del mercado, un fenómeno caracterizado como “posfeminista”. El posfeminismo emerge como un término polisémico y a veces contradictorio que el neoliberalismo enfoca de manera estratégica hacia el consumo. A partir del análisis de cinco cuentas de Instagram pertenecientes a clínicas estéticas de Mendoza, Argentina, nos preguntamos qué rasgos de la sensibilidad posfeminista aparecen en estas publicaciones y de qué modo se conectan con la racionalidad neoliberal. Identificamos y describimos tres de estos rasgos, de los cuales se pueden derivar nuevos mandatos y malestares en las mujeres: una sinonimia entre belleza y felicidad, la interpelación a la mujer en tanto empresaria de sí misma y el empoderamiento a través de las prácticas estéticas.

El proceso de modernización de la muerte y el morir ha generado un intenso debate en la literatura científica. Algunos autores han planteado que los sistemas racionalizados habrían “secuestrado” a la muerte, alejándola de la esfera pública y deslegitimando cualquier discurso no experto. Esto habría desprovisto a los individuos de la capacidad de afrontar su propia mortalidad que habría existido en las sociedades tradicionales e intensificado la tendencia psicológica natural a ignorar la propia muerte. La interpretación de otros autores resulta más conciliadora, considerando la drástica reducción de la mortalidad como un éxito de la sociedad moderna que la población habría apoyado sin problematizarla. En este artículo se propone una interpretación integradora de las diferentes posturas del debate. Para ello se examinarán el propio proceso de modernización de la muerte en contraste con la forma de morir predominante en las sociedades tradicionales y se discutirán los puntos fuertes y débiles de las distintas aproximaciones a este fenómeno.

En este artículo se presentan los proyectos institucionales de participación ciudadana para la mejora de los territorios, promovidos por los nuevos municipalismos en el Área Metropolitana de Valencia (España) tras las elecciones de 2015 incidiendo, especialmente, en el período de la COVID-19. Se desarrolla un mapeo de los mismos mediante un proceso de articulación de metodologías cualitativa y cuantitativa y de las técnicas de recopilación documental y la observación participante, analizando diversos indicadores de la participación. A partir de los resultados y de la discusión, se concluye que es imprescindible una apertura de la administración pública a la colaboración con la ciudadanía y los movimientos sociales, mediante fórmulas híbridas, presenciales-virtuales. Pero incorporando los intereses de los más vulnerables, haciendo las políticas públicas más inclusivas y eficaces.

Muchas son las coincidencias y también las peculiaridades que confluyen en estas dos extraordinarias producciones que por sí solas merecen nuestra especial atención. Ambos rodajes se iniciaron durante conflictos bélicos, bajo el fragor de los disparos y la explosión de las bombas como fondo del escenario. En ambos casos, y en esto coinciden ambas películas, el fascismo y el nazismo actuaron como telón de fondo y también en su rápida retirada de la cartelera. La película italiana tuvo el gran mérito de haber salvado la vida a varios cientos de personas: judíos, gitanos, antifascistas... La cinta española quedó sepultada en los archivos de la desmemoria del tiempo durante más de medio siglo y lanzó al exilio a varios de sus componentes.

Se presenta una investigación sobre la universidad posmoderna y como se identifican sus posibles implicaciones ante un cambio de paradigma institucional. El objetivo fue analizar las implicaciones del paso de una universidad moderna a una universidad posmoderna. Para lograr este objetivo se diseñó una investigación cualitativa desde la Teoría Fundamentada desarrollando el muestreo teórico, la comparación y codificación y la reinterpretación paradigmática y síntesis de la información a partir de las siguientes categorías de análisis: 1) la universidad moderna en un mundo posmoderno, 2) las consideraciones para la definición de universidad posmoderna, y 3) la identidad profesional del docente en un contexto posmoderno, concluyendo que la transición hacia una universidad posmoderna exige asumir cambios profundos para adaptarse a los tiempos y al contexto.

El presente texto explora algunas de las tendencias que relacionan las expectativas y actitudes del consumo entre las personas migrantes en España en el tiempo reciente, prestando particular atención al colectivo de personas procedentes de países latinoamericanos. Asimismo, se abordan las posibles relaciones que pueden darse entre las actitudes hacia el consumo y los posicionamientos políticos. Si bien se ha prestado gran atención a las posiciones desde el populismo de derechas y las opciones políticas más reaccionarias hacia la inmigración, en este texto nos planteamos cuál es el papel que ocupan las personas migrantes ante estos fenómenos. Para ello recuperamos los estudios realizados por el CIS de Índice de Confianza del Consumidor (ICC), explorando sus datos en varios periodos, teniendo en cuenta las implicaciones e impactos de la crisis de la Gran Recesión y de la crisis sociosanitaria y económica de la COVID. Concluimos que es necesaria una profundización en los análisis con respecto a los posicionamientos políticos y actitudes de las personas migrantes, así como del papel que ocupa el consumo en este proceso. Observamos posibles tendencias que apuntan a un vínculo entre consumo y recomposición del escenario político entre la población migrante de gran importancia en un escenario de recomposición.