Documentos de Académico
Documentos de Profesional
Documentos de Cultura
EVALUACIÓN
Observa estos dos fragmentos en los que se describe Santo Domingo (La Española)
comparándola con Cuba (Juana, Iuana), y comenta cómo es la visión del nuevo mundo
que presenta Colón, y qué estrategias (familiarizadoras o extrañadoras) identificas.
¿Cuáles son las que predominan?
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siempre están de propósito que vengo del cielo, por mucha conversación que
ayan havido conmigo. Y estos eran los primeros a pronunciarlo adonde yo
llegava, y los otros andavan corriendo de casa en casa y a las villas cercanas,
con vozes altas «Venit, venit a ver la gente del cielo». Así todos, hombres
como mugeres, después de haver el corazón seguro de nos, venían que non
quedavan grande ni pequeño, y todos traían algo de comer y de bever, que
davan con un amor maravilloso. [...] En todas estas islas no vide mucha
diversidad de la fechura de la gente, ni en las costumbres, ni en la lengua,
salvo que todos se entienden que es cosa muy singular para lo que espero que
determinarán Sus Altezas: para la conversión d’ellos a nuestra sancta fe, a la
cual son muy dispuestos.
[...]
Ya dixe cómo yo havía andado CVII leguas por la costa de la mar, por la
derecha línea de Osidente a Oriente, por la isla Iuana. Según el cual camino
puedo desir que esta isla es maior que Inglaterra y Escosia iuntas, porque
allende d’estas CVII leguas me quedan de la parte del Poniente dos provinsias
que io no he andado, la una de las cuales llaman Auan1, adonde nasen la gente
con cola.
1. Para Emmanuelle Amodio, hay que identificar Auan con la Iaua (Java) del Milione de
Marco Polo (Formas de la alteridad, Quito, 1993:53).
Lee ahora el extracto que sigue (Daniel Everett, Don’t Sleep, There’re Snakes, 2008, pp.
11-12). Comenta brevemente cómo trata el autor de describir esos rasgos lingüísticos de
los Pirahã. ¿Recurre a familiarización / extrañamiento? ¿Notas diferencia con el
planteamiento de Colón en los párrafos anteriores? ¿En qué consiste esa diferencia? ¿O
las similitudes, si las hay?
One of the things about Pirahã that immediately fascinated me was the lack of what linguists
call "phatic" communication— communication that primarily functions to maintain social and
interpersonal channels, to recognize or stroke, as some refer to it, one's interlocutor. Expressions
like hello, goodbye, how are you?, I'm sorry, you're welcome, and thank you don't express or
elicit new information about the world so much as they maintain goodwill and mutual respect.
The Pirahã culture does not require this kind of communication. Pirahã sentences are either
requests for information (questions), assertions of new information (declarations), or commands,
by and large. There are no words for thanks, I'm sorry, and so on. I have become used to this
over the years and forget most of the time how surprising this can be to outsiders. Anytime
someone visits the Pirahãs with me, they ask how to say these things. And they stare suspiciously
at me when I say that the Pirahãs have no such forms of communication.
When a Pirahã arrives in the village, he or she might say, "I have arrived." But by and large,
no one says anything. If you give someone something, they might occasionally say, "That's
right," or "It is OK," but they use these to mean something more like "Transaction acknowl-
edged," rather than "Thank you." The expression of gratitude can come later, with a reciprocal
gift, or some unexpected act of kindness, such as helping you carry something. The same goes
when someone has done something offensive or hurtful. They have no words for I'm sorry. They
can say, "I was bad," or some such, but do so rarely. The way to express penitence is not by
words but by actions. Even in Western societies, there is considerable variation in how much we
use phatic communication. Brazilians used to tell me when I was learning Portuguese, "Amer-
icans say 'thank you' way too much."
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2) Estereotipos
The response of the popular press in Britain to The Lion King highlights these concerns
in a broader cultural and political context, and gives useful pointers to the film’s
underlying contradictions. Following an established pattern of response to Disney
products the journalists assert the ‘innocence’ of childhood, and by association,
children’s culture in general. The criticism focuses not on the film, but on apparent
‘politically correct’ criticism in the United States. The Sunday Telegraph and Mail on
Sunday reported that ‘feminists, race activists and other aggrieved victims groups’
attacked the film for its sexism (the female characters are ultimately victims and and
the men [sic] power-driven competitors) racism (Scar is darker than the other lions
and has a black mane, the hyenas are black) and misrepresentation of Africa (the
only aspect of Africa to be celebrated is its wildlife). Perhaps protesting too much,
the right-wing press asserts that the film is just ‘a simple story of good triumphing
over evil’ that ‘these crackpots don’t want you to see’. The papers point out that
Scar, although darker, has an upper-class English accent (his voice is that of Jeremy
Irons) and conclude that no racial interference can therefore be made. But, although
the (apparent) arguments of the ‘PC police’ are over-simplistic, this does not mean
that issues of race are not raised by the film, indeed they are of great significance
[...].
(Seth Giddins, “The Circle of Life. Nature and representation in Disney’s The Lion
King”, Third Text 49 (1999-2000):88.
A la luz de lo que has leído, comenta los estereotipos sociales que identifiques en la
imagen. Utiliza los conceptos y terminología incluidos en el documento “Notas de
comunicación intercultural III”. Si no has visto la película, puedes comentar como
alternativa cualquier otra de animación de la factoría Disney (entre 500 y 800 palabras).
(https://moodle.usal.es/mod/resource/view.php?id=36536 )
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3) Estrategias lingüísticas
[A]
1. Según tu opinión, ¿cuál de estas definiciones se ajusta mejor a un concepto de
“cultura” en el marco de la comunicación intercultural? Razona la respuesta. (No hay
ninguna estrictamente “errónea”.)
2. ¿Qué es un esquema?
3. Los elementos que se consideran clave para la organización social de una cultura y
sus pautas son, según Bourdieu:
a. signaturas
b. enciclopedias
c. prototipos
d. topoi
4. Y este autor designa las pautas de percepción, apreciación y acción que conlleva el
comportamiento cultural con el nombre de:
a. esquema
b. escenario
c. habitus
d. matriz
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[B]
UKRAINE'S GOVERNMENT
On top of all this Russia, in its now traditional new year’s greeting, has threatened to cut off gas
from January 1st if Ukraine does not settle its $2 billion outstanding gas debt. Despite falling oil
prices, Russia also wants to more than double gas prices. In preparation for this recurring stand-
off, Ukraine has filled up its reservoir with enough gas to last it until the end of the winter; and
falling industrial production will also mean lower gas consumption. But a row with Russia is the
last thing that Ukraine needs right now.
One politician who might be well-placed to ride a wave of social discontent is Viktor Yanukovich,
leader of the Party of the Regions, who draws his support mainly from the Russian-speaking
south-east. He is in opposition despite leading the biggest party in parliament. Yet the prime
minister, Yulia Tymoshenko, is in combative mood. “I have appealed to all political forces in
Ukraine to unite in the face of the crisis,” she told this correspondent.