In a recent opinion article published in La Jornada http://http//www.jornada.unam.mx/2010/05 / 31/index.php? section = policy & article = 023a1pol , Carlos Fazio http://www.cubadebate.cu/categoria/autores/carlos-fazio , makes an interesting analysis of the kidnapping or forced disappearance Diego Fernandez de Cevallos, a former congressman, former senator and presidential candidate of the Republic in 1994 by the National Action Party (PAN). Fazio's article interested me discuss two issues. At first the concept of Faida, which the writer defines as follows: "beginning in the old Germanic law sanctioned the right to revenge. Thus, from the foundations of chaos "normalized" or naturalized in the government of the crime and the physical elimination as a mechanism for mutual protection against crime criminal through a supracriminalidad, and illegality through suprailegalidad "and, the phrase with which he concludes his article: "Diego is the message and no one is safe."
Faida With respect to a notion that was retrieved, updated and practiced by the Italian Camorra, I illuminator seems that for the first time (according to my data) displayed in the space of public expression, whose senses modern derivatives, refer to the exercise of violence by individuals (without the mediation of the state) to "charge "injury or damage, through the use of force. I believe that Fazio succeeds in translating the language of public opinion, which many scholars, myself, between women and men, we tried to emphasize: the need for processes that are experiencing violent and non-simplistic understanding perspectives, practices and logical organized crime. The escalation of violence, the growing sophistication in methods to die, directly or indirectly threaten, refer to my opinion, with great tact - what Fazio following Giulio Sapelli-called anti-institutionalization. In my own work I have been calling this process "paralegal", which I consider a more relevant and fruitful, to name the processes through which gangs generate a third space, that is, a practical space that opens and manages its own codes and values, its steering gear, its system of "justice", in which the Faida plays a key role. But not "a right to revenge", but as a principle that regulates the coexistence paralegals. The Faida (recovery of damages), and operating under the platform of the paralegal. Dimensions as the public discourse, government, institutional, often evade not only because of ignorance or the simplification that abounds in these territories, but also to evade a key issue: the cultural power of these groups and individuals.
In many ways, these issues lead me to question the role and the rule as we know it today. It is clear that different regions on the globe live and immersed in Faida and paralegals, generating orders alternate vestibular areas soon cease to be. I wonder if "paralegal" has not Only a criminal component, but a power instituting
Faida With respect to a notion that was retrieved, updated and practiced by the Italian Camorra, I illuminator seems that for the first time (according to my data) displayed in the space of public expression, whose senses modern derivatives, refer to the exercise of violence by individuals (without the mediation of the state) to "charge "injury or damage, through the use of force. I believe that Fazio succeeds in translating the language of public opinion, which many scholars, myself, between women and men, we tried to emphasize: the need for processes that are experiencing violent and non-simplistic understanding perspectives, practices and logical organized crime. The escalation of violence, the growing sophistication in methods to die, directly or indirectly threaten, refer to my opinion, with great tact - what Fazio following Giulio Sapelli-called anti-institutionalization. In my own work I have been calling this process "paralegal", which I consider a more relevant and fruitful, to name the processes through which gangs generate a third space, that is, a practical space that opens and manages its own codes and values, its steering gear, its system of "justice", in which the Faida plays a key role. But not "a right to revenge", but as a principle that regulates the coexistence paralegals. The Faida (recovery of damages), and operating under the platform of the paralegal. Dimensions as the public discourse, government, institutional, often evade not only because of ignorance or the simplification that abounds in these territories, but also to evade a key issue: the cultural power of these groups and individuals.
In many ways, these issues lead me to question the role and the rule as we know it today. It is clear that different regions on the globe live and immersed in Faida and paralegals, generating orders alternate vestibular areas soon cease to be. I wonder if "paralegal" has not Only a criminal component, but a power instituting
And despite essentially subscribe Fazio presents the thesis in his article, I consider that although the "message is Diego and nobody is safe," the message "gravity" is still the fear component, brand management, indicating that the path of the facts Fadia (with all its collateral damage) and paralegal, with its enormous political power and symbolic advance in the transfiguration of the world we know.
is a pity that the rulers, chronically deficient, failed to display the cultural and political side of the case.
is a pity that the rulers, chronically deficient, failed to display the cultural and political side of the case.
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