![]() ![]() Mafud, echoing Raúl Scalabrini Ortiz in El hombre que está solo y espera, published in 1931, finds an isolation of the individual in Argentine society which manifests itself in egoism (yoismo) and viveza. Later sections on the impact of capitalism and imperialism, society, institutions, law, political parties, and social integration lack force and appear colored by ideological prejudices. ![]() The first six chapters, describing the individual and his relationships with groups, although repetitive, are the best. He skillfully draws on chroniclers, novelists, and memoirs, as well as personal observation, to build a picture of criollo character. To do this, he examines the relationships of the individual to other individuals, to collective groups, to society, to the state, and to external factors. Julio Mafud attempts to determine the Argentine collective personality through a historical survey tracing the development of sixteen salient character traits. He documents his argument from the Kinsey Report, whose relevance to Argentine society only independent investigation could determine. He dwells, for example, on sexual aberrations (a fetish which mars the work throughout) to prove middle-class Argentines frustrated, anxiety-ridden, and fearful. He sees this alliance crumbling during the Perón period, and concludes by prophesying a merger of the lumpenproletariat and the proletariat to force a society based on equality and full participation for all.Īlthough his observations on the manners and mores of Buenos Aires society reveal a sharp and observant mind, Sebrelli’s analysis is frequently supported by questionable evidence. Couching his analysis in Marxist terms, he postulates the existence of an unwritten alliance between the aristocracy and middle classes, the latter unwilling agents of the former, struggling to maintain social distance below and to close the gap above. Sebrelli seeks to describe the social and psychological characteristics of the aristocracy, the upper and lower middle classes, and the proletariat. Both support their analyses with historical documentation. Juan José Sebrelli and Julio Mafud analyze contemporary Argentine society, each presenting an interpretation of the dominant factors in that society. The four books under review reflect this trend. Their attempts to discover the “why” and “how” of economic growth, social change, and societal development within a historical context has added a new and promising dimension to Latin American historiography. Argentine scholars during the past fifteen years have increasingly sought to apply to the phenomena of Argentine history the analytical tools and hypotheses developed by sociologists, political scientists, and economists. "The cunning lives off the sucker, and the sucker lives off his job" El vivo vive del zonzo y el zonzo de su trabajo."In the end, if I do not steal, someone else will." The tendency to take advantage of or cheat others in favor of one's own self-interests, partially for reasons of self-protection and mistrust, but also to assert one's superiority and "quick-wittedness" over another.The habit of blaming problems on others, thereby encouraging paranoia and granting a permit to self-indulgence.Anomie or weakening of the common morality, and social deviance as behavior that departs from generally accepted standards in society.(Interpersonal trust is a key component of social capital, which is crucial for economic development and proper functioning of democratic institutions.) This includes having little ability to partner and cooperate in community goals. Extreme individualism, with mistrust of others.Political corruption, which extends in all institutions, in the form of perks, direct appropriation of public funds, favoritism, nepotism, misallocation of state resources, etc.Lack of respect for others and indifference to the common good in a framework of individual interests.It is a similar concept to jeitinho brasileiro in Brazil. Viveza criolla has been called "the principal cause of a moral, cultural, economic, social and political crisis". In Argentina, it is predominantly associated to Buenos Aires and its inhabitants, the porteños. It extends to all social groups and throughout the entirety of society. It is a philosophy of progress along the line of least resistance and ignoring rules, a lack of sense of responsibility and consideration for others. ![]() Viveza criolla is a Spanish language phrase literally meaning " creoles' life" and may be translated as "creoles' cleverness" or "creoles cunning", describing a way of life in Chile, Argentina, Uruguay, Colombia, Ecuador and Venezuela, among other Latin American countries. ![]()
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