jueves, enero 09, 2014
martes, noviembre 19, 2013
miércoles, noviembre 13, 2013
martes, julio 16, 2013
Dr. Eugenio Yáñez
miércoles, junio 19, 2013
viernes, mayo 17, 2013
At various points since the death of Karl Marx in 1883 his work has been regarded as a dead issue -- no longer relevant, too ideological, methodologically flawed, too rooted in the nineteenth century. And yet each of these periods of extinction has been followed by a resurgence of interest in Marx's ideas, as new generations try to make sense of the tough and often cruel social conditions in which they find themselves. What are the important dimensions of theory that Marx presented through his writings? And how can any of these be considered valuable in trying to come to grips with the global, capitalist, turbulent, unequal, violent world that we now inhabit?
We might say that there are a small handful of key theoretical frameworks that Marx advocated.
Materialism as a methodology for social science. Social change is driven by material circumstances, the forces and relations of production. This encompasses the property system and the ensemble of technologies present in a given level of society. Materialism denies that ideas and thought drive social change; so religion, patriotism, nationalism, and ideologies of patriarchy are epiphenomena rather than originating causes.
Emphasis on the primacy of property and class. Sociologists and historians want to explain processes of social change. Marx puts it forward that the economic interests created by the property system in a given society create powerful foundations for collective social action. Those who occupy positions of advantage within a given set of property relations want to do what they can to preserve those relations; and those who are disadvantaged by the property relations have a latent interest in mobilizing to change those relations. Persons who share a location in the property system constitute a class, and their interests are systematically different from those in other such positions.
A sketch of a theory of consciousness and culture. Institutions of consciousness and culture play a role in stabilizing and attacking the most important relations of domination in a society. Educational institutions, it is argued, prepare young people for their specific roles in society -- workers, managers, elites, sub-proletarians. So struggles over the content and form of the institutions of enculturation can be expected to be polarized along class lines. Less directly, Marxists like Gramsci have postulated that worldviews reflect life experiences; so elites create cultural worlds that are quite distinct from those imagined by subordinate groups.
A diagnosis of social ills including exploitation, alienation, and dehumanization of social relations. Exploitation has to do with the flow of wealth and material goods through the property system from producers to property-owners. Alienation has to do with the loss of autonomy and self-control that individuals have within a capitalist structure. Marx's distinctive addition to this idea is that this loss of autonomy has psychic consequences -- disaffection, lack of self-respect, depression. The dehumanization of social relations follows from the structure of the capitalist workplace -- workers and bosses, each related to the other through the workings of a command system. Wittgentstein got it right when he described the "slab" language game: the boss says "slab", and the worker produces a slab. There is nothing "I-thou" about this relation (Buber, I and Thou).
A theory of several distinct modes of production. Marx believes that history takes the form of a succession of separable and structurally distinct modes of production: ancient slavery, feudalism, and capitalism differ by the structure of the production system, the property system, and the technologies that each embodied. Marx's most extensive analysis of social formations is his treatment of the capitalist mode of production in Capital: Volume 1: A Critique of Political Economy and the writings that were posthumously edited and published as volumes 2 and 3 of Capital.
A common thread through these framing ideas is the perspective of critique: a critical intelligence trying to understand why modern society produces such human misery. But even from the perspective of critique -- the perspective that tries to diagnose and understand the systemic flaws of contemporary society -- Marxism leaves quite a bit of terrain untouched: gender relations, racism, nationalism, and religious hatred, for example. Marxism doesn't do a good job of explaining a regime of sexual violence (rape in India); it doesn't have much to contribute to the rise of fascism; it doesn't have resources for understanding Islamo-phobia and hatred. So Marxism is not a comprehensive theory of modern social failings; and we might say that its emphasis on economic conflict eclipses other forms of domination in ways that are actually harmful to our ability to improve our social relations.
Geoff Boucher takes up the issue of the continuing relevance of Marx in the contemporary world in Understanding Marxism. Here is how he opens the book:
Today, radical thinking about social alternatives stands under prohibition. According to defenders of the neoliberal transformation of every facet of human existence into a market, Marxism has failed…. Marx is dead; Marxism is finished -- and it must stay that way. (1)But Boucher rejects this neoliberal consensus.
Marxism as an intellectual movement has been one of the most important and fertile contributions to twentieth-century thought. The influence of Marxism has been felt in every discipline, in the social sciences and interpretive humanities, from philosophy, through sociology and history, to literature. (2)Here are the core reasons that Boucher offers for thinking that Marxism is still relevant in the twenty-first century:
- Marxism is the most serious normative social-theoretical challenge to liberal forms of freedom that does not at the same time reject the modern world.
- Marxism is the most sustained effort so far to think the present historically and to reflexively grasp thought itself within its socio-historical context. (2)
Marxism is a distinctively historical theory that normatively challenges liberalism in a way no other modern theory does. (3)Much of Boucher's book contributes to one of two intellectual aims: to give a clear exposition of the most important of Marx's theoretical ideas; and to explicate the several "Marxisms" that followed in the twentieth century. The successive Marxisms take up the bulk of the book, with chapters on Classical Marxism, Hegelian Marxism, The Frankfurt School, Structural Marxism, Analytical Marxism, Critical Theory, and Post-Marxism. So the book provides very extensive explication of the theoretical ideas and developments that have grown out of the Marxist tradition.
What Boucher doesn't really provide is a clear rationale, based on contemporary sociology and history, for the conclusions he wants us to share about the continuing utility of Marxism as a framework for understanding the present and future. We don't get the reasoning that would support the affirmative ideas expressed above. The best rebuttal to the neoliberal triumphalism mentioned above is a compelling collection of sociological studies grounded in the perspectives mentioned above. Michael Burawoy's sociology of factories is a good example (e.g. Manufacturing Consent: Changes in the Labor Process Under Monopoly Capitalism). But this isn't an approach that Boucher chooses to pursue.
So what about it? Is Marxism relevant today? Yes, if we can avoid the dogmatism and rigidity that were often associated with the tradition. Power, exploitation, class, structures of production and distribution, property relations, workplace hierarchy -- these features certainly continue to be an important part of our social world. We need to think of Marx's corpus as a multiple source of hypotheses and interpretations about how capitalism works. And we need to recognize fully that no theoretical framework captures the whole of history or society. Marxism is not a comprehensive theory of social organization and change. But it does provide a useful set of hypotheses about how some of the key social mechanisms work in a class-divided society. Seen from that perspective, Marxist thought serves as a sort of proto-paradigm or mental framework in terms of which to pursue more specific social and historical investigations.
jueves, mayo 02, 2013
It's not a completely amazing instance of problem solving on the job, but it is impressive nonetheless. Certainly the users' manual doesn't have a section on what to do in this circumstance. But given his prior training, experience, and embodied skills, the worker was able to come up with a solution that worked.
Richard Sennett describes this kind of artisanal intelligence in The Craftsman. He describes craftsmanship as "the skill of making things well" (8). Further,
The Craftsman explores these dimensions of skill, commitment, and judgment in a particular way. It focuses on the intimate connection between hand and head. Every good craftsman conducts a dialogue between concrete practices and thinking; this dialogue evolves into sustaining habits, and these habits establish a rhythm between problem solving and problem finding. The relation between hand and head appears in domains seemingly as different as bricklaying, cooking, designing a playground, or playing the cello— but all these practices can misfire or fail to ripen. (9)A part of the interest of Sennett's work here is the help it provides in redressing the idea that mental work is professional and cognitive, while manual work is repetitive and rote. Sennett gives many contemporary examples of work that is both head and hand, both cognitive and skilled, both creative and manual. Sennett gives many examples of this kind of artisanal intelligence. Here is one from the construction of a large shopping mall in Atlanta.
The lighting in these aboveground car-houses turned out to be uneven in intensity, dangerous shadows suddenly appearing within the building. Painters had added odd-shaped white strip lines to guide drivers in and out of irregular pools of light, showing signs of improvising rather than following the plan. The craftsmen had done further, deeper thinking about light than the designers. (44-45)Sennett's point here is that the implementation of a complex space is not simply the translation of a computer-generated architectural drawing into material form. Rather, it is a process that requires real workers to find solutions to the inevitable fact of gaps and inconsistencies in the plan--in this case, the fact that the lighting didn't fully illuminate the space, leading to risks for pedestrians and drivers.
A dominant tradition of philosophy identifies our human essence with our ability to think and reason. Descartes represents this line of thought ("cogito ergo sum"). But there is another tradition that places labor and our capacity to transform the material world at the center of the human essence. Hegel represented this line of thought, as did Marx. It is the homo faber tradition -- man the creator -- and all in all, it seems to do a better job of defining us. Labor and skilled intelligence lie at the core of human capacities. And that is a good thing to remember on May 1, the international day celebrating labor.
lunes, abril 22, 2013
jueves, abril 04, 2013
Melissa Melms, 25, and Jonathan Mills, 29, moved into her Hoboken, N.J., apartment 18 months ago. Now they're engaged. Living together was an expected part of the journey, says Melms, who blogged about her experience.
lunes, marzo 11, 2013
The accuracy rates for predicting sexual orientation were 88 percent for males and 75 percent for females. But don't think reaching that result was as easy as seeing who clicked the "like" button for "Gay Marriage." Less than 5 percent of the gay users were fans of such obvious pages, Kosinski and his colleagues said. The predictions were based instead on inferences from likes for less obvious pages. For example, the computer model associated the fan pages for Kathy Griffin and "Wicked, The Musical" with homosexual males, while heterosexual males were associated with the pages for Bruce Lee and WWE wrestling.
OK, maybe the pages weren't all that much less obvious.
The model wasn't as accurate (60 percent) when it came to predicting whether a user's parents stayed together or separated before the user turned 21. But even that level of predictive power could be "worthwhile for advertisers," the researchers said. "For instance, digital systems and devices (such as online stores or cars) could be designed to adjust their behavior to best fit each user's preferred profile," they wrote.
"I know the paper might sound like we're criticizing Facebook, but not at all," Kosinski told NBC News. "I'm a fan of Facebook."
Kosinski pointed out that an analysis of your credit card purchases, online music preferences, video rentals and Web browsing habits could come up with personal profiles at least as detailed as the ones that he and his colleagues produced. It just so happens that the Facebook likes were accessible enough to yield a vivid illustration of how such analyses work.
"It's possible this will lead some people to say, 'Maybe I shouldn't be using Facebook, or I shouldn't be using Google.' And that could be bad," he said. That kind of technophobia could hamper technological and economic progress, he said. Instead, the research should lead people to think twice about what they share online.
"We hope this information will help users start a discussion with organizations like Facebook, Google, Microsoft, or even policymakers about the rules of the game online," Kosinski said.
Update for 3:55 p.m. ET March 11: Kosinski's two co-authors, David Stillwell of Cambridge and Thore Graepel of Microsoft Research, passed along their comments in a news release from Cambridge.
"Consumers rightly expect strong privacy protection to be built into the products and services they use, and this research may well serve as a reminder for consumers to take a careful approach to sharing information online, utilizing privacy controls and never sharing content with unfamiliar parties," Graepel said.
"I have used Facebook since 2005, and I will continue to do so," Stillwell said. "But I might be more careful to use the privacy settings that Facebook provides."
sábado, marzo 02, 2013
By Daniel Little
Sociologists and philosophers in Germany, Scandinavia, the UK, Belgium, France, Italy, and North America have undertaken serious work on these topics, and they constitute a dynamic network of thinking and debating. Some of the longstanding dualities in philosophy and sociology are questioned: individualism versus holism, micro versus macro, analytic versus continental, structure versus agent. Sociologists whose dispositions incline towards the importance of social structures are convening with rational choice theorists and game theorists; analytic sociologists are debating ontology with emergentists; and the field is displaying an energetic and productive degree of ferment.
The people whose work I am thinking of here are a motley group: Peter Hedstrom, Hans Joas, Petri Ylikoski, Bert Leuridan, Margaret Archer, Gianluca Manzo, Philippo Barbera, Pierre Demeulenaere, Julian Reiss, Rainer Greshoff, Dave Elder-Vass, Jeroen Van Bouwel, Mohamed Cherkaoui, ... And it is roughly as challenging to keep clearly in mind the manifold debates that are unfolding as it is to watch the Indianapolis 500 as the cars rocket by at 200 miles an hour. Some of these contributors are long-established scholars with huge reputations; others are young scholars with wickedly sharp minds and awesome work habits. And frankly, I'm at least as impressed with the younger generation as the elder.
One recent book that stands out as a key contribution that permits a degree of geolocation within these tangled debates is Poe Wan's Reframing the Social: Emergentist Systemism and Social Theory. Wan seems to have read every word of the debates, and he is ready to help interested parties take stock of the various theoretical perspectives.
The key axis in Wan's work -- here and elsewhere -- is that defined by Niklas Luhmann and Mario Bunge on the topic of emergent social systems. Wan is persuaded that social properties are "emergent" in some important sense, and he also seems to believe that the ideas of system and complexity are important components of our vocabulary for social ontology. But how should we understand these ideas? Luhmann's theory tends towards the position of holism, whereas Bunge's position allows that there is an intelligible connection between upper-level properties and micro-level facts and he focuses his theory of explanation on finding underlying mechanisms of various social outcomes. Wan refers to Bunge's approach as "rational emergentism" (68). Wan is respectful towards each of these theories, but he clearly favors that put forward by Bunge. Like Bunge, Wan too favors the focus on mechanisms; he admires Bunge's insistence on paying attention to the details of existing research in the natural and social sciences; and most importantly, he endorses Bunge's view that our theories of "emergent" social phenomena must be grounded in a theory of the actor.
Here is how Wan characterizes Bunge's systems theory and its relationship to a theory of the actor:
Bunge's emergentist systemism is best construed as a version of action-systems theory ..., because Bunge states explicitly that "the features of a social system depend upon the nature, strength, and variability of social relations, which in turn are reducible to social actions." (6)
In Chapter 5 I argue for a systems approach that is ontologically sound (that is to say, transcending both holism [macro-reductionism] and individualism [micro-reductionism]), with due consideration given to the role of human factors and their actions in designing, maintaining, improving, repairing or dismantling social systems. (10)Wan also believes that Bunge's CESM model is a helpful one for thinking about social ontology and explanation. This model incorporates composition, environment, structure, and mechanisms. For a given social entity we want to know what it is composed of; what are the features of the environment within which it functions; how is it arranged internally; and how does it work (55).
Another important part of Wan's approach is his affinity with the social theories of the critical realists -- Bhaskar, Asher, Elder-Vass. Fundamentally this comes down to the view that social structures have real causal powers, along the lines of Rom Harre's meaning of this term (110, 119, 121).
Reframing the Social is an important contribution to current debates about the nature of the social. And I agree with him that the question of social ontology is a fundamental one; perhaps more so than the issues of the epistemology of the social sciences that have generally played first violin. Further, Wan does a good job of showing how these debates are relevant to the emerging framework of analytical sociology -- sometimes in ways that cast doubt on some of the guiding presuppositions of that field. In particular, the aggregative strategy of explanation that is favored by AS is questionable once we give credence to the idea that social structures possess autonomous causal powers. Along with Dave Elder-Vass's The Causal Power of Social Structures: Emergence, Structure and Agency, this book stands as an important alternative to Hedstrom's Dissecting the Social: On the Principles of Analytical Sociology.
Here is a nice passage from Durkheim's Rules of Sociological Method that Wan quotes on the subject of emergence:
jueves, febrero 28, 2013
It might seem as though the answer to this question follows pretty directly from the earlier post on the ontology of soccer: soccer is not a single integrated social "thing", but rather a layered agglomeration of a number of different sociological structures, activities, and processes that intersect in the sport and its role in contemporary society. This implies that there are many different social science research questions that could be posed in this domain, but there is no single "sociology of soccer". But in fact the world of soer seems to be a rich field for sociological research. Here are some of the questions that might interest a sociologist about soccer and its role in society:
- Why is this sport so important for the people of a number of countries in the world?
- How does the sport compare in its many social roles to other popular mass sports in other countries -- American football, cricket, or rugby?
- Are there distinctive fan dynamics at soccer games that lead to more frequent riots, racist acts, and other incidents of uncivil behavior?
- What is the class composition of soccer fans in Great Britain, Spain, and Turkey?
- How do the imperatives of advertising and mass media affect the sport?
- Does soccer perform an important social function in various societies?
- Is there a distinctive soccer mentality among fans in Madrid, London, or Milan? What are the markers of this mentality?
Once we have parsed the topic in this way, the question of doing a sociology of soccer looks a lot like the bodies of research that exist for many other sets of complex multilayered social phenomena -- for example, urbanization, ethnic violence, healthcare systems, higher education, or the labor union movement.
This leaves ample room for a variety of research questions and methods. Qualitative, comparative, and quantitative methods all have a place in this domain; and research questions can naturally range from phenomenological to causal to institutional.
It is apparent that the sociology of sport is a very small field within the broader discipline of sociology; in 2001 there were only 350 members of the North American Society for the Sociology of Sport. And, with all due respect to those sociologists who pursue topics in this area, it is not a high-prestige area of the discipline. If we were thinking of the discipline of sociology along the lines of Bourdieu's theory of the field (link), young researchers would need to have very good reasons to consider choosing a topic in this area for their dissertation work. But the point of the discussion here is to underline a key point: sociological insight can be discovered in the most mundane parts of the social world. And it would seem that the world of global soccer gives play to some of the most important themes in sociology today: race, gender, class; social mobilization; taste and culture; social networks; and many others.
It is interesting to me to learn that Pierre Bourdieu devoted some attention to the sociology of sport. Here are some citations from a course on the sociology of sport in the department of kinesiology at the University of Maryland (link):
Bourdieu, P. (1978). Sport and social class. Social Science Information, 17(6), 819-840.
Bourdieu, P. (1988). Program for a sociology of sport. Sociology of Sport Journal, 5(2), 153-161.
Bourdieu, P. (1990). Programme for a sociology of sport. In In other words: Essays toward a reflexive sociology (pp. 156-167). Stanford: Stanford University Press.
Bourdieu, P. (1993). How can one be a sports fan? In S. During (Ed.), The cultural studies reader (pp. 339-356). London: Routledge.
Here is a short description of the North American Society for the Sociology of Sport (NASSS) (link) on the ASA website.
"EN TIEMPOS DIFÍCILES" - Heberto Padilla
A aquel hombre le pidieron su tiempo
para que lo juntara al tiempo de la Historia.
Le pidieron las manos,
porque para una época difícil
nada hay mejor que un par de buenas manos.
Le pidieron los ojos
que alguna vez tuvieron lágrimas
para que contemplara el lado claro
(especialmente el lado claro de la vida)
porque para el horror basta un ojo de asombro.
Le pidieron sus labios
resecos y cuarteados para afirmar,
para erigir, con cada afirmación, un sueño
le pidieron las piernas
duras y nudosas
(sus viejas piernas andariegas),
porque en tiempos difíciles
¿algo hay mejor que un par de piernas
para la construcción o la trinchera?
Le pidieron el bosque que lo nutrió de niño,
con su árbol obediente.
Le pidieron el pecho, el corazón, los hombros.
que eso era estrictamente necesario.
Le explicaron después
que toda esta donación resultaria inútil.
sin entregar la lengua,
porque en tiempos difíciles
nada es tan útil para atajar el odio o la mentira.
Y finalmente le rogaron
que, por favor, echase a andar,
porque en tiempos difíciles
esta es, sin duda, la prueba decisiva.
ANALISIS ESPECIALES SOBRE EL KAXTRIZMO
- 89,000 razones para el cambio
- Análisis del neocastrismo entre huevos con jamón y tostadas
- Aproximación a Cuba desde la Teoría del Caos ( I )
- Biología y sucesión ( 2 ): La política económica de la subsistencia
- Biología y sucesión: El Pacto de los Comandantes y el Pacto de los Generales
- Biología y sucesión: ¿A quién mejor que a la familia?
- Cuba, entre la lógica y la incertidumbre
- Cuba, entre la lógica y la incertidumbre
- Cuba: Crisis del sistema bancario o crisis del pensamiento económico
- Cuba: Las reformas y la empresa pública del neocastrismo ( II )
- Cuba: Las reformas y la empresa pública del Neocastrismo I
- Cuba: Nudos Gordianos o ¿dónde dejaron el portaaviones?
- Del Castrismo a la castracion
- Economia Politica de la Transicion en Cuba 
- Economía política de la transición (2): La pobreza estructural como mecanismo de dominación
- Economía política de la transición (3): Las claves de la pobreza estructural
- El caos y la logica difusa en el Castrismo
- El estado de bienestar del Neocastrismo: “Lucha tu alpiste pichón”
- El menú del neocastrismo: pato pekinés y hallacas venezolanas/ Eugenio Yáñez
- El Neocastrismo posible
- El neocastrismo: “revolución” sin ideología
- El secuestro de la Ciencia Cubana por Fidel Castro
- El Síndrome del Neocastrismo
- El Zhuanda Fangxiao cubano: mantener lo grande, deshacerse de lo pequeño/
- El ¨sucre¨: fracaso anunciado de un golpe de estado
- Elecciones en Cuba: Control Político, Manipulación y Testosterona Biranica [I]
- Elecciones en Cuba: Control Político, Manipulación y Testosterona Biranica [II]
- Estrategias medievales en el siglo XXI
- La antesala del entierro político de Fidel Castro
- La caja de Pandora del castrismo: la sucesión
- La ¨Rana Hirviendo¨ del Castrismo
- Los caminos hacia la Cuba post-castrista
- Los funerales del hombre nuevo
- Los múltiples síndromes del "Papá Estado" cubano
- Neocastrismo y Vaticano: liturgias y Vía Crucis. El camino de Tarzán
- Neocastrismo, diplomacia "revolucionaria" y wikiboberías
- Por un puñado de dólares
- Raúl Castro en el año del Dragón ( I )
- TRES AÑOS DE RAULISMO ( I I I, FINAL): Sombras nada más
- Vivienda y Castrismo. La mezcla se endurece
- ¿Perestroika a la cubana?
- Daily Planet Map
- Economist Intelligence Unit
- Estadisticas mundiales en tiempo real
- Foreign Affairs
- Fox Nation
- Global Incident Map
- Global Security
- Human Progress
- New Zeal
- Power Wall
- Pulitzer Center
- Ted Ideas
- The Albert Einstein Institution
- The Blaze
- The Daily Beast
- The Global Report
- The National Security Archive
- The Peak
- Trends Research Institute
- What does it mean
- World Audit
Carta desde la carcel de Fidel Castro Ruz
“…después de todo, para mí la cárcel es un buen descanso, que sólo tiene de malo el que es obligatorio. Leo mucho y estudio mucho. Parece increíble, las horas pasan como si fuesen minutos y yo, que soy de temperamento intranquilo, me paso el día leyendo, apenas sin moverme para nada. La correspondencia llega normalmente…”
“…En cuanto a fumar, en estos días pasados he estado rico: una caja de tabacos H. Upman del doctor Miró Cardona, dos cajas muy buenas de mi hermano Ramón….”.
“Me voy a cenar: spaghettis con calamares, bombones italianos de postre, café acabadito de colar y después un H. Upman #4. ¿No me envidias?”.
“…Me cuidan, me cuidan un poquito entre todos. No le hacen caso a uno, siempre estoy peleando para que no me manden nada. Cuando cojo el sol por la mañana en shorts y siento el aire de mar, me parece que estoy en una playa… ¡Me van a hacer creer que estoy de vacaciones! ¿Qué diría Carlos Marx de semejantes revolucionarios?”.
"No temas ni a la prision, ni a la pobreza, ni a la muerte. Teme al miedo" - Giacomo Leopardi
¨Por eso es muy importante, Vicky, hijo mío, que recuerdes siempre para qué sirve la cabeza: para atravesar paredes¨– Halvar de Flake [El vikingo]
"Como no me he preocupado de nacer, no me preocupo de morir" - Lorca
"Al final, no os preguntarán qué habéis sabido, sino qué habéis hecho" - Jean de Gerson
"Si queremos que todo siga como está, es necesario que todo cambie" - Giuseppe Tomasi di Lampedusa
"Todo hombre paga su grandeza con muchas pequeñeces, su victoria con muchas derrotas, su riqueza con múltiples quiebras" - Giovanni Papini
"Life is what happens while you are busy making other plans" - John Lennon
"Habla bajo, lleva siempre un gran palo y llegarás lejos" - Proverbio Africano
"No hay medicina para el miedo" - Proverbio escoces
"El supremo arte de la guerra es doblegar al enemigo sin luchar" - Sun Tzu
"You do not really understand something unless you can explain it to your grandmother" - Albert Einstein
"It is inaccurate to say I hate everything. I am strongly in favor of common sense, common honesty, and common decency. This makes me forever ineligible for public office" - H. L. Menken
"I swore never to be silent whenever and wherever human beings endure suffering and humiliation. We must always take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented" - Elie Wiesel
"Stay hungry, stay foolish" - Steve Jobs
"If you put the federal government in charge of the Sahara Desert , in five years ther'ed be a shortage of sand" - Milton Friedman
"The tragedy of modern man is not that he knows less and less about the meaning of his own life, but that it bothers him less and less" - Vaclav Havel
"No se puede controlar el resultado, pero si lo que uno haga para alcanzarlo" - Vitor Belfort [MMA Fighter]
Para Raul Castro
Cuba ocupa el lugar 147 entre 153 paises evaluados en "Democracia, Mercado y Transparencia 2007"
Enlaces sobre Cuba:
- ALBERTO MÜLLER
- Abicu Liberal
- Agencia de Prensa Libre Oriental
- Asociation for the study of the Cuban Economy
- Babalu blog
- Bitacora Cubana
- Centro de Estudios de la Economia Cubana
- Cine Cuba
- Conexion Cubana
- Conexion Cubana/Osvaldo
- Cuba Futuro
- Cuba Independiente
- Cuba Matinal
- Cuba Net
- Cuba Standard
- Cuba Study Group
- Cuba al Pairo
- Cuba transition project
- Cuba/ Brookings Institution
- Cubano Libre blog
- El Blog del Forista 'El Compañero'
- El Republicano Liberal
- El Tono de la Voz
- Emilio Ichikawa blog
- Estancia Cubana
- Esteban Casañas Lostal/ La Isla
- Estudios Económicos Cubanos
- Exilio Cubano
- Fernando Gonzalez
- Freedom for Dr. Biscet!
- Fundacion Canadiense para las Americas: Cuba
- Fundacion Lawton de Derechos Humanos
- Gaspar, El Lugareño
- Global Security
- Guaracabuya: Organo Oficial de la Sociedad Economica de Amigos del Pais
- Humanismo y Conectividad
- Humberto Fontova
- IRI: International Republic Institute
- Ideas Ocultas
- Jinetero,... y que?
- La Finca de Sosa
- La Nueva Cuba
- La Primavera de Cuba
- La pagina del Dr. Antonio de la Cova
- Lista de blogs cubanos
- Los Miquis
- Magazine Cubano
- Manuel Diaz Martinez
- Martha Beatriz Roque Info
- Martha Colmenares
- Medicina Cubana
- Movimiento HUmanista Evolucionario Cubano
- Net for Cuba International
- Nueva Europa - Nueva Arabia
- Oficina Nacional de Estadisticas de Cuba
- Penultimos Dias
- Pinceladas de Cuba
- Postal de Cuba
- Real Instituto Elcano
- Repensando la rebelión cubana de 1952-1959
- Revista Hispano Cubana
- Revista Voces Voces
- Secretos de Cuba
- Sociedad Civil Venezolana
- Spanish Pundit
- SrJacques Online: A Freedom Blog
- Stratfor Global Intelligence
- TV Cuba
- The Havana Note
- The Investigative Project on Terrorism
- The Real Cuba
- The Trilateral Commission
- Union Liberal Cubana/Seccion de Economia y Finanzas
- White House
- Yo Acuso al regimen de Castro
Cuando vinieron a buscar a los sindicalistas, Callé: yo no soy sindicalista.
Cuando vinieron a buscar a los judíos, Callé: yo no soy judío. Cuando vinieron a buscar a los católicos, Callé: yo no soy “tan católico”.
Cuando vinieron a buscarme a mí, Callé: no había quien me escuchara.
Reverendo Martin Niemöller
- * Analisis del saldo migratorio externo cubano 2001-2007
- * Anatomía de un mito: la salud pública en Cuba antes y después de 1959
- * Cuba: Sistema de acueductos y alcantarillados
- * El Trinquenio Amargo y la ciudad distópica: autopsia de una utopía/ Conf. del Arq. Mario Coyula
- * ELECCIONES: Un millon ciento cincuenta y dos mil personas setecientas quince personas muestran su oposicion al regimen
- * Estructura del PIB de Cuba 2007
- * Las dudas de nuestras propias concepciones
- * Republica y rebelion
- Analisis de los resultados de la Sherrit en Cuba
- Circulacion Monetaria: Tienen dinero los cubanos para "hacerle" frente a las medidas "aperturistas" de Raul?
- Cuba-EEUU: Los círculos viciosos y virtuosos de la transición cubana [ 3] / Lazaro Gonzalez
- Cuba-EEUU: Los círculos viciosos y virtuosos de la transición cubana [ I ]/ Lazaro Gonzalez
- Cuba-Estados Unidos: Los Círculos Viciosos y Virtuosos de la transición cubana [ I I ]- Lazaro Gonzalez
- Cuba: Comercio Exterior 2007 y tasas de cambio
- Cuba: Reporte de turistas enero 2008
- Cuba: Sondeo de precios al Mercado Informal
- Estudio de las potencialidades de la produccion de etanol en Cuba
- Reforma de la agricultura en Cuba: Angel Castro observa orgulloso al Sub-Latifundista de Biran al Mando*
- Turismo en Cuba: Un proyecto insostenible. Analisis de los principales indicadores
CUBA LLORA Y EL MUNDO Y NOSOTROS NO ESCUCHAMOS
Donde estan los Green, los Socialdemocratas, los Ricos y los Pobres, los Con Voz y Sin Voz? Cuba llora y nadie escucha.
Donde estan el Jet Set, los Reyes y Principes, Patricios y Plebeyos? Cuba desesperada clama por solidaridad.
Donde Bob Dylan, donde Martin Luther King, donde Hollywood y sus estrellas? Donde la Middle Class democrata y conservadora, o acaso tambien liberal a ratos? Y Gandhi? Y el Dios de Todos?
Donde los Santos y Virgenes; los Dioses de Cristianos, Protestantes, Musulmanes, Budistas, Testigos de Jehova y Adventistas del Septimo Dia. Donde estan Ochun y todas las deidades del Panteon Yoruba que no acuden a nuestro llanto? Donde Juan Pablo II que no exige mas que Cuba se abra al Mundo y que el Mundo se abra a Cuba?
Que hacen ahora mismo Alberto de Monaco y el Principe Felipe que no los escuchamos? Donde Madonna, donde Angelina Jolie y sus adoptados around de world; o nos hara falta un Brando erguido en un Oscar por Cuba? Donde Sean Penn?
Donde esta la Aristocracia Obrera y los Obreros menos Aristocraticos, donde los Working Class que no estan junto a un pueblo que lanquidece, sufre y llora por la ignominia?
Que hacen ahora mismo Zapatero y Rajoy que no los escuchamos, y Harper y Dion, e Hillary y Obama; donde McCain que no los escuchamos? Y los muertos? Y los que estan muriendo? Y los que van a morir? Y los que se lanzan desesperados al mar?
Donde estan el minero cantabrico o el pescador de percebes gijonese? Los Canarios donde estan? A los africanos no los oimos, y a los australianos con su acento de hombres duros tampoco. Y aquellos chinos milenarios de Canton que fundaron raices eternas en la Isla? Y que de la Queen Elizabeth y los Lords y Gentlemen? Que hace ahora mismo el combativo Principe Harry que no lo escuchamos?
Donde los Rockefellers? Donde los Duponts? Donde Kate Moss? Donde el Presidente de la ONU? Y Solana donde esta? Y los Generales y Doctores? Y los Lam y los Fabelo, y los Sivio y los Fito Paez?
Y que de Canseco y Miñoso? Y de los veteranos de Bahia de Cochinos y de los balseros y de los recien llegados? Y Carlos Otero y Susana Perez? Y el Bola, y Pancho Cespedes? Y YO y TU?
Y todos nosotros que estamos aqui y alla rumiando frustaciones y resquemores, envidias y sinsabores; autoelogios y nostalgias, en tanto Louis Michel comulga con Perez Roque mientras Biscet y una NACION lanquidecen?
Donde Maceo, donde Marti; donde aquel Villena con su carga para matar bribones?
Cuba llora y clama y el Mundo NO ESCUCHA!!!