The Garden and Its Multiple Contexts in Canada, the United States, and Latin America
Notice bibliographique
Résumé
By evoking the democratization of the right to property in the Americas, this essay analyzes the Americas' relationship to territory, which ceases to be based only on the Adamic myth of the garden, or on roots and nationalism. The essay concludes that liberalism gives access to different habitats of meaning linked to cultural encounters. ********** In the context of the tradition that led to comparing the cultures of the Americas with the ones of the founding nations of Europe, it can seem difficult to establish trans-American relationships (Durante and Imbert 51). If comparisons cannot always be linked to common cultural features, some bases for comparison can be extracted from similar problems and deadlocks as well as from similarities in perspectives dealing with the transformation of space into a territory (Imbert, Trajectoires 88). From one pole to the other, the ideology of progress based upon the antithesis barbarity/civilisation, which has been so thoroughly developed by the Argentinean writer Domingo Sarmiento, is used as a basis for organizing space and dominating it so as to fit it in a rationalist and practical agenda (Area and Morana 5). This transformation entails a number of tensions and contradictions with regard to alterity, mostly that of indigenous populations within the continent, and also in the relationship of the new nations of the Americas with former colonial powers. This is why the garden and its discursive transformations are of considerable importance to an exploration of the dynamics of the bases of possible comparisons within the Americas. To dream of the garden is to work with three elements simultaneously: the body, the text, and the territory. This is clearly evinced by the most popular stories of origin, which deal with passages: the passing from nothingness to life, then from life to death; that is, the gain or loss of an existence located in a group, a space, and a culture. This notion is most notably present in the Bible, where Man and animals spring from the earth, as indicated by Adam's name and by the narrative of Genesis 2, which explains that Yahweh created man from clay, and blew life into his nostrils. What remains to be explored is not this Genesis text, but its consequences in the Americas, following the modalities of textual coherence that will permit us to extend its signifying productivity to other discourses. To discover a continent is an enthralling experience, especially to new immigrants of European and Catholic descent, who, by following the Augustinian taboo, viewed as heretical any text which would dream of a culture existing alongside their own in a yet undiscovered space. However, when discovered, this continent fascinates people by its vastness and freshness. In the sixteenth and seventeenth centuries, a large number of texts, most of them written by Jesuits, describe nature with constant reference to the Garden of Eden and terrestrial paradise. Tropical, multicoloured flowers mix with rhetoric and aesthetics and together they propose a return to Eden, often alluding to the pagan celebration of the fruits of the earth. Like the transgression of the Augustinian taboo, these celebrations are also close to heretical, because paradise can be accessed only in the afterlife. Yet, such textual florescence has its purpose. Thanks to the luxurious and immense space, the textual florescence makes it possible to ignore that the continent is already inhabited. At an aesthetic level, such florescence works in the same modality as the Augustinian taboo, and declares the space empty. From the narrative of the Garden of Eden, two thematic and metaphorical successions can be developed, both of which mean to create new nations. One theme focuses on the desire to remain close to the land through the reactivation of the biblical narrative that claims that Man was made of and from the earth. The other theme would allow geographical and symbolic expansion, retaining from this space an immense territory with ethereal qualities, open to the frontier conceived of in the United States as an infinite space but in need of civilization and economic development. …
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Comment cette classification a été obtenuedéplier
Prédiction distillée sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Apprise à partir de 10 348 étiquettes directes de Codex et de 10 348 étiquettes directes de Gemma. Le mode candidate est l'union des têtes enseignantes seuillées; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont ni des étiquettes humaines ni des étiquettes directes de modèles de pointe.
Scores Codex et Gemma par catégorie
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,000 | 0,000 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,000 | 0,000 |
| Études des sciences et des technologies | 0,000 | 0,000 |
| Communication savante | 0,000 | 0,000 |
| Science ouverte | 0,000 | 0,000 |
| Intégrité de la recherche | 0,000 | 0,000 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,000 | 0,000 |
Scores machine (provisoires)
Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.
Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
score_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découleClassification
machine, non validéePrédiction automatique; un appel candidat d’une seule tête enseignante, pas un consensus.
Le détail, modèle par modèle et score par score, se trouve en fin de page sous « Comment cette classification a été obtenue ».