RELACIONES IV
DANIEL H. VALSECCHI
In the garden a wet boy with a big cock – and near was the mother with a big busty. They go out unfortunately. Suck the cock! And suck and screw the woman. ¡ATENTI, NENA, QUE EL TIEMPO PASA!
Hoy, mientras venía en el tranvía, carpeteaba a una jovenzuela que, acompañada por el novio, ponía cara de hacerle un favor a éste permtiéndole que estuviera al lado. En todo el viaje no dijo otra palabra que no fuera sí o no. Y para ahorrarse saliva movía la "zabeca" como mula noriega. El gil que la acompañaba ensayaba todo el arte de conversación, pero al ñudo; porque la nena se hacía la interesante y miraba al espacioomo si buscara algo que fuera menos zanahoria que el acompañante. Yo meditaba broncas filosóficas al tiempo que pensaba. En tanto las cuadras pasaban y el Romeo de marras venía dale que dale, conversando con la nena que me ponía nervioso de verla tan consentida. Y sobrándola, yo le decía "in mente":-Nena, no te hablaré del tiempo, del concepto matemático del rantifuso tiempo que tenían Spencer, Poincaré, Einstein y Proust. No te hablaré, del tiempo espacio, porque sos muy burra para entenderme; pero atendé estas razones que son de hombre que ha vivido y que preferiría vender verdura a escribir:"No lo desprecies al tipo que llevás al lado. No, nena; no lo desprecies"El tiempo, esa abstracción matemática que revuelve la sesera a todos los otarios con patentes de sabios, existe, nena. Existe para escarnio de tu trompita que dentro de algunos años tendrá más arrugas que guante de vieja o traje de cesante."¡Atenti, piba, que los siglos corren!"Cierto es que tu novio tiene cara de zanahoria, con esa nariz fuera de ordenanza y los "tegobitos" como los de una foca. Cierto que en cada fosa nasal puede llevar contrabando, y que tiene la lindos, más simpáticos, más ranas, más prácticos para pulsar la vihuela de tu corazón y cualquier cosa que se le ocurra al que me lee. Cierto es. Pero el tiempo pasa, a pesar de que Spencer decía que no existía y Einstein afirme que es una realidad de la geometría euclidiana que no tiene minga que ver con las otras geometrías... ¡Atenti, nena, que el tiempo pasa! Pasa. Y cada día merma el stock de giles. Cada día desaparece un zonzo de la circulación. Parece mentira, pero así no más es. Te adivino el pensamiento, percalera. Es éste: “Puede venir otro mejor”..."Cierto... Pero pensá que todos quieren tomarle tacto a la mercadería, pulsar la estofa, saber lo que compran para batir después que no les gusta, y ¡qué diablo! Recordate que ni en las ferias se permite tocar la manteca, que la ordenanza municipal en los puestos de los turcos bien claro lo dice: “Se prohibe tocar la carne”, pero que esas ordenanzas en la caza del novio, en el clásico del civil, no rezan, y que muchas veces hay que infringir el digesto municipal para llegar al registro nacional.¿Que el hombre es feo como un gorila? Cierto es; pero si te acostumbrás a mirarlo te va a parecer sueldo, por lo empacador de vento que sea, por lo cuidadoso del laburo... por los ascensos que puede tener... en fin... por muchas cosas. Y el tiempo pasa, nena. Pasa al galope; pasa con bronca. Y cada día merma el stock de los zanahorias; cada día desaparece de la circulación un zonzo. Algunos que se mueren, otros que se avivan..." Así iba yo pensando en el bondi donde la moza las iba de interesante por el señor que la acompañaba. Juro que la autoengrupida no pronunció media docena de palabras durante todo el viaje, y no era yo sólo el que la venía carpeteando, sino que también otros pasajeros se fijaron en el silencio de la fulana, y hasta sentíamos bronca y vergüenza, porque el mal trago lo pasaba un hombre, y ¡qué diablos! al fin y al cabo, entre los leones hay alguna solidaridad, aunque sea involuntaria.
En Caballito, la niña subió a una combinación, mientras que el gil se quedó en la acera esperando que el bondi rajara. Y ella desde arriba y él desde la rúa, se miraban con comedia de despedida sin consuelo. Y cuando el gaita mótorman arrancó, él, como quien saluda a una princesa, se quitó el capelo mientras que ella digitaleaba en el espacio como si se alejara en un "píccolo navío".
Y fijándome en la pinta déla dama, nuevamente reflexioné:
-¡Atenti, nena, que el tiempo raja! Todavía estás a tiempo de atrapar al zonzo que tratás con prepotencia, pero no te ilusiones.
"Vienen años de miseria, de bronca, de revolución, de dictadura, de quiebras y de concordatos. Vienen tiempos de encarecimientos. El que más, el que menos, galgueará en la rúa en busca del sustento cotidiano. No seas, entonces, baguala con el hombre, y atendelo como es debido. Meditá. Hoy, todavía, lo tenés al lado; mañana podés no tenerlo. Conversalo, que es lo que menos cuesta. Pensá que a los hombres no les gustan las novias silenciosas, porque barruntan que bajo el silencio se esconde una mala pécora y una tía atimada, zorrina y broncosa. ¡Atenti, nena; que el tiempo no vuelve!..."
Zygmunt Krasiński - THE NON DIVINE COMEDY 1833.
Time and place: the time of the action is about 14 years. The action takes place in the Henry's home in the open space in the Cathedral and in the insurgents camp.
THE GUARDIAN ANGEL: Peace for the people of good will. [What happened in the Second World War? And etc. A good and modest wife. And the children born in their own home (it flies).
THE BAD SOILS CHOIR: In the road, in the road, the specters fly in your way. You are in the lead, I died yesterday. The virgin's phantom. From our shops they saw of Belzebu's works. Mother od nature, embrace the poet. [on a train a group of young men. One of them he was 9 years old. Suck the glan of an adult man. And said: the military have a big cock. It has smell. Another young mestizo dressed whit his cock standing up. Homophobia polish style].
[THE GUARDIAN ANGEL]: If you keep the promise – you will be my brother for ever in front of the Lord.
(it vanish)
(in the Church, a marriage) THE PRIEST: remember it.
THE BRIDEGROOM: My beautiful. You are mine for ever.
THE BRIDE: I will be a faithful wife.
[in Poland a foreigner is suspect person. Casimir said, what a beautiful hairs! A polish girl. Her mother asked a question: When do you return to the country? Poles does not culture]
[THE BAD SOUL, whit a form of a virgin]: From a certain lapse of time I don't fly. Now I play with the witches.
(it flies over the garden)
The flowers.
(it flies over the cemetery)
Here are the virgins who died.(The bedroom. A night lamp light up the HUSBAND who sleeps by near to the WIFE) From where you are here as water that pour? [vaginal discharge] – he wakes up. [EVA DUARTE – Faust Erster Teil]. The dreams are in you. Where I am? Near to my wife. (I reflect myself in wife) I thought that you are my dream. You are good and nice. My God! I see – public.
THE VIRGIN: You betrayed me! (she vanishes)
THE HUSBAND: Damn it the moment when knew a woman and I abandoned my young lover, I think of myself.
THE WIFE: (she wakes up) What happens today?
THE HUSBAND: The night is deaf. Sleep – sleep – sleep profound.
THE WIFE: You cannot sleep. I'll give you eter.
[B.KOMAR I'am a latrine]
[in Buenos Aires. It took place several times a meeting in an apartment. The question. When you will have children? The wife at last she began to cry. Only anal sex] (the garden was light up by the moon)
THE HUSBAND: From the marriage's day was a numb sleep. I dream that one German was a owner of a factory and his wife was German [in Poland German and Nazi are the same]
THE VIRGIN: You arrived with me and in any day I fly for you [during the wedding night. Pleasure or torture? Today almost every woman lost her virginity before the marriage]
THE HUSBAND: In every moment I am with you.
THE VIRGIN: Remember.
THE HUSBAND: Be here – don't me distract when I sleep. If the beauty and every think last more time from one desire, what is one think? (the window is open in the room)
A WOMAN VOICE: My dear, the night cold will go down in your breast. Return, my better because I longing the big black room.
THE HUSBAND: Well, right away. The soul vanished but it will return and then goodbye, the home, the garden, are for you and no for me.
A VOICE: Have mercy. Better cold in the morning.
THE HUSBAND: My son. My God! (the hall – two pianos – a cradle with a sleeping baby – the husband sat in the chair with his face covered by his hands. The wife near to the piano)
THE WIFE: I was with the father Beniamin.
THE HUSBAND: Thank you.
THE WIFE: I was in the shop, to buy cakes and chocolate. [the preparation of the son baptism] THE HUSBAND: Thank you.
THE WIFE: Thanks God that our son – Orcio - [unhealthy] was baptized. (she goes to the cradle) Sleep, my son. Today Orcio was rough – my little boy. He sleeps.
THE HUSBAND: Sultry – stuffy – a storm and a lightning strikes my hearth?
THE WIFE: (she returns. She plays the piano – interrupts – again plays and again interrupts) Today, yesterday – God! During all the week, during three weeks, from one month do not speak with me. And everybody look at me, and said that I look bad!
THE HUSBAND: (the hour has came) You look very pretty.
THE WIFE: for you is the same, you don't look at me, you turn back your face on me. And you covered your eyes.
April 2, 1982 was not just another date in Argentine history. We were all surprised by the incredible news. The newspaper headlines reported: 'The reconquest of the Falkland Islands begins' 'Argentine troops land in the Malvinas' 'Operations in the south begin to support national sovereignty' 'The Malvinas are in Argentine hands. Today is a day of glory' Ten years have passed since that April 2nd. Maybe something has changed since then. So, maybe everything is still the same. Time goes by fast. Ten years! It seems like a work of fiction. Yesterday we were euphorically shouting: Argentines, let's win! Malvinas, we will win! Today… it's different. New winds are blowing. The South Atlantic War is already history. It must be history; although Some people want it to disappear from our memory, as if it had never existed or, better yet, even, that it be transfigured into something totally different from what it really was, so that it may be, precisely, 'one more date'. That is why it is necessary to carry out a deep analysis of ourselves ourselves and our Nation-State; Argentina (despite the promoted one-world). We must look back, to the past, critically, in order to project ourselves towards the future. Supported by solid foundations.
THE HUSBAND: I am not offended.
THE WIFE: My God!
THE HUSBAND: I feel that I ought to love you.
THE WIFE: «ought» Oh! Better is stand up and said: I do not love me. (she takes the son) I love him [City Bell – circa 1961 – Casimir's father 44] screws a virgin woman [28]. The first and the last –perhaps – sexual intercourse. No love. In Buenos Aires the time bomb exploded. The systematic destruction of the father figure]
SECOND PART: (cemetery – the Husband and Orcio at the mother's grave)
THE HUSBAND: Take off your hat and pray for the soul of your mother [10 years]
ORCIO: Hail Maria, full of grace, the lord is with thee, The Lady of all things, blooms in the earth, in the field and in the streams...
THE HUSBAND: Why did you change the pray? Pray as you have been taught.
ORCIO: Hail Maria, full of grace, the lord is with thee, and blessed among the angels, and every of them, when arrive as rainbow with winds and throw herself at your feet – as a wave.
THE HUSBAND: Orcio!
ORCIO: When these words are my head – I feel pain. Please, I must to said these words. THE HUSBAND: Stand up. This pray don't go to God. Don't you remember your mother. You must love her.
ORCIO: I see her often.
THE HUSBAND: Where?
ORCIO: In my dreams, not completely in my dreams, when I sleep, for instance yesterday. THE HUSBAND: What do you say?
ORCIO: She was very white and emaciated.
THE HUSBAND: Did speak with you?
It seems that she goes through a great and broad darkness, alone was very withe and said: I wander everywhere, I everywhere hollow up, where the light of the edge, where the angels sing, and for you I gather the horn, oh my child! Things and inspiration. And from the superior souls and from the inferior souls, colors and shadows, sounds and rays, you are in the sky, my son, and your father loves you. He sees the father, I remember every word. I do not lie.
THE HUSBAND: From what side?
ORCIO: Where is the light of the westerns sun. Drinks, mouth, sound and power, the forehead, the mother, I wake up in yours, God is your father.
THE HUSBAND: Do you think about of the dead that accompany the soul, you have been a happy soul and will be saint and crazy simultaneously?
ORCIO: If the voice is weak, I will die near to the wall. And repeats: Oh, my son, God loves you.
THE HUSBAND: God, mercy for our child, and in the rage you fate the premature mental illness and death. (walk, ladies and gentlemen – the PHILOSOPHER and the HUSBAND)
THE PHILOSOPHER: There is on me an independent faith. Time for liberate women and black men.
THE HUSBAND: You have the reason. (among the mountains)
THE HUSBAND: Who are you?
MEFISTO: (he is coming) I bow servile I am a ventriloquist.
THE HUSBAND: (lean on the grave pillar) Maria! Do you want to lose my son, and burden me with two deaths. What I am saying? She is in the heaven silently and calmly. She dreams only for this poor child.
(a room, THE HUSBAND, THE DOCTOR, ORCIO)
THE HUSBAND: I cannot help him. The last hope is you.
THE DOCTOR: Thanks for the compliment.
THE HUSBAND: Say him how do you feel.
ORCIO: I cannot take it anymore. Father and recognize him – in my eyes sparks and black nits fly in front of my eyes. Sometimes I see a little snake and a golden cloud. It fly to the mountains. It fall down and I see a rainbow. I do not feel pain.
THE DOCTOR: How old is he?
THE HUSBAND: fourteen.
THE DOCTOR: And now turn away to the window.
THE HUSBAND: And now?
THE DOCTOR: All is OK. (to Orcio) Your will be healthy as me. (to the Husband) there are not hopes. His optical nerve is weak.
ORCIO: Mist in my eyes.
THE HUSBAND: Truth – obtuse angle – grey – without life.
ORCIO: When I clean my eyelid I see better than when I have my eyes open.
THE DOCTOR: The think in his body is messed up. A possibility of a catalepsy. THE HUSBAND: Whatever you say. The half of my property.
THE DOCTOR: it is impossible to organize something that is disorganized.
THE HUSBAND: Mercy, don't leave yet.
THE DOCTOR: Do you want know the name of the illness?
THE HUSBAND: It is a hope? THE DOCTOR: Amaurosis – blindness. (go out) THE HUSBAND: Can you see?
ORCIO: I can only listen your voice, father.
THE HUSBAND: Look at the window, the sun, the weather.
ORCIO: I can see only faces, places...
THE HUSBAND: Can you see yet?
ORCIO: Yes, with the eyes of the soul but went out.
THE HUSBAND: to fall to one's knees. One moment of silence) Where I can remember the harm of my son? (they stand up) We have to be quiet. We have to pray. The Devil's curse laughs.
A VOICE: Your son is a poet. What more do you want?
POW 44 – A diagram of FECAL MATTER.
But it is not an easy task to divide the historical development into sections, in order to carry out a study on a fragment of this totality – in this case, the Malvinas issue. The root of this difficulty is based on two arguments: First of all, it is painful to have to write and reflect on a lost war, in which our compatriots gave their lives heroically, others returned wounded or maimed. The pain of the wounded, the humiliation of defeat, overwhelms us. It is necessary to make a great effort to overcome it. Secondly, history is a continuum, a development. This development, when divided into parts, transforms the whole into a sum of parts, which run the risk of acquiring autonomy, dissociating themselves from the structure that gave them origin and coherence. In other words, an improper abstraction would occur, blurring the
events before and after the time segment considered. In this case, the 'South Atlantic Conflict' is defined as a segment limited for the purposes of this research, between April 2 and June 14, 1982. I do not intend to give a detailed account of the war from any of its multiple points of view, whether political, diplomatic, strategic, tactical, etc. My intention is to make some reflections on this event, considered in itself and in relation to others, previous and subsequent – limited segment.
THE GODPARENT: Undoubtedly is a tragedy to be blind.
THE DOCTOR: It is very special taking into account the age.
THE GODPARENT: Always has a weak complexion and his mother died somewhat larger.
THE DOCTOR: What?
THE GODPARENT: In a way yes – to wail understand – without floorboard. (the husband goes out)
THE HUSBAND: Excuse me. I am too later because from several days my poor son everyday wakes up about twelve – and say: with me please. [Between you and me. During the night with a oligophrenic private. Sucking the cock. A telltale]
THE DOCTOR: I arouse my interest in this phenomenon. (the bedroom, the servant, relatives, the godparent, the doctor, the husband)
A RELATIVE: Quietly.
A SECOND RELATIVE: He woke up, but he cannot to listen us.
THE DOCTOR: Please, don't speak.
THE GODFATHER: This is a weird phenomenon.
ORCIO: (stands up) My God!
A RELATIVE: As slowly to have firmly the feet in the ground.
A SECOND RELATIVE: How keep the hands in the breasts.
THE BRIDEGROOM: Does not bat an eyelid – barely open the mouth. The voice is rough. THE SERVANT: Jesus of Nazareth!
ORCIO: Away from me the darkness – I was born as a son of the light and the sun. What do you want from me? I do not surrender, although my sight flies with the wind and travels through the spaces, and return sometimes return as a ray – and my eyes are sharp witted with radiated energy. [a young girl, with glasses, sticking out ass. She laughs as a whore]
THE GODPARENT: Yes, as a deceased. Alone, does not know what happens. This view is a black puzzle.
THE DOCTOR: I agree with this statement.
THE WET NURSE: Black Madonna Częstochowa, tie my eyes and give him.
Forty-three years after the war, in front of this sheet of paper, with memories of that time resurfacing in my consciousness despite the compulsive de-Malvinization, I ask myself: What was Malvinas? Indeed, a lot has happened since the last soldier left the islands, and above all, a lot happened before the operations began. I believe that the answer to the question posed is not as simple and obvious as it might seem at first sight. Above I spoke of a 'whole' as a 'sum of parts' and also of the word 'coherence'. What I meant to say is the following: history must be understood as an articulated totality, where the facts are not absolutely autonomous but have antecedents and consequences. Of course, this causal chain is not as simple or, better said, not as linear as an arithmetic progression. Within the historical problematic of each event there is a basis, one or several presuppositions. From these a forecast can emerge. If there are points of contact between the antecedent and the consequent, then there is coherence. At the same time, certain antecedents can create the conditions for the consequent to be predictable to a degree, even if not reasonable. In this case too there will be coherence.
ORCIO: My Mother, please bring my now my figures and things, that were outside in order to create a new world in myself, similar to them that take leave of my senses. [Eva Duarte and the symphony n° 9 – The New World. In the USA. In the Matrix – far away of the five-years plan and the black bread. You are mine! – the female beast. I am not your son – thinks Casimir]
THE RELATIVE: What do you think about this problem? Does require a familiar council? THE SECOND RELATIVE: Wait a minute! Silence.
ORCIO: Oh! Mother don't leave me! [Buenos Aires – Palermo. Casimir and his grandmother in the botanical garden in order to avoid the quarrel in the apartment. Do you want to leave? This was the question. Daddy went out! [Eva Duarte was very angry. I have a plan in the Matrix – Casimir with me in a quite place]
THE DOCTOR: (to the husband) My obligation is tell you the truth.
THE GODPARENT [Osvaldo Maglione – whereabouts unknown. Perhaps with an old bitch]: That is right. This is an obligation. And doctor virtue.
THE DOCTOR: Your son has confused senses and an extremely oversensitive.
THE HUSBAND: (on the side) Please, can you explain me clearly the diagnostic?
THE DOCTOR: Whit a pen and a sheet of paper – Cerasi laurei – two grams. THE HUSBAND: In this room yo can find everything to send.
A CONFUSED VOICES: Goodnight, goodnight – until tomorrow. (they go out)
ORCIO: They desire me goodnight – speak of a long night – or eternal perhaps – but neither good nor happy.
THE HUSBAND: I drive you to the bed.
ORCIO: Father, why?
THE HUSBAND: I cover you and sleep silently because the doctor said that yo will recover your sight.
ORCIO: This bad for me. My sleep was interrupted by a somebody's voice.
THE HUSBAND: The hour was arrived and I must to fight against a lot of people. Alone among the precipices, blind, powerless, children and poets together, a poor singer without listeners, living with the soul with the sphere, and the soul is bedridden to the earth – your are unhappy, unhappy of the angels –my son
THE WET NURSE and B.KOMAR the [latrine]: We will suck the Orcio's cock.. A possible answer to the question: what was Malvinas?, could be the mention of some essential, significant milestones, which serve as support and constitute antecedents, giving unity of meaning to the event considered. But the milestones should not be simple citations of more or less important events. It is better and more useful to find the common thread through which the concatenation of these milestones is clearly outlined. The common thread will be the synthesis, the common denominator which will be secured with greater or lesser strength against the passage of time Hegel used the word Aufheben a lot, which in German means simultaneously to preserve, to suppress and to elevate. Transposed to the field of history, it can be inferred that there is 'something' that is preserved, that remains there in the world; 'something' that is suppressed, that disappears or at least is neutralized and finally 'something' that is elevated, that is to say that changes, surpassing a level, a previous stage. That 'something' that remains is our guiding thread. However, we must not overemphasize the concepts. In this case the guiding thread is not a building with complex abstractions - as in the case of Hegel's philosophy - but something simpler. A few ideas, guiding concepts with enough substance to polarize social forces in predetermined directions. Back to the initial question: What was Malvinas? And I add this other one: Was the Malvinas a coherent phenomenon? This last question is very unpleasant. Especially since behind the reasoning and theoretical elaborations there are the dead and wounded in combat. I am fully aware of this. But if we want history, according to Cicero's ancient and happy assertion, to be 'the teacher of life', which gives us hope and points of support to overcome the difficulties of the present and face those of the future, we must ask this unpleasant question and answer it as objectively and accurately as possible. Otherwise, we will repeat with Hegel:
The only thing history teaches us is that people never learned anything'
THIRD PART: Do you see that they are waiting – and the impatience grows – and murmur among them. And they prepare a quarrel. The black eyes, long hairs – in the mouths are something lascivious, something malicious, and in their fingers – gold's rings. And with a hoarse voice claim: Long life Pancracio! The Baptized Citizen, bring me the handkerchief. Meanwhile, claps and screams. I have bread, bread! The Lords and the Merchants shall die! Bread, bread.
THE BAPTIZED: Myarothers are rotten, my brothers are revengeful, dear brothers we will suck the Talmud as a milk of breast, breast of life whose force and honey that flow for us and for them bitterness and poison.
B.KOMAR – she is sucking the Casimir ass.
THE CHOIR OF BAPTIZED: Jehovah our Lord and none one else. He d us everywhere. THE BAPTIZED: We are happy. The Cross is our enemy, cut, mouth, stand today on the puddle, and the defense. THE CHOIR: The work of the ages is fulfilled; our moody, painful, relentlessly work. We cursed them three times! THE BAPTIZED: For the freedom without control, a slaughter without end –the dispute and be angry and with arrogance and foolishness we judge the Israel's power. Only several
Lords they are shifted in the pit – with their corpses we will smash the cross. (the beautiful blonde whore is angry) Father Dr. Stanisław Trzeciak – The Talmud about the Pigs – and the Jewish Question in Poland. Warszawa 1939. For the polish youth as guideline [Eva Duarte is angry - Metamorphosis Berlin & Wolfgang Schmidt]: The pig is a cattle, the pigs are suspicious – robbery, bestiality, debauchery. To kill pigs is allowed, the pigs are dirty and pollute everything. The Pornography and the Jews: In 1930 one Jewish student in a home showed a girl pornographic photos. In a bookstore: kidnapped during the wedding night, sexual perversions. It is difficult to confiscate this material because the law is weak. To drive away of this nation and of it negative influence (generatio prava et adultera). They teach that a girl who was 3 years old is in the wedding night (who is the husband? A boy?). The Talmud is a source of erotism. [Dad, who is a degenerate? Shut up and keep sucking my cock]1 Today is large number of pages [HORNY]. But let's take it one step at a time. First of all, we must distinguish between 'history' and 'history written by men' and 'history as a conceptual abstraction'. In fact, real history belongs to the world of 'being', independently of the worldview of the historian who describes the fact. The mold and the category are not important in this case. The mold is provided by man, who is not content with describing, but also 'interprets'. This is 'history written by men'. As long as the interpretation does not distort the fact, there is nothing to object to. The problem arises when this history – conceptual abstraction, that is, the 'history written by men', deliberately modifies reality (the fact) in order to achieve certain and well-defined results. In other words, the modification is not a function of a faulty heuristic. On the contrary. This modification is intentional, malicious, to put it in legal terms. All history is 'written by men', but in this case, there is a distortion of reality. It is no longer history but ideology. It is not necessary to be a Marxist to agree with the assertion supported by the Weltanschauung that this 'history made by men' (in the sense of abstraction, distortion and ideology) is in fact a tool and an expression of interests. These interests can be of 'class', 'caste', 'estate', 'corporation', etc. They are the interests of a group; interests that do not usually coincide with those of the NationState. Many readings can be made of a historical fact. Each historian has a set of categories, which are like 'mental glasses', with which the event is focused. I do not intend to venture into the theory of knowledge. Yes, into the theory of Argentine history, that is, the set of categories and guiding concepts that make up the common thread I mentioned earlier. Getting caught up in guiding concepts means providing an ideological version of history. Of course, this falsified version is very convenient to defend certain interests – of 'caste', 'class', etc. The 'history written by men', understood in the sense previously explained, allows the reinterpretation and redefinition of concepts, values and facts. It can transform defeat into victory and vice versa. It can make the relationship between the slave and his master become a sweet image of mutual cooperation. In other words, the path to fictions and myths or, as Arturo Jauretche said, to 'nonsense'. The construction and deconstruction of facts is the most powerful weapon to consummate our loss; the incredible fallacy of understanding our worst enemies as 'natural allies' and the political-economic models - paradigms of hyper dependence on the miracle of recovery or the 'productive revolution'.
In France Eva Duarte in the year 1941 knew Ernest Jünger: Was für eine wunderschöne Frau!
THE CHOIR: The Saint Cross – the water of the baptism links us with the people – and we believe in the despicable love of the disdained. The freedom of our people – the people's welfare. They believed in the Caiaphas sons. During a lot of time the enemy torments our fathers and we torment again and never will be the resurrection.
THE BAPTIZED: A several drops of water for our world and our brothers. THE CHOIR: Jehovah is the Lord of Israel. Thrice we curse them they listen a clatter) Who is there? THE BAPTIZED: This is your work, and your book and the curse sight do not filth your cards. ONE VOICE FROM THE DOOR: I the name of freedom! Open the door! THE BAPTIZED: Brothers! To the hanks and ropes! (he opens)
LEONARD: Well... citizens, pay attention and sharp the daggers tomorrow. (one of them enters) What are you doing in this corner?
B.KOMAR: I am a latrine. All shells are open.
ONE OF THE BAPTIZED: Uncle, citizen.
LEONARD: Yo have the reason, brother. He who does not go to the battle – the branch die.
THE BAPTIZED: Dear Citizen Leonard. It is the matter certain tomorrow?
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LEONARD: This who thinks and feels himself powerful, a conversation takes place. And I answer the question. The worst of all is that the apostles of these misinterpretations are among us. And with their preaching they try to convince us that a certain state of things exists. They systematically hammer out patterns and ready-made phrases with the thinly veiled intention of making us doubt even what we perceive through our senses. Every day we sink into the misery of a new kind of underdevelopment: underdevelopment covered with a shell of hope. The longing to enter the 'First World' like pilgrims through a long ordeal of superimposed pauperism. The architects of this farce are always the same. They are the ones who trace the causes of our failures to the famous ethnic cultural defects. They are the eternal epigonism of the foreign, not in the sense of learning from the most expert, but in the way of wanting to be like the others, especially like the idolized Anglo Saxons. But to be like them, it is a necessary condition to stop being like us, with all the defects, vulnerabilities and, if you like, serious defects that the lovers of the Anglo-Saxon ideal usually attribute to us. We must, according to them, transfuse our essence, our identity - this word, abhorred to the point of the most laughable hysteria in the current times of 'structural changes', is thrown into the sewer of outdated and therefore surpassed patterns, thus remaining empty, pure incandescent materia with the greatest aptitude for the bastard demiurge of a supposed 'New Order' to elucidate in us the form of the 'new man' for the promising 'New Age'.
THE BAPTIZED: I go – and you put up in the work – Jankiel – pay attention properly. [A good mother teaches his daughter how to suck the cock properly] (he goes out with LEONARD)
THE CHOIR OF THE BAPTIZED: Rope and daggers, sticks, the work of your hands. Look at that! They kill Lords in the meadows. They are dispersed among the gardens and boron and later we kill them. Thrice curse them! (A tend. Bottles and glasses in the floor)
PANCRACIO: Fifty parties hear one moment ago and every word: vivat. At least, who be able to understand my think? He knew the end of the road. And at the beginning the noise? Oh! Servile imitatorum pecus! (Pancracio and the Baptized enter)
THE BAPTIZED: Citizens! With the view of my conversation, one time, I remember, bring the Corpus Christi – they are scream to me. The sight of one Lord I watched. And I pledged.
PANCRACIO: Tomorrow early, you go to him in order to say that I want to see him personalitysecretely – the day after tomorrow in the night.[I want to see B.KOMAR, while defecating].
THE BAPTIZED: You bring me a large number of people? Because carelessness would be let of himself. PANCRACIO: You let me alone, my name guards your gallows that give to the Baron yesterday. with your backpack during the night.
THE BAPTIZED: Aj Waj! [to be unhappy. The alleged Jewish cowardly. The Jews are useless for war. This is a lie. Norman Briski – The Money – his identity card. A mistake. Luber (German) and no Luver. Otherwise, would be a polish surname. He said this with a rude tone. MFT. However, in Buenos Aires –the Polish House – one of the workers – reads a non polish surname out loud – with a rude tone. There are Poles who do not deserve to exist]
PANCRACIO: You said, that will came twelve the day after tomorrow at the night.
THE BAPTIZED: And who give me the order to close or crack.
PANCRACIO: You will be a victim of the people's freedom.
THE BAPTIZED: All, all for the people's freedom.
B.KOMAR: I'am a latrine.
Evocando a un tigre – sin fuerzas (Pan Tadeusz). Si Dziady parte III es evocado con una grandeza inadecuada, de esto resulta una escape hacia el futuro, la evocación presente en Pan Tadeusz (1834) es un retorno. Este poema, a pesar de su indudable valor literario y estético – chef-d'oeuvre de Adam Mickiewicz, es una obra antimesiánica y antipolítica. Pan Tadeusz es antimesiánico porque se dirige hacia el pasado – al cual idealiza y glorifica. El retorno a la Era de Oro, a la felicidad y a lo bucólico. Como es bien sabido, la idealización del pasado implica una tensión «pasado presente», porque eclipsa a la espera mesíanica (Vgr, Israel). El rasgo antipolítico aparece en la introducción de la obra. Los primeros versos caracterizados por la tristeza y la nostalgia: Lituania, patria mía, eres la salud! Veo y describo, porque siento nostalgia... La esencia antipolítica se encuentra en la mención del Alma de la Madre de Dios. El milagro de la infancia: Como un niño me devolviste la salud por medio de un milagro. Este milagro tuvo lugar durante la infancia del poeta:
Gracias a un milagro podemos volver al seno de la Patria. Esto significa que la convocación de Polonia (la vuelta implica la restauración de un status antes de la partición) no depende de factores políticos y contrapolíticos iniciativos. Antes al contrario. Depende de un milagro. Ya en el comienzo de Pan Tadeusz tenemos una confesión de un intento para llevar a cabo cualquier acción de tipo político. La causa de la nostalgia de Mickiewicz es el alejamiento del seno familiar. Y esta tristeza mezclada con el placer, fue descripto por los médicos del siglo XIX. Este estado psíquico provocó una regresión oral. De esto resultan los menciones en el texto del poema de los comida polaca. En este sentido, Pan Tadeusz crea una purificación. Ante todo, del autor. Mickiewicz es un emigrante. Y este hecho debe ser valorado. En tanto que es emigrante, el poeta es un hombre marginal. Toda la emigración polaca fue un grupo marginal – un grupo patológico, separado. Es necesario hacer algunas consideraciones. Ante todo, la emigración tuvo el carácter de un exilio, una motivación política, esto es: el fracaso del levantamiento de noviembre. Desde el punto de vista de los estamentos: profesores, diputados, ministros, magnates, sacerdotes, la nobleza alta y baja, funcionarios, campesinos, etc. A pesar del amplio abanico social, prevalece la clase privilegiada – la nobleza la cual tuvo el bienestar sin trabajar, y ahora, sin oficio está obligada a trabajar para ganarse la vida. Esto fue la causa de una gran frustración, muchas veces fue la causa de transtornos mentales e inclusive al suicidio. [en Toay – el oficial ejemplar – un médico le dijo: en la pistola ves la solución a tus problemas]. La nueva patria adoptiva es una madrastra o una madre mala [en Caballito. La bestia hembra, llorando preguntaba: ¿Qué soy, una madrastra?]. Empero, los gendarmes, la policía [prefiero agarrar un hierro al rojo vivo que darle la mano a un cana made in Poland. Mierda uniformada], los gerentes ejercen el poder se transforman en figuras paternales las cuales detienen, castran. Una reacción fálico-anal – castrar a todos los policías y volver al seno materno. El emigrante es una persona enferma. ¿Cuál fue el rol de Pan Tadeusz en este contexto? Este poema fue una purificación para el mismo autor, una forma de liberarse del miedo intensivo. Para los emigrantes fue un remedio espiritual sui generis. Para calmar el dolor. Para apaciguar el sufrimiento y la nostalgia. El mismo Mickiewicz consideró que su obra maestra fue un «juguete literario». Los primeros lectores del poema no tuvieron una muy buena opinión que digamos. Para la prensa izquierdista la apología de la nobleza. Para los derechistas, la falta de modelos para imitar. El poema fue un regreso al pasado. Se convirtió en un refugio como asimismo un lugar de salida. Desprovisto de fuerzas, para algunos comentadores tirando a un gato. La obra nos presenta la figura de un futuro salvador.
B.KOMAR: Soy una letrina... (on the side) Aj waj!
PANCRACIO: Goodnight Citizen.
THE BAPTIZED: (go out)
LEONARDO: The abdomen – what is it? An arrangement – a conversation. When I swear to love and listen you. I have a hero of the last resort. And the eagle stays directly to the objetive. For the man that reports himself and all of them for one cart.
PANCRACIO: Silence, boy.
LEONARD: We are prepared – the Baptized weapon. And the crowd as a spark, as a lightning became and change.
B.KOMAR se caga en cualquier parte... [x] es un batracio autopropulsado. Olfatea todos los tachos de basura...
Given this state of affairs, it is easy to understand why an event such as the South Atlantic War arouses in our native apes mixed feelings of indignation and derision. Indeed, the Malvinas War was perhaps the greatest act of transgression in recent Argentine history. Today the word 'transgression' is in fashion. Any rudeness, impudence, etc., is obviously a transgressor. This means that in contemporary Argentina it is very easy to be a transgressor. All you have to do is dress in a ridiculous way and walk down the street, swear in the most crude way - sometimes bordering on coprolalia - in the mass media, or in extreme cases, exhibitionism or onanism (like Diogenes the 'cynic') in public. And that's it. Requirement fulfilled to enter the club of transgressors However, the true and genuine transgression was the Falklands War, despite the underlying inconsistencies which will be one of the key themes of this investigation. Where have we seen 'colonials', children of the Spanish-Catholic defects, dare to challenge the order? tax? Especially when those challenged are none other than the neat and AngloSaxons. Malvinas was the real transgression. The violation of international rules. Rules that pigeonholed us into the most unjust dependence, although it was seasoned by our native colonizers, making it edible
and tasty as the only food for our growth. Our colonized people are the same as always. They are those who in 1806 were on the side of the English invader, considering him the bearer of progressive ideas; those who opposed the limited interests of the city-port of Buenos Aires to the possibility of an integral development of the Nation; those who allied themselves with the Anglo-French to fight against Brigadier General D Juan Manuel de Rosas; those who applauded the decapitation of 'Chacho' Peñaloza and so many humble countrymen; those who supported the fratricide of the Paraguayan War and called 'anti-patriots' those who opposed this true genocide in the service of European markets; those who abhorred Hipólito Yrigoyen as synonymous with senile ineptitude; those who exchanged the expression 'infamous decade' for the 'times of the republic'; those who did not hesitate to slander in every possible way October 17, 1945; Those who enthusiastically experienced the criminal bombing of June 16, 1955 and the shootings that took place between June 8 and 12, 1956; those who always flattered the Armed Forces, which had become the defenders of any interest except national ones; those who always detested the humble man, the man on the street, as synonymous with barbarism.
PANCRACIO: The blood strikes your head. It is necessary in your years. And you are unable to fight.
LEONARD: Think about this, that make. The weak aristocracy includes the Holy Trinity and waits our drive as a dagger – forward, forward without corpses and before them.
PANCRACIO: All in one. They lost the body's in the pleasures. The force of the reason in the void. Tomorrow they must to lie down.
LEONARD: What are so afraid? What arrest you?
PANCRACIO: Nothing. Is my on will.
LEONARD: Can I believe as a blind man?
PANCRACIO: Yes. LEONARD: You betray us.
PANCRACIO: As in the sing is the treason and in the and every of your speech – don't scream because someone would listen you.
LEONARD: There are no spies. And now?
PANCRACIO: Nothing. Only five bullets in your breast, because you dare to raise your voice in one tone higher of my conscience. Believe on me. I give you peace.
LEONARD: I accept, but I don't afraid to be punish. If the death for instance, can serves in the matter of our thought and seriousness and add an order.
PANCRACIO: You are living, you has expectations, and you believe profoundly. I don't kill happy people.
LEONARD: What do you say?
… And today they are the ones who promise and believe in the benefits of the New International Order. Precisely they, who as Hernandez Arregui said at the time, bloodied the country and are willing to bloody it again – even today – if they cannot achieve their objectives. Because they are not the country. They are a (fucking) oligarchy – its essence transfigured and the original meaning of the word partially obliterated – ready to be included in 'the' world, even if to do so they have to decimate the inhabitants of their own country. But, of course, they did not consider themselves an integral part of it. They are the exiles from the uncertain topos of the continent of virtues. That is why the real inhabitants of the country are not their compatriots. On the contrary. They are a potential enemy. Yesterday, when this potential enemy was actualized thanks to its just demands, the method to keep it at bay was the lance and the dagger in the camps of Sandes and Paunero, Sarmiento's hitmen. Years later, the law of residence, the same as the air and naval bombs and the dungeons in which all those who dared to disagree with the coercive order that was attempted to be established were locked up. Today, the methods have changed, although the form remains unchanged. Today, the goal is to destroy the Argentine man, emptying him of content and essence. Hunger and undernourishment, although they were used before, are now revitalizing their validity as a methodology of subjugation. The decrepitude of the educational and health system, isolation and permanent humiliation are the remaining ingredients of this methodology. The slogan is: crush the concrete man to turn him into a surviving animal and into an induced movement towards a happiness that is always a little further away; the mirage of the new order of consumption and well being.
being. PANCRACIO: Think more, and speak less. And then You, whenever understand me. Did you put in the magazine two-thousand bombs? [a possible Jewish merchant. The Jew. The eternal enemy of Poland?]
LEONARD: I put ten in the Quarter.
PANCRACIO: How many tailors are in our cash desk?
LEONARD: Sincerely speaking, then-thousands.
PANCRACIO: Tomorrow I will invite you to a supper. Something new about the count Henry?
LEONARD: I want to worst the Lords.
PANCRACIO: However, they gather their peasants and I have confidence in their attachment and there are prepared to go the Saint Trinity's castle.
LEONARD: This idea is put in carry in accord of our age.
PANCRACIO: I want to see him to penetrate to the abyss of his hearth in order to know if he is in our side. [I want to enter in the B.KOMAR's body. She is the queen of the muck.
LEONARD: One aristocrat was killed.
PANCRACIO: He was also poet. Now will be with us.
LEONARD: Do you forgive me? Citizen. PANCRACIO: Sleep quite. Otherwise, if I do not forbidde you, you will sleep for ever.
LEONARDO: Tomorrow nobody will be here, perhaps.
PANCRACIO: Goodnight and a beautiful dreams.
LEONARDO: (Leonard returns) Hi, Leonardo. The Citizen's command [Caballito. Who I am? The worst enemy? The female beast].
PANCRACIO: The day after tomorrow, during the night – with me to the count Henryk.
LEONARD: I listen it. (he goes out).
Defence, for its part, could not be absent from this deconstruction process. National defense properly understood, structured in depth (the intimate relationship between the people and the army) must be dismantled. Thus, this harmonious relationship between the people and the army, typical of the articulations possible in civilized countries (the Anglo-Saxon ones of the First World!), must be blocked in every possible way. This is the point of tangency with the event. Historical Malvinas. The South Atlantic War was intended to be the structuring of the Armed Forces with their people in pursuit of a common objective: the Defence of National Sovereignty. Of course, the components that operated to the detriment of said structuring were many and significant. However, there was a substratum of healthy and valuable intention, independently of the healthy and valuable feasibility as well as the feasibility of the undertaking in a broad sense: the unification of the disjointed totality with respect to a single conglomerate. The State – Nation on a war footing. It was no coincidence that the South Atlantic War had been, for some local apes, the model of 'barbarism' in every possible sense. From the precedent of understanding the Nation as a whole to the decision-making aspect of using force. Let us understand this well: the opportunity or the lack of solid presuppositions was not criticized, but rather the conduct itself was viciously attacked, abstracting it from its circumstances. It was not a matter of the 'barbarians' becoming aware of their relationships as well as of their situation as colonials - peripheral, in a definitive way. For this reason, the phobic denial of the war took place - the intense desire for the phenomenon to disappear like mass oblivion. All of the above is the primary reason why Malvinas must be updated as a problem, as a turning point in Argentine history and as a diagnosis of the set of ills that afflict us. For this reason, to recapitulate the two questions I asked earlier: What was Malvinas? And was Malvinas a coherent phenomenon? They must be answered with the greatest objectivity and accuracy possible if we want to create the foundations of a new Nation-State. We must be self-critical, but not self-pitying, much less self denigrated. Relentless only with the intention of clearing the way that will lead us to reconstruction. Otherwise, if we continue submerged in self denigration or easygoing positions, we will be legitimized to repeat out loud the verses of the brilliant Leonardo Castellani SJ, which read as follows:
A country without a leader, a country without a poet, a country that has fun, a country that does not respect itself. A brave an of respect itself, a brave and courageous country to play roulette', 'A country that doesn't know where it's going, a country that looks cross-eyed when it looks, a country that has allowed itself to be fed lies.
PANCRACIO: Their forces are weak in comparison with ours. Nine-hundred boys who have a blind faith and love their animals... this is misery and nothing. Why do you not want to see? My think if you are not able to understand it, you are shame – the Lady of the people, in you is will and the force of all of us. And this who kill for others, a glory for you. And for mean, unknown people, a name for theirs. People without feels – you give them faith. The world is similar to you. The new world that build
around you and alone wandering and you don't know, who are you. No, you are great! (she sits down and is proud) (a forest, tends, a crowd of people, campfires, barrels) (dressed in a black coat with a red hat, freedom in the head, he goes out, hold the arm of de Baptized) Remember!
THE BAPTIZED: (in silence) JW Mister – I drive you and I don't give away to honor.
THE HUSBAND: Twinkling the eyes, put the finger to open fire.
THE BAPTIZED: Aj waj! - with iron ticks squeeze my hand. What must I do?
THE HUSBAND: Speak with me as acquaintance, with my friend again I was with him. What is this dance?
THE BAPTIZED: The people's dance. (women and men dance, around the gallows)
THE CHOIR: Bread, job, the fuel tree in the sparklers. Take a rest in the forest! Hurra, hurra, hurra! God over us does not had mercy. Hurra, hurra, hurra! The Kings over us does not had mercy. Hurra, hurra, hurra! The Lords over us had not mercy – Hurra! Today we thank the Kings and Lords for the services –Hurra, hurra, hurra!
THE HUSBAND: (to the girl) I am glad that you are happy and ruddy.
THE GIRL: Thank you very much for your words! I will dance alone.
THE HUSBAND: Let dance.
THE BAPTIZED: (in silence) Have mercy on us! JW. Mister. Someone can know you – go out.
THE HUSBAND: If someone knows me, he shall die – go out forward.
B.KOMAR: I am a latrine.
THE BAPTIZED: Over there is a club of buttlers. Without intending to enslave myself in the entirety of his theory, the Marxist concept of ideology will be useful to me. When Marxists speak of 'ideology' they do so in a pejorative sense, saying that it is a superstructure, a shell that envelops reality (I will not touch here on the question of whether Marxism is also an ideology). Scaling things down a bit more, the concept can be divided into two aspects: on the one hand, systems of ideas - social representations. In other words, ideology in the restricted sense. On the other hand, systems of attitudes - customs, i.e. social behavior. With reference to the first aspect: 'Systems of ideas – social representations, encompass the political, legal, moral, religious, aesthetic and philosophical ideas of men in a given society... ideologies are not representations full of imaginary elements... they express desires, nostalgia, they have a function of adaptation to reality' M. Harnecker, The Elementary Concepts of Historical Materialism, Mexico 1986, p. 103. And regarding the second: 'Attitude-behavior systems are made up of a set of habits, customs and tendencies to react in a certain way. These concepts can be adapted to the purposes of this research. On the one hand, according to the first definition, ideology is not descriptive but adaptive, that is, it can modify reality by saturating it with 'imaginary elements', in the sense of configuring a simulation at the service of the most varied ends. With respect to the second definition, 'reacting in a certain way' (in the face of a certain stimulus, of course) presupposes a process of socialization.
THE FIRST BUTTLER: Just whip my old Lord. [I love his cock]
THE SECOND BUTTLER: I search my Baron – health for him. POLAND IS A WHORE.
BUTTLER: Health for all members of the club.
THE CHOIR OF THE BUTTLERS: Health for the President – he tells us where is the way of honor.
B.KOMAR – I am a latrine.
THE BUTTLER: Thank you very much.
THE CHOIR OF THE BUTTLERS: From the hall our prisoners, in accord one fall in the batch – Vivat! We know the lounge of ridiculous and versatility. Vivat!
THE HUSBAND: What are this voices? Strong and wild come from the left [in a house a sword, a ugly woman, among her fingers fecal matter].
THE BAPTIZED: This is the Butcher's choir JW Mister.
THE CHOIR OF THE BUTTLERS: The knife and the head (axe) are our weapons. With us one, perhaps a cattle or a Lord's screw. The boys – force and blood, indifferently watched the weakers for the Lord the will, for the Lord's people a beat.
Focusing on the Malvinas issue as a historical event, we must evaluate the assumptions. Firstly, the manipulation of information – the algebra of meanings – as a methodology of historical research. Secondly, the process of socialization in Argentina, For the first assumption, I will use a concept from
procedural law: the institute of 'res judicata'. This is something about which there is no longer any doubt. There is a definitive sentence. Well, the institute of res judicata seems to have no validity in Argentine history - I speak figuratively. Events do not preclude, the causes remain open. I do not intend to say that the The past is not, or rather, should not be susceptible to diverse studies. What I generally want to express is that the 'litispendencia' refers to essential questions such as: the Spanish conquest was a genocide carried out against the indigenous masses; the Spanish conquest meant the arrival of the evangelizing message to America; Rivadavia was the greatest civil man of the Argentines (Bartolomé Mitre); Rivadavia was an English agent; Rosas was a great patriot and an honest ruler; Rosas was a bloody tyrant; the desert campaign was carried out in function of the most genuine national interests; the desert campaign carried out in function of the interests of the cattle raising class; Argentina suffered territorial losses throughout history; Argentina never suffered territorial losses; Hipólito Yrigoyen was a great pioneer president in terms of popular demands; Hipólito Yrigoyen was an incompetent leader inaugurating the Argentine decadence; Juan Perón was the leader who began the process of national recovery; Juan Perón was an amoral ruler, the second bloody tyran; the Malvinas war was the event that led to national awareness; Malvinas was a useless sacrifice.
THE HUSBAND: Goodnight Lady. You don't remember neither the honor nor the philosophy.
THE BAPTIZED: (silently) JW. Lady. Speak, citizen. You are a free woman.
THE WOMAN: What does it mean this title (between my legs is a VAGINA and I make money with it) From what place was pull out?
THE HUSBAND: This language confused me.
THE WOMAN: I am free as you woman, and accompanying you because I accept the right and give away my love – suck my pussy!
THE HUSBAND: The companionship again bring you this ring and this chain.
THE WOMAN: No, the trifles from my husband, who is an enemy of the freedom, that keep me in the trap [Caballito. The grandmother has an accelerated think. She asked a question: where is the Belgrano Avenue's people? She was driven to the geriatric home – Street Loria. She died alone. In Balvanera the beast female screamed: They kill her!]
THE HUSBAND: Citizens! (he comes in) Who is this weird soldier? He has a double edged sword. With a little head – a corpse in the hat and in the breast. Perhaps is this famous Bianchetti, condottieri of the people.
THE BAPTIZED: Just one from a week is here.
THE HUSBAND: What do you think, General?
BIANCHETTI: Do you see citizens that loophole among the sycamores? Look carefully. There is a castle in the mountains. I see it perfectly with my telescope walls, trenches and four bastions. THE HUSBAND: It is difficult to control it.
BIANCHETTI: Thousand, thousand of kings! We can look the gore together, to tunnel one's way and... THE BAPTIZED: (winking) Citizen General.
THE HUSBAND: Do you feel this tap under my coat? The list of antithetical statements could go on for much longer. Suffice it to say that doubts still arise as to whether we live in 'South America', 'Latin America' – or whether we are 'Spanish speakers'. The questions raised by the above oppositions must be answered. Otherwise, we will continue to live in a nation-state divided into two countries. In other words: a simulation. It can be said that Argentine history is a conflict of varying intensity between a 'real country' and a 'fictional country'. I think this is a very important question. In Argentina there are two opposing worldviews. One is permanently looking outwards, is hyper-dependent and voluntarily limits its living space, taking all its models from foreign powers so that everything that is its own (considered 'barbarism') is a country that, according to Alejandro Korn, caused 'ethnic shipwreck' The other country is the real 'country', which also looks outwards, to learn, to incorporate other experiences that can enrich it. This country does not want to lose its essence, it has a cultural base and does not deny it. I advance the following conclusion: This opposition ('real country' vs. 'fictional country') is the touchstone of Argentine history. It is the conflict that permanently underlies, in apparent dormancy, only to be revived at each important event. It is obvious that this opposition could not be absent during the Malvinas conflict because, I insist, every extreme situation that the Nation-State experiences will revitalize the
opposition. This is a sociocultural problem rather than a political one. In his time, Scalabrini Ortiz spoke of the need to preserve mental virginity at all costs. He was not listened. Even today we have not awakened from that long sleep; or rather, that long and dark wedding night where ideology violated our most hidden origin, cutting off those roots that gave us the deep meaning of our history. We have not been born. We are only an echo, a mirage of distant events. History itself, the true past, has become a kind of paramnesia, a memory of what has not been lived; we believe that our origin is in some distant land – and above all exotic. The everyday is alien to us, strange, different from our apparent values and our abstruse paradigms.
THE BAPTIZED: (on the side) (loud) Do you arrange something – General?
BIANCHETTI: Although you are my brother in freedom, you are not my brothers in genius. After the victory I will learn you about my plans. (goes out)
THE HUSBAND: (to the baptized) I advise you, kill him, because in this way start every aristocracy.
THE CRAFTMAN: Curse, curse!
[you are going to fly from the kick I'm going to give you – the beast female to his «son». This is my curse. You will live in the worst conditions]
THE HUSBAND: What are you doing under this tree – poor man? Why do you see me with this savage sight?
THE CRAFTMAN: I curse the factories managers – the best years – when another people love the girls – they fight in the open field. They sail around the open oceans. I closed them in a tightly chamber in a workshop of silk. B.KOMAR: I am a latrine.
THE HUSBAND: I remove the goblet that hold in your hands.
THE CRAFTMAN: I don't have forces. I cannot open my mouth – hardly I can crawl. I curse the Lords, with a silk dress. Curse! (he died)
THE BAPTIZED: What an ugly corpse!
THE HUSBAND: You are afraid of freedom, baptized citizen. Look at this head without life. It is pour blood from the western sun. Where is your promise, your equality, your improvement, your happiness from the human sort
THE BAPTIZED: (on the side) Are you able to breath earlier and conserve the body of your dog as a fine art? (loud) Let me to relate the matter of my mission.
THE HUSBAND: Tell me if he is a spy and why was arrested. (he rushes around) The sound of the feast from the rear.
THE BAPTIZED: Over the trees and the clouds are gathering – better was the time when he returned to his people. Saint Ignacio – in the light. Didn't Manuel Gálvez, like so many others, feel like an exile, a foreigner in his own land? And how could he not feel that way, if everything was a vast transplant of ideocratic milestones disguised as modernist noesis – a glow that concealed sterile dogmatism. Let us first agree that the evolution of conceptions, despite transplants, was – and is – asynchronous with respect to the referents – great powers. In other words, between our Weltanschauung and that of the rest of the referent world. Our Weltanschauung during the period 1960-1980 can be summarized as follows: a bipolar world. Two superpowers (or if you prefer 'siderocratic macrostates', cfr. Rizzo Romano); the Soviet Union and the United States. The first was 'bad' (the enemy, the evil empire). The second was 'good' (natural ally, Western and Christian - including the WASP ideal). And we, the Argentines, were, we considered ourselves 'part of the West'. The United States was, I repeat, our natural ally and our great reference and provider. Among other things, it provided us with the National Security Doctrine, which brought us so many calamities and about which I will speak later.
THE HUSBAND: Thank you very much for your care, pad [Jew] – the invasion. The citizens want to see again him in his twilight.
A VOICE AMONG THE TREES: The brute [Jew] – goodnight – the old soul disappear. A VOICE FROM THE RIGHT: Your health – our old enemy – force us to work and make noise. Tomorrow you became a crowd of slaves through a fleshy and the water tank. And now – cup – go to the devil! THE BAPTIZED: The peasants procession was draw here.
THE HUSBAND: Don't disperse them. Stand with them and make silence.
THE PEASANTS CHOIR: Ahead, ahead under the tends for our brothers – ahead, ahead under the sycamore's shadows to the dream and a nice evening conversation. Over there, the sounds are waiting four us. Over there, stroke drugs and old plough horse drawn – wait for us.
ONE VOICE: To draw him and the drag, go to the recruit, go!
A MAN'S VOICE: My children, mercy, mercy!
A SECOND VOICE: Return to me the serfdom.
A THIRD VOICE: Bring me my son, Lord, among the Cossack whips.
A FOURTH VOICE: The brutes drink for your health. They forgive him, sir.
B.KOMAR: I am a latrine.
For our part, Great Britain was a reference point, eclipsed by the United States from 1930 on wards. We could say that it was our traditional reference point. We were 'Westerners and Christians'. We boasted of our potential (not actualized), of our traditions (apocryphal or transfigured) and of our Christian morality (corrupted to the core). A lot of pride that hid insecurity. Background? In official history, especially in the period that begins in the middle of the 20 th century, when we fit perfectly into the model of the international division of labor. It is well known that after the Battle of Caseros (1852) Argentina underwent a substantial transformation. In addition to the economic aspects, cultural patterns underwent a change. The ideologues banned during the government of Rosas, the generation of 1837, in love with what the had seen in Europe, personally or through the stories of others, wanted to urgently transplant all those wonders across the seas. Dazzled by the brilliant light of European 'culture', they destroyed everything that had a national scent. They gradually produced the already mentioned 'ethnic shipwreck', confusing culture with erudition. They believed, in their blindness, that the superior literary creation consisted of quoting Byron, Hugo or Lamartine, the European romantics. The 'symbolic words' of Esteban Echeverría's Socialist Dogma, to cite just one example, were based on objectivity largely detached from national reality. Too proud of their exclusively bookish culture, they failed to discover or re-define the treasure that unfolded before their eyes: the country's cultural infrastructure. This could be classified as rudimentary, unsystematic or poorly developed, but it was undoubtedly a starting point.
THE PEASANTS VOICE: (they coming) The ghost suck the blood – and we have a phantom – we don't let it. You will die very high as a great Lord. We kill the Lords, and we eat, drink, and sleep. As a sheaf in the camp, there are the corpses as a thresher chaff and their shattered castles – with the axes, the blockheads. Brothers, forward!
THE HUSBAND: I cannot with my face approach to my replacements.
THE BAPTIZED: Perhaps as a friend or relative JW you can do it.
THE HUSBAND: I disdain them. And I hate yours – the poetry shed golden light on everything. Further [Jews]. (venture somewhere in the shrubbery) (another part in the forest – the hills are burn – a crowd of people)
THE HUSBAND: (in the bottom, near to the trees is the baptized) In the branches is my rag hat of freedom – What is this hell, I am among two walls of the forests in the darkness?
THE BAPTIZED: We made a mistake searching the Saint Ignacio's ravine – it is in the shrubbery. Leonard has another faith.
THE HUSBAND: Leonard has another faith.
THE HUSBAND: (enters) For God, forward! Don't be afraid. Nobody knows who are you. THE BAPTIZED: Be cautious. Slowly.
THE HUSBAND: There and over there we destroy a multitude, that must survive to fall into the ground – pillars, at the foot, columns, the quarter statues, old vaults – now, under my foots was a shaft, and again in the darkness – here, look the arcade, and here an iron grille filled with rubles and was visible a King – sleeping near to the tomb. Where am I?
THE BAPTIZED: Our bloody people work during fourteen days. Finally they demolished the last church in the plain. Now, the cemetery went out. [Buenos Aires, circa 1990, the beast female buy three vacant lots in a private cemetery]
THE HUSBAND: Your sings, the new people, sound bitterly in my mouth – a black form on the rear and in the front, from the side pinch, and the wind over the crowd, as a living soul.
THE PASSING: In the name of freedom I greet you.
THE SECOND: Through the Mister's death I greet you.
THE THIRD: Why you do not speed up? Over there sing the freedom chaplains.
B.KOMAR: I am a latrine. The church is a sewer.
THE BAPTIZED: It is no worth to defend themselves. Everywhere pushed us.
THE HUSBAND: Who is this young man that is in the ruins? Three camps-fire, among the smoke and his face sound as a voice of a person mentally ill.
THE BAPTIZED: For Leonardo – the prophet of an inspired freedom – around there are our priests and philosophers, poets, artists, daughters and lovers
THE HUSBAND: Oh! Our aristocracy. Show me this, to send you.
THE BAPTIZED: I don't see nothing here. An indigenous culture on which European knowledge, experiences and advances could have been based, that is: looking outwards to learn. What happened? This is how Arturo Jauretche explains it: The idea was not to develop America according to America, incorporating the elements of modern civilization; to enrich one's own culture with the assimilated external contribution... The lack of understanding of our pre- existing as a cultural fact or, better said, understanding it as an anti cultural fact. Led to the inevitable dilemma: every domestic action, because it was so, was barbaric, and every foreign action, imported, because it was so, was civilized. To civilize, then, consisted in denationalizing – if nation and reality are inseparable [Handbook of Argentine Foolishnes, Buenos Aires 1985, p. 25] It is not necessary to clarify that this was disastrous for the Nation. It was a sharp cut between two Argentinas. One that was conscious of its potential and a friend of the land and its teachings, that had a point of support in its past and a hope for the future. The other was the Argentina that was cut back, mutilated; governed by a centripetal force product of the guiding ideas of shrinking spaces and transfiguring the past. That Argentina only had a future and the apparent prosperity of the port city of Buenos Aires, guide of endless progress. These oppositions can be represented symbolically through human types extracted from literature. The real Argentina of Martín Fierro, which is the epic spirit, the gaucho owner of the infinite pampas. Martín Fierro is the symbol of the concrete man who rebels against the model that they try to impose on him. The other Argentina, the transfigured one, the fictitious one, is represented by Segundo Sombra, who is neither a gaucho, nor a centaur, nor a lord of the plains. He is a pawn, victim of the international division of labor. All of this is articulated with a concept that Jauretche understands as 'a typical expression of colonial thought': selfdenigration. Self-denigration was the basis for contempt for our traditions (that is, our culture) and the preference for everything that was foreign, whether it be an economic theory, a literary work or just a toothbrush. Presumptions of superiority were and are – iuris et de iure, without admitting proof to the contrary. Foreign approval was always necessary to accept and value any manifestation of Argentine culture. Martín Fierro had to be praised by writers such as Azorín or Unamuno, so that our 'intellectuals' would notice the exceptional literary capacity of José Hernández. The tango obtained its consecration in Paris. From that moment on, and not before, our distinguished 'society' - already towing the various tilingos - dared to dance it in luxurious salons. And examples like these... there are many more. Selfdenigration is something like a mechanism fixed in consciousness; a mechanism that is very difficult to modify. Self-denigration has a point of tangency with the syndrome of 'learned helplessness'. This subject was studied by psychologists in relation to the subject of domestic violence. With reference to the syndrome, experiences are often mentioned - caged dogs are subjected to electric shocks. Despite the shocks and the fact that the cage door was open, the dogs did not escape. This curious behavior was explained as an adaptation to the environment, to the situation, through a kind of obnubilation that prevented the animals from escaping [Cfr. G. Ferreira, The Battered Woman, Buenos Aires 1979, p. 140 et seq.
LEONARD: Bring me her to the mouth, breasts, a beautiful mine, independent, liberate, reduced to prejudices – chosen among the freedom's daughters.
THE VIRGIN'S VOICE: I m approaching to you my lover.
[B.KOMAR I will put my finger in her pussy].
THE SECOND VOICE: Look, the arms towards you – I fall owing to lack of forces. You warmed me up.
THE THIRD VOICE: I displace her – through ashes and heat – my darling.
THE HUSBAND: With my melt hairs and my breast go to the ruins.
THE BAPTIZED: The night.
LEONARD: Come with me, come with me, my pleasure. The freedom's choir! You tremble with a divine mental illness. Listen to me. I will prophesy.
THE BAPTIZED: My head it is inclined and I faint.
LEONARD: My idea about the freedom of the mankind, the resurrection. Look! We are in the ruins of old figures – an old God. And his soul is nothingness.
THE WOMEN'S CHOIR: The prophet is happy.
LEONARD: I announce a new world and a new God. The people's God, every victim of the revenge, every corpse will be an altar [Franco – Millán de Astray – Long life death and death the intelligence. And the compass between the woods! Cretin! Don't mess it up more than it is! That's is I want to hear! The beast female]. In the ocean of blood drown the old tears and mankind's suffer. And another person curses.
THE MEN'S CHOIR: The structure and the pride break up. [every ass is a church]. Who among them, the pebble death and curse.
THE BAPTIZED: (on the side) I will curse Jeovah thrice. And I will split thrice and loss the thread.
THE BAPTIZED: The eagle as a promise – a new church of Christ – I will set up it.
A MIXED-UP VOICES: Freedom – happiness – rykaha! - hurraka!
THE PRIESTS CHOIR: Where is the Lord, where is the King? Not long ago they were coming around the earth – proud and anger.
THE ASSASSIN: I kill the King Alejandro.
THE SECOND: I kill the King Emanuel. [God with us].
LEONARD: Come without without afraid to kill without remorse the idols, and the freedom's heroes.
THE ASSASSINS CHOIR: We come during a dark night – with the daggers in our hands, come, come.
LEONARD: Wake up! My comely! (the noise of a thunder) To give an answer to the living God – your own sing – all of us again – and to see the God's corpse. And you rise the head! Stand up and get up!
THE VIRGIN: I burn when see your God, around the world my love. I burn! My pussy is wet. Something similar happens with what I am dealing with. There is a doctrine, a mandate injected during long years of socialization – and deformation, that says more or less like this: things are given in a certain way and nothing and nobody can change them. Like a fatal determinism that drags us with its causality without deviating even a millimeter. And as a corollary of this, many times it is believed that in reality we truly 'deserve what happens to us' – and we rationalize this prejudice in the most varied ways. For example, the famous 'Hispanic heritage' or 'native inferiority'. As regards helplessness, here is Arturo Jauretche's analysis of the concept concocted by Domingo Faustino Sarmiento - 'victory does not give rights': 'What better way to sterilize a victory deprived of its fruits? What's more, it is a pedagogical way of preventing even the fight: Why fight if winning is fruitless? This leads to accepting defeat in advance and generating defenselessness. He who has this position is defeated in advance, ready to yield, to surrender, to anything, but not to fight... What do I say about fighting? Not even to argue! Because... why win if victory does not give rights? Another example: the one cited by Scalabrini Ortiz, to criticize below. It is the book by Lieutenant Colonel Beverina about the war in Paraguay. 'According to this officer, the Eastern Republic of Uruguay is free because… he got tired of defending it! (sic!) Scalabrini Ortiz, British Police in the River Plate, 1981, pag. 61. Defenselessness + tiredness. Here is a disastrous equation. The above developments are not really very promising as a prerequisite for undertaking such a large and dangerous undertaking as a war. I say 'developments' because there are other aspects that have to do with self-denigration At this point, I can attempt an answer formulated at the beginning (Purpose) about the coherence of war. We have a clear idea that our Weltanschauung was asynchronous with respect to that of our referents. We also know about the existence of self denigration. It is not difficult to deduce that self-denigration entails the non-valuation of one's own beliefs, thus generating an insecure and ape-like personality, ready to imitate everything transcendent to one's own, without further analysis. Now, if this assumption is correct, we can deduce the intense need to have a referent. Intense and permanent. In 1982, who were our main referents? Europe in general and the United States in particular, without forgetting, of course, Great Britain as a 'traditional reference'. Is it coherent to fight against those who are our references, cultural fathers, providers of culture? It should not escape our analysis that the categories we used at that time (during the conflict and, obviously, before it) were typical of the war of the 'manufacturing' era: national war, N Nation in Arms (Colmar Freiherr von der Goltz), strengthening of the internal front, etc. I am not saying that they were felt or that they were absolutely internalized, but they were part of our discourse. It is worth remembering that one of the arguments that
the press used most frequently at that time was that the British were fighting 'for money' while we were fighting 'for the Fatherland'
THE HUSBAND: I am covered by my coat. Does these husband dance under my coat?
THE BAPTIZED: The Countess and the Princes that rejected the husbands, they have our faith [a group of HORNY WHORES].
THE HUSBAND: Formerly they were my angels. The common of the people was abolished. (he is near the wall)
THE BAPTIZED: Haj! Aj Waj! Everyone knows him [The Jew. Coward? The war of six days]. THE HUSBAND: I see him again – the second woman launch herself on him [fuck me baby!] pale, mentally ill, in convulsions. The philosopher's son with the knife jog. They go to the tower's ruins at midnight. They were among ruins – the crosses and altars –
B.KOMAR sleeps in the church. She is a latrine, a dirty slut – napaloną suką.
LEONARD: I will curse the people who believe in the corpse's God.
THE HUSBAND: The black snowman turn off and towards him. With these categories, was it coherent to fight? Personally, I don't think so. Because it made no sense to fight against those who were our cultural fathers, our providers of culture. Against those who dictated how we should speak, what books we should read and even what values we should uphold. The English and the Americans were and remain our References. Are there not Argentines who 'think in English' (an expression coined by Norberto Galasso)? There have always been some. They are those who long for the 'times of the republic', when telephones worked and trains arrived on time because they were English, those who speak of the gentleman as an archetype to imitate, those who educate their children in English schools, those who go out of their way to 'speak in English' even though they are ignorant of the Spanish language, those who boast of riding on English saddles (emulating Sarmiento who also preferred them). If I wanted to, I could extend the list of foreign and cultural alienation much further. The internal mechanism of these behaviors can be summarized as follows: thinking with someone else head. In Argentina we have our average man, incapable of following his own authentic ideals within this transfigured environment. Hypnotized, he follows the evolution of his British, French, Italian or German star (depending on the choice of the other's head that best suits his temperament) This is how the cognition of self denigration begins. It is obvious that the person who denigrates himself does not love himself and, logically, he cannot love those he considers his fellow men either. In order to structure his social personality he must use those elements that can define and integrate him satisfactorily. Without these elements his existence would be meaningless. But since all genuinely national standards were annihilated, disfigured or degraded, our average man could not choose anything other than the motives provided by the victor who was – in the broadest sense – the European. The average man had to travel thousands of kilometers to find his anchoring points, from which he developed his system of values and relationships. This system was artificial in that the factor of historical continuity and the sense of nationality as 'ius soli' were relegated to a more than secondary position. Nationality was only a legal category outlined by a super law of a fundamentally rational normative type, under which the decision logical and historic components were subordinated. The result was the creation of an atmosphere of fantasy and reality, where the concrete was replaced by a belief that had to be held on to, since being separated from it meant disappearance – capitis diminutio – death in the sociocultural sense.
B.KOMAR: I am a latrine self-propelled. The old nobility, only with one word keep sometimes. (a chamber elongated – figures of women and knights in the walls in the profound pillar with a herb.
THE HUSBAND sit down in front of a marble table, a lamp, two pistols, a clock
THE HUSBAND: Formerly during the dangers and similar thinks. Brutus has the Caesar's genius. Today I expect a similar vision – one man without name, without relatives, without the angels guard – a man who belongs in another time. The faith in God and his Church is blind, and the enemies will be killed and his corpses will be burned [the final solution and get a load off) (twelfe o clock) I am readiness. (he stands up)
THE ARMED SERVANT: JW Mister, a man who stands up and wait.
THE HUSBAND: Come in! (the servant goes out)
PANCRACIO: (he enters) Welcome Count Henryk! The word «Count» sound strange in my throat. (he sat down, throw the coat and the freedom's hat and fix his eye on the pillar)
THE HUSBAND: Thank you for your confidence in my home – in the old I drink your health! (take the cup and give it to PANCRACIO)
PANCRACIO: If I not mistaken this emblem red and blue is the crown in the corpses language. There are a few signs of this type in the surface of the earth.
B.KOMAR: I am a latrine. Lick my ass.
PANCRACIO: My world does not parcel out yet – accord – does not rise the colosal – bread and comfort. But the time is coming... (he stands up. He goes to the MEN, and the hat rest over the crown) But the time is coming to understand himself and speak about himself. I am. There are not a second voice in the world – and I can able to say: I am.
THE HUSBAND: And now?
PANCRACIO: From the generation that sandy my own will and rise the tribe – the greatest. Never I can saw such man [a fucking nigger in the bus]. There are free people – Lords from pole to pole. The shop of wealth and industry.
THE HUSBAND: You are a liar. Your face is pale.
PANCRACIO: Don't break, because are people that kneels down before me. Over there God takes a rest – whose death never will be has place. God – work and victim – the time is cover by a curtain and was captured by the children that were thrown to the earth and the real God appears to th and was captured by the children that were thrown to the earth and the real God appears to them. [the street's boys urinate at the avenue. Does your ass is open? I will go to your home]
THE HUSBAND: The people was saved by Him.
You are with me again In memory of my comrades killed in the war The olive tree of time Memories that make you only one As a hundred skins make only one coat As those thousands of wounds do nothing more That a newspaper article... Gilliaume Apollinaire Another aspect of moral preparation for war is the handling of information. The subject can be divided as follows: the information actually disseminated and the comments and assessments made about it. I do not intend to make a detailed analysis of all the information produced during the conflict. Only the magazine GENTE – for the general public. In 1982 it was considered serious. The following is the result of examining several issues of this magazine during the weeks from April to June 1982. My intention is to investigate whether this magazine contributed to preparing the morale of the population and coping with the war. I also want to recall some events, thoughts, appreciations and journalistic reports made by this weekly to people who had in their hands the direct or indirect responsibility of conducting the operations (in the broadest sense). I believe that GENTE was framed within the mental coordinates of that time and about which I have already said something: bipolarity, 'Western and Christian' civilization. One of the characteristics of this magazine was the use of a rational discourse, which gave the topics discussed something like the force of law. During 1982 the issue of sovereignty became more intense, an expression that had been gaining momentum since 1978 following the outbreak of war with Chile. In issue 15 of April, GENTE uses the term 'sovereignty' several times, in epigraphs and subtitles (the caption) 'Towards the south. Bahía Blanca. The wait and the combat training. The soldiers, their weapons and a one conviction: the defence of sovereignty.' (the epiphrase) 'That part of country called Malvinas. During the 58 hours that the journey lasted there was no time for jokes. They were fulfilling a mission: the defense of sovereignty. (the subtitle) 'Saturday 10th, Plaza de Mayo. Two hundred thousand people. An event in which the Argentines consolidated their sense of sovereignty All this sounds academic, scientific, aseptic. Like a campaign carried out by bronze soldiers, theoretical soldiers. This was one of the various speeches in the magazine GENTE. I will call it that: the academic speech. The triumphalist discourse –rhetoric Title: 'In Malvinas (April 15); the big story is already being written. And it is the one that will remain in the books afterwards, because now we are accommodating it in our Memoirs...' (journalist: Jorge Palomar). Title: 'Until the last man will defend this land' (April 28). Title: “We will repel all intruders” (May 13); our soldiers, in the open air or under the trenches, make the “V” for victory, as a forceful example that they are well prepared to resist and win. These photos were taken after the English attack on May 1, when they had to hastily withdraw due to the failure of all their attempts at invasion. Cover title: 'We are going to attack' (May 20). Title: 'One single slogan: victory' (May 20); the coasts defended. The air attacks repelled. An unwavering morale among the soldiers; the virtues of defending a just cause. This image, and all that it contains of glory and courage, is repeated throughout the length and breadth of the country. These soldiers are waiting for the Gurkhas' Front page headline: 'We're still
winning! (27 May); 6 ships sunk, 12 damaged. 21 planes and 16 helicopters shot down. We're destroying the British fleet' Title: 'This is how we destroyed the enemy fleet' (May 27). Title: 'These came. These remain' (May 27). Title: 'Now they are cornered' (May 27); 'the fog protected the first landings (San Carlos), but, as morning advanced, the invaders were exposed. They never managed to establish a real beachhead, they only formed 'pockets' of resistance that the Argentine troops have under their control... Title: 'The new heroes of May' (May 27). Title: 'Hunting the enemy' (May 27). Title: 'They destroyed the fleet' (May 27). Title: 'The Great Battle' (June 3); 'A table. A map of the islands. A bullet as a marker. This is happening in Puerto Argentino. The hand guides the projectile on the map. It specifies places Distribute forces. Reveal geographical features. Locate the enemy. This hand is the hand of an Argentine soldier. That hand is preparing for the great battle. For the moment when General Mario Benjamín Menéndez repeats again: To arms! To fight!
THE HUSBAND: You don't understand nothing – because every father is in the grave whit riffarfs together, as a death thing – and not as a man with force and soul.
The maternal discourse: It seeks to touch the innermost fiber of the reader or perhaps of the readers. It does not spare mourning and low strikes. The Title: 'crying and pain for a dead soldier: Mario Almonacid' (April 15). The Title: 'From Malvinas, soldier Sergio writes to his family and GENTE went to the post office; the following is a pleasant letter that reflects the mood of those days: General Videla was still considered the 'savior of the Fatherland' (April 15).
B.KOMAR: I am a latrine.
45.Ihre umbeschereibliche schöcheit war weitir bekammt, zugleich blaib leinen Helden der hohe Adel ihrer Gesinnung verbogen. Viele Freunde wurden dadurch angelocht, in den Land Gunthers zu veiten.
46.Wise wiele Männer auch am ihre Liebe verben mochten, krimhild selbst schrechte im ihrem davour zurück, einem Marn lieb zugewinnen. Der den sie später gehören sollte, vor nach unbekannt.
47.De richtete der Sohn frepindes seine Gedanken auf Hohe Mirne. In Vergeleich mit seine Gedranken auf Hohe Mirne. In Vergeleich mit eine Gunst der Sohn fregleides seine Gedrochen auf Hohe Mirne. Vergeleich mit sie Gunst schöner Danen zu gewissen, Später wurde die edla Kriemhild die Frau des topferen Siegfried so will ich Kriemhild.
48.Die schöne Jungtrau Land der Burgundes zur Frau nehmen, weil sie so umbeschereiblis schön umbesch unbe schreiblich ist De en dachte, sich endütig zu bin en dachte, sich endütig zu binden, rieten seine Werbanten und die viele seinen verwendten und viele seiner cefapleute, er möge sich standergröß Verheirnaten. Da sagte der tapfere Siegfried: so will ich krimlich. 49.Die schöne Jungetrov am dem Land der Burgunden, zu Frau nehmen, weill ze so unbemeschmeich blich schön ist. Ich weiß gerau: selbst wenn der mä unbemeschmeich blich schön ist. Ich weiß gerau: selbst wenn der mächtige Tinzesin zu werben. 50.Das kann seinen Vater Siegmund zu Ohren. Dann die Hotleute rechten darüber. So ertvurth en, va sein Sohn worhette: es ver droß ihn sehr, daß Siegfried gerade un herrliche Jungfrau verben vollte.
[the number of missing: 30.400 – What's up old man? 8960 is the magic number. From 9000 to 1000. In the Military Academy – a handbook: Hitler spent a youth full of difficulties. The Nazi method. Gamexane, crematorium = ashes]. 51.Auch Sieglinde, die Gemahlin des ellen Königs, erfuhr davon. Zie machte lich an ihnen Sohn große Jungen, denn sie hannte Gunther und seine Gefolesleute genev. Mit allen möglichen Enwönden versuchte mes dan Helden seine Abricht zu verleiden. [a dream: actors, actresses, and a rabbi. I have never heard the word goy – non Jew. Marrano. [Pig]. Crypto Judaism [κρπτός]. PARALIPOMENA [↑] محرم máhram [a forgotten thing] 52.Da sagte der Tapfere Siegfried: Lieber Vater, ich würde für immer darauf verzichten, eine Frau zu lieben, wenn ich meinem Vorhoren nicht oblosen.
B.KOMAR: Put your finger in my ass. I like lick fecal matter.
PARALIPOMENA: Giovanni Reale, Historia de la Filosofía Antigua, Lublin 2005. Las cuatro causas: 1.La causa formal 2.La causa material; 3.La causa agente; 4.La causa final; La materia y la forma constituyen todas las cosas. La causa y la fundementación, condiciona y brinda una estructura. La materia (el cuerpo y los huesos). Pregunto: ¿Por qué nací? ¿Quién nació? La causa formal (εἶoς τò ἧν εἷναι) la cosa – un círculo por puntos alejados del centro. La causa material – materia (ὔλη) es algo (τò ἐξ oύ, id ex quo) una cosa hecha. Por ejemplo, una casa, un ladrillo, una PIJA, una CONCHA, el ORTO DE B.KOMAR. La causa agente: la procedencia de las cosas. La causa final: establece el destino de la cosa (τò oὖ ἔ, id cuius gratia) se forma una cosa. Es el bien (ἀγθóν) La forma (εἷδoς) – el
alma es la forma del cuerpo. Synolon (σύνλoν) forma y materia. CADA CULO ES UN TEMPLO [el recto – limpio]. Dios es el primer motor. T IV: Platón en el Fedon: En estos asuntos concernientes al destino final del hombre. Conocer o descubrir, y un viaje peligroso durante toda la vida. Ni Platón ningún griego pudo imaginar un barco más sólido – y un viaje seguro por el mar de la vida. El mensaje cristiano, más revolucionario – y por este motivo venció. San Agustín dijo: Nadie puede navegar por el mar de esta vida – si no lleva consigo la cruz de Cristo. La madera de la cruz – es el navío [web site HORNY – hombres y mujeres se CAGAN EN EL SEXTO MANDAMIENTO
A religion without mysteries is not a real religion. The mystery means: I don't understand. The contradiction is an absurd. The task of the theologians is liberate the faith from the absurd. There are no darkness. As a matter of fact, we cannot understand. For instance, the Newton's binomio: (a + b) = a² + 2 a b + b². I understand the terms, but I do not understand the demonstration. In the Redemption there are three mysteries:
1.The original sin;
2.The great pain – the Christ's Passion;
3.Why we are punished for the original sin? We are baptized. The answer is the following: The sin is infinite because is a relation. On the one side is the man. On the second side is God infinite. The Proof: Hic est calix sanguinis mei.
4.Christ is a Priest;
5.Christ is a Pope;
6.The sacrifice on the cross. Priest and victim at the same time;
7.The result: The redemption;
8.The faith is necessary;
9.The New Alliance.
The new plan of God; B.KOMAR THE
OLD BITCH...
MARTHA WÖLLER: I do not believe in God. I am ready to stain this Church with my excrement. With my breasts – milk for everybody. When I feel the lips in my nipples – my pussy is wet. I like fuck near to the altar. 5.According to the aforementioned – that not every man is able to contemplate. 6.This was for Arystoteles a great problem – άπoρία – to think on somehing that will be obtain by all of the human beings.This is a contradiction. Giovanni Reale: The act and the possibility: The matter is a possibility, that is to say strenght in this sense. It accept the forme (mould) to obtain a real object. The soul is the form [fire – my soul – Martha is hot]. The existence of a no-matter: A substance motionlees, eternal and trancendent in front of the matter. They are four elements (the earth, the atmosphere and the fire).
MARTHA WÖLLER: The total fever. The breasts with silicones. To suck her nipples. I want milk. Feed me. I want sex with her. Suck my cock! Et angelo Thyatiræ ecclesiæ scribe: Hæc dicit Filius Dei, qui habet ocu los tamquam flammam ignis, et pedes ejus similes auricalco: 19 Novi opera tua, et fidem, et caritatem tuam, et ministerium, et patientiam tuam, et opera tua novissima plura prioribus. 20 Sed habeo adversus te pauca: quia permittis mulierem Jezabel, quæ se dicit propheten, docere, et seducere servos meos, fornicari, et manducare de idolothytis. 21 Et dedi illi tempus ut pœnitenti am ageret : et non vult pœnitere a fornicatione sua. Apocalypsis B. Joannis Apostoli. And the interpretation analyzed also suffers from anachronism, because the mental coordinates of the 'minorities' carrying virtues contained 'in the blood' do not fit into the ideology that formed compulsory military service, that is: industrialism and the formation of massive armies. That concept of General Von der Goltz (The Nation in Arms), where war takes on a total and three dimensional character, a profound order, clashes head-on with the closed conception of a combatant elite that seeks to fulfill its mission alone. And about this solitude more typical of a monastic order than of a modern soldier – which does not mean that he should renounce his traditions and his 'symbolic-moral' elements – our anonymous author says: 'For the Argentine military, the just war, the war can give meaning to his life, it can have two aspects that – at the same time – could come together. One is the external war against the aggression of neighbouring countries (particularly Brazil and Chile) or distant ones. The other is the internal, doctrinal war against the materialistic aggressor.' Leaving aside the various interpretations and the various derivations that the expression 'materialist aggressor' can have and ignoring the vagueness demonstrated by speaking of 'far away countries' as possible enemies, the loneliness, product of the distortion, materialized in the term 'doctrinal war' is laid bare. Evidently, there is a doctrinal war: 'the
war of ideas'. But this war is not fought on the conventional battlefield but on the cultural stage. And it is not the task of the professional soldier to fight in this field. The military should not wage doctrinal war. This is the task of the politician, the professor and of all those who do not resign themselves to playing the sad role of the 'silent majority'Now the best thing to do is to unite as much as possible with the victor (natural ally) and parade with him, dragging the Argentine National Flag through the dirty streets of Broadway, to receive the applause of the simple-minded Yankees. I would make some observations about a phenomenon that affects the state of morality in Argentina. The visit of the Aircraft Carrier Kitty Hawk in November 1992. Worthy of mention is the detective aspect regarding the employment possibilities of the prostitutes allegedly hired to satisfy the sexual urgencies of the marines. A profile of flattery and servility was the frenzy shown by our girls, good girls, before the marines of the United States. How we like black men! (Diario Clarín: 13/11/91) was the war cry launched by our upstart nymphomaniacs prone to spreading themselves, ready to be deflowered (if they still retain their virginity) by the heralds of the First World. It is understandable. Everything imported is better. Let it be understood: everything. And of course it is not the same to screw with a despicable 'blackhead' than with a black Apollonian made in the USA. The unconditional surrender, the occasional bruises, the domination of the male are the same, but with a First World prospect, simple screw level. There was also a festive-family component, in the best World War II style, Hollywood version: ' ... Families brought their babies to be kissed...(Diario Clarín: 13/11/91) The aircraft carrier Kitty Hawk was an armed and erect phallus that pierced our dignity, ending up breaking the hymen of self-esteem that we still had. Diego Andrade (special correspondent for La Nación) policy of rapprochement with the First World (sic!)! Carnal relations. That was a poorly assembled puzzle.
MARTHA WÖLLER: My body is a fountain of money.
I am a beautiful BITCH
All standing cocks...