The Pitoleans meetings
Which I can tell I can forget, which I can feel I can fold.
I’m born in 1981. Many things I have found rounding a written cosmography. I believe in writes, in scholar activity, I belong to a learned family. Not than learned as liberal. My name is roman, as the important names of my friends, brothers, important male figures and dearest persons of my life. Once I decide to approach to the cultural problem. I’ve explored some anthropology interpretations to aboard the cultural problem. I receive some deceive ideas from the Anthropology Department from Iztapalapa at the Autonomous National University in Mexico City. Not just the problem of cultures came from the distinction in terminology and conceptual fields and approaches, but belongs too to a differential exposure concerning the written tradition, the topography tradition, the self-nominal tradition, the reflexive tradition, and some others research topics.
The written fact of a cultural proceeding elaborate a complete problem in semiotics and aesthetic maps, that an entirety of its expressions are not homogeny neither universals nor more complex some than others. The nod of meaning, language and meta-linguistic written fact, are cluster with the iconographic element, the pictoric one —in figurative and symbolic ways—, but the materialization and maintains allow to explore in poli-chronical levels —temporal and narrative ones—., the conjunct of what can be traduce, translate, mean and reproduce in a language system. In the universalization systemic level of meaning the rhetoric, poetic, grammatical, literary and mental elaboration demand the phonetic level as a level that changes, is alive and represent a cultural continuum.
Some people have achieve a better knowledge of important authors that I redden in Iztapalapa like Maturana, Boas, Geertz, Vygotski, De Vos, Turner, and some others. But not just the mode of symbolic studies makes the demarcation of a field of scholar path: not only from philosophy or cultural believes, morality and aesthetic levels, religion and conceptual elaboration, but at first by language.
It believe in the possibility of an textual ethnographical cognitive approach. What we write is what will leave. What we leave is there a linguistic problem. And by referring to the Pitoleans meetings, the Russian fact is very important. What can we as Mexicans get from our international affairs with Russia? In Literary terms we must seek not just in our national tradition, hispanized or not, but in other schools as the semiotic one from Tartu, well know by Reyes and many other persons, as Pitol, one of their knowers. Here the German problem of the culture arrives from our template relation with Humboldt, but not only with him. Tinianov, Jakobson, Tomachevski, and so on more structural Russian school authors. What can nationalism tell us about an scriptural way of representation, massified and instrument as a basic element of postindustrial society. This scriptural way of build, this written path, this graphical and iconic way to represent reality is not only phonetical, symbolic and leterred, but is too mathematic. The reality of alphabetism is too the arithmetism, the poli-chronical narration and temporality is the way to get into this elemental duality.
The light under the time
Will ever could be imagined the process of being an eternal process flowing in the middle of strange streams? Once where the darkness and the shadows. Once where too machineries and people. Once the sun explode and the light travel to some universe geographies, entities, ways of being, materials, elements, single moments. As a time capsule the light goes to some places, knows certain people, are in some way related to life. The light is modeling us always. And we still have darkness portions, shadows, ghosts. We are the latest nature part of all. I don’t know how to avoid me believings concerning a written ontology. Can be something more inner than our family light?
Chapter three Opera stile
Once I grew up in Xalapa, I knew there will going to be some social meanings and behaviors like son jarocho rebirth, cinema making, and so on for things arrived by the magic towns program. But In my face there’s always a kind of doubt. I was not only to be identify as non xalapenian, but act like a mad, psychotic and hazarded men. One day of my life I was part of the pitoleans meetings to hear opera in his house. He was a kindly person with who writes this. The crisis of a symbolic system must not last for ever. We can have episodes of crisis and much more difficult things, but with the pass of time we will be able to get again a nice and comfortable life. Things couldn’t been more precise and particular. But what I can tell from now on, is my reading of one Mozart biography near 1996. Between my desire of being a writer and my intentions of build a narrative concerning my self, Should I recall the Mozart’s Requiem in Xalapa near 2012. My believe about classicism is not just enough to rise rounding literature authors.
Yes, I know, I can’t tell I have read Voltaire, Rousseau, Montesquieu, Diderot, D’Alambert. I don’t know profoundly the French illustration neither the German nor the England. But I have cross a path since Mozart until Luzán. Besides them, Metastasio. I wouldn’t imagine about my participation in the Pitoleans meetings. For some time, Sergio Pitol received us in his house and shared with us an opera projection. We were some alumnus, teachers, professors, cultural personalities and some other persons, that were invited to watch some opera work. We seen there many greatest and more mastery operas: the Pike dame, Don Giovanni, Cosi fan tute, Figaro’s weddings, and so on. Something of Metastasio too, with a Mozart composition. The mean of XVIII century could be reached by this two different ways: the Austro-Hungarus Empire or the Bourbonic Monarchy.
Where should I put my sight? Whom do I need to seek? I can imagine a European movement between 1700 and 1917. A totally field of ideas, history, concepts, believes and much more. Not just the journey of culture concept can show one of the possible itineraries abroad this European rising paradigm. Lost in chronology but instead deep in language philosophy, could be possible to seek one classicism episteme? The particularization and multi-cases in Europe are not enough to explain the complexity of this ethnical facts. Even the First World War show us the ending time of Austro-Hungarus Empire but reveal to us the meaning of this chronology. We need to put aside this problem the introducing to Russia of European thought and behaves. By the psychology root it is possible to reach a kind of explanation concerning the preservative mode of an intellectual knowledge in press and librarian culture.