Nvidia 6200 On Optiplex Gx240

Towards the end of the semester.

the semester is over and this will probably be the last post of the year.

Starting tomorrow my Internet access is extremely limited so I wanted to take this time to discuss what happened in these last days.

All good with a doctorate, my final grades were:

Organizational Behavior 84

91 Methodology of Science Statistics and Regression

88

And although not part of the doctoral Japanese II 73.

average went down slightly, from 89.5 to 88.algo. No way, will have to upload later.

APROS 2009 was a success. There were setbacks. Everything went well and participants left with a very good image of the Tec de Monterrey and Mexico in general. For many it was their first time in Mexico, but others had come to Monterrey. People came from Australia, New Zealand, India, Scotland, England, Sweden, Denmark and the Netherlands, Spain, Canada and probably others that escape me. Fun fact: There were no U.S. workers.

three days were very heavy but fupe an interesting experience, definitely very different from organizing conferences for students. We'll see how it goes next year with the Congress of Acacia.

And I think that timing is everything. A break and close the year with a well deserved holiday.

Those who read me turn around to wish them Merry Christmas, New Year, etc, etc.

See you next year!

I send you an interesting reflection on the end of the relationship. Source: http://www.whatthechrist.com

Dating. The McDonald´s Analogy

I know a girl who broke up with a guy and she told him she wanted to “still be friends.” He said, “No thanks.” She wondered why he couldn’t fall back to being just friends after they had a romantic relationship. I came up with the “McDonalds Analogy” to try and explain it in a simple way that would help all women understand this tough question.
Imagine if you went to McDonalds a lot and ordered a Big Mac Combo meal. A Big Mac, Large Fries and a Coke. You really like this meal. One day, you pull up to the drivethrough and order the Big Mac Combo meal and the girl tells you, “I’m sorry – you can have the Big Mac and the Coke, but you can’t get fries with that anymore.” You think about this for a moment, and sure – the Big Mac is the centerpiece of the meal, but McDonalds has some really good fries and you like their fries with your meal. So you say, “I’ve been able to get fries with that before, why can’t I have fries with my Big Mac combo anymore?” The girls says, “Well, I just think it is better if you only have the Big Mac and the Coke from here on out.”
At this point, a lot of guys are going to go to Wendy’s or BK and see if they can get fries with their combo at that drivethrough window. But there are some guys who REALLY like McDonalds Big Macs and they might think, “If I keep coming here and ordering the Big Mac and Coke, maybe she’ll change her mind and give me some fries with that later.” So they will keep on getting the combo without the fries until the deal breaker happens: One day that guy is going to order the Big Mac and Coke and then he’s going to pull up a little bit to pay, and someone else is going to pull up to the drivethrough speaker and order the “Big Mac Combo” and he is going to hear the girl say, “Would you like fries with that?”
That’s why guys don’t like to be friends with a girl who breaks up with them.

Kates Playgroung, Having A Hot Shower

About the time when the emphasis becomes folly and my final work of organizational behavior. On poems

Hoy fuí a pagar la renta. La pago por medio de transferencia bancaria en HSBC. Since I refuse to use electronic banking (for reasons I will not discuss at this time), each month I mentioned HSBC to apply for transfer.

attention by the executive who served me today began well enough. I asked for my ID and began filling in the form of transfer. Everything was fine until she wrote my name wrong, an "s" where it should be a "z". Accustomed to such mistakes, I let it go. After a mistake in the account number and there if I had to make him see his error.

broke form and filled it again. The completed and signed. Mienstras she did this I took a brochure on safe of life offered by the bank. Ready to get up and head to the window to finish my banking, Miss kindly asked me: "Are you interested in information about our insurance?" As politely told him no, thank you very much. He insisted and asked me a few minutes to give me some information. Erroneously accepted.

I started talking about the benefits of insurance. Life insurance up to $ 1,000,000. Coverage in case I for some reason lost a finger, hand, vision or any part of my body. Coverage if you become unable to work. If I die, the funeral service included with all and terrain. And all for $ 9 bucks daily.

- "What do you think young? Do you want to hire you?"

- "No, thank you very much"

- "Why not, young man?"

- "At the moment I'm not interested, thank you very much"

- "They are only 9 dollars a day"

- "Thanks, I'm not interested"

- "How much does a pack of cigarettes? 20 pesos?"

- "Between 22 and 28, depends on which ones."

- "And how many buy a month?"

- "Many"

- "How much is spent per month on cigarettes?"

- "Mucho"

- "And he looks a lot 9 pesos a day for sure?"

- "That's not only that right now I'm not interested"

- "Did you know that the leading cause of death among young people are accidents?"

- "No doubt"

- "And did you know that most young people are uninsured?"

- "not doubt"

- "Cheer up girl, do not leave your family unprotected, also in hiring was given a Barbie or a Max Steel"

- "I'm single and I have no children"

- " But surely you have cousins \u200b\u200bor nephews "

-" Yes, but they are great "

-" Well, what do you think this is another option to only 5 pesos newspapers? "

-" Not interested, thanks "

-" Consider "

-" Thank You "

finally gave up and said:" It is ready for transfer form. "Again I say "Thank you" I got up, went to the window and left the bank.

The worst part is that the time lost was not just mine. At the time wasted trying to convince accumulated a good number of customers waiting attention. I'm sure they thought that even more annoying the need for the executive who served me. If they are the executives do not want to run into sellers.

In another case, I finished my final work of organizational behavior. The theme: Leadership and Knowledge Management in Small and Medium Enterprises.

is not a trial, is a research proposal. For those who want to read, you can download it here . Comments are welcome.

And finally, Alexis Bledel.

Mucinex And An Erection

shot.

I like you calm as absent

And I have to listen

Dumb

Shot of here.

Simple, but it made me laugh a lot.

Marilyn Monroe Curtains

OTHER (IV) THE MECHANISMS OF COGNITIVE

While the 'ethnic groups' different positions in the social division of labor (although, of course, the boundaries of social positions are not completely airtight), it is realistic "to some point-to assume that different interests exist. In other words, the "we" and "them" might make some sense in materialistic terms, beyond the ghostly illusions of representations of "culture" and "civilizations." So we can say in previous post and other entries of this blog, that foreigners have endured the most unpleasant of our model of capital accumulation in economic good times and the balance of the mobilization of the workforce has been generally favorable for local people (at the expense of non-native).

However, once generated these categories or labels that classify people into imaginary groups, they come alive as cultural representations that tend to reproduce and perpetuate a certain state of things and generally unequal relations power. In our universe of meaning, these categories to be sacred and objectify, replaces reality itself. The "soul" that animates the life of these labels is formed by a series of emotional experiences, more or less intensity, "which give them relevance. We know that emotions play an important role in memory and the construction of cognitive categories with which we view the world. This emotional experience is achieved through shared expressions scorn, mockery deeper or more superficial or, in a more "politically correct" in the idealized approach of conflict "of cultures" or "civilizations" or the continuous bias "culturalist" in terms of "integration." In reality and subconscious way, this is a process of affirmation of identity (usually in positive terms by comparison) and therefore construction of a collective identity of others, usually referred to in derogatory terms. The distortions can be seen in the classic debate on the Prohibition of the handkerchief on the head for the streets "of this issue we also have to deal in more detail, are an example of how the real merits of the case is not the affirmation of human dignity but the affirmation of female superiority "cultural" (and through this mythology the superiority of the group that exercised the domain). This emphasizes the existence an "us" and a "them" is not included in the about us and therefore can be excluded from the solidarity, and that is not part of the same solidum .

Once converted into things, these categories of exclusion generate dysfunctional effects for members of the dominant ethnic group that does not belong to the privileged classes of society. Because, as I tried to explain above, the categories of exclusion can hide the real relations of interdependence and prevent the setting of common interests. This is very clear in the case of employees, the discourse of "foreigners", "us removed our jobs "or" make our reduce wages, "even though no explicit criminalization of immigrants, but with pure evil capitalists and top hat, he did join in the process of fragmentation of the working class and their subsequent impotence. has a sense to think about the effect of mobilizing the workforce, but the fact is that the speech ends up affecting aliens already here and actually participating in our society, composing national working class (and in the background affects even those who have English nationality but are still perceived as outsiders). In this case, the categories of exclusion serve to nullify the collective power of workers .

But this does not happen only in the workplace. The categories of exclusion also conceal the common interests of indigenous and allochthonous as users of public services, citizens, and even consumers, making it difficult to control. Deficits in health and education, for example, hastily attributed to excessive population derived from the annoying presence of immigrants who are perceived as "surplus." As if the migrants did not have enough dignity to be equally deserving of these public services (it is equivalent to saying the stupidity of that healing does not work because there are too many women) or as migrants are not really part of society. His status as "immigrants" imagination sends a position "outside", hiding the fact that we really are part of our society and are involved in interdependent relationships with us. "Immigrants" work and consume (buy goods and services in the market with revenues of his work), with both activities generate benefits for both capital and profits for the state, also paid their own taxes and contributions; allow survival of certain sectors, the maintenance of certain rates and the integration of women native in the labor market in replacing caregiving tasks, their discomfort may be our discomfort, lack of real integration affects our lives. They live with us, work with us, suffer with us. And yet, they are perceived as eternal "other" would be entitled only to eat the cake when the locals have been satisfied (but let's services, social, by its very nature, are always insufficient). People who suddenly turns out that "plenty", especially in the context of crisis.

This effect is largely emotional and relates to the links that connect the categories of exclusion with our emotions. Therefore, the effect can occur even if formally sustain the right of foreigners to equal access to these services (which, obviously, does not hold all the world). We affirm this right but, paradoxically, we can afford to say "left" or "collapse of social security" or "overburdened the education system." We affirm equality, but when we find a real equal treatment, what we perceive as a "privilege" of foreigners who apparently placed above the dominant ethnic group (the cognitive bias of "most discriminated against" is very typical and certainly deserves a separate entry.) Is not necessarily a coherent and explicit but just a vague feeling that report and live with more egalitarian discourse.

Thus, the government can channel their responsibilities towards immigrants in the maintenance of public services for social citizenship. The dismantling of the welfare state can stand on the speech of immigrants abound. As an example may serve Arias Cañete statements last year, " We have some tensions in the health system of the autonomous communities spectacular with emergencies collapsed because immigrants have discovered the greatness of the national health system. Of course, someone that having a mammogram in Ecuador have to pay the wages of nine months come here, to the emergency room and make a quarter of an hour . "You have to wonder if, for example, health problems in the community of Madrid due to the excesses of migrants who have discovered our greatness and apparently the parasites. In fact, immigrants use health services less often than the English, probably because it is a younger population and also because they have less knowledge of the institutions. However, emotionally, their presence is most striking and most annoying, especially if you are before you in line for emergencies. Certainly, the older population makes a greater use of health services, but that does not mean they have less right than younger people to care, saying that would be perceived as a bit silly, but is that the largest voting yes and thus are not just objects of discourse but also partners.

be aware of this effect is a necessary condition to overcome it and find out how solidum transcends the categories with which we have built solidarity exclusive.

Unlock Scrambled Channels Ethernet

EXCLUSION OF OTHERS (III): TALES FROM YESTERDAY, TODAY AND ALWAYS THE OTHER

Where there is no flour, everything is chagrin. If during the era of unbridled economic growth, migrants have been carrying on their backs the most thankless production, plays in times of crisis Senar finger as scapegoats.

But before that during "good times" What has been the dominant discourse on migrants? Well, basically that "to come, but with paper." Laudable purpose and shareable in the abstract, but contrasted sharply with the real mode of mobilization of foreign labor force that our society has generated. Paradoxically, while we hard to admit, the "coming, but without papers" came to become a piece of this system of exploitation of foreign labor in irregularity conditions. A "Kingdom of Heaven" imagery that, in many ways allowed and played the opposite of what he preached. Anyone reading this think I'm a loko radikal and I lost the pot. I can not develop this idea a lot here, but I'll give an example in the legal field. The inability to convert tourist visa into working visa, even with a valid job offer is apparently serving an orderly regulation of labor migration, preventing the perversion of the figure of the tourist visa. In practice, this impossibility is essential to ensure that immigrants work illegally for at least 3 years conditions of extreme exploitation. This, of course, benefits to employers who operate in the informal economy, but also the formal sector of the economy under the division of labor between firms and workers themselves English through, for example, the availability of domestic cheap in terms of pseudo-bondage.

This speech is usually completed or completed with a view of "integration" unduly focused on the perspective of "cultural difference" real or imagined rather than the reality of social relations. I say "imagined", because sometimes they devote significant efforts to imagine and dialectical I really do not solve problems arising in practice, in order to emphasize the difference "cultural" between "civilizations."

Of course there are cultural differences and of course they can cause problems of coexistence, but the fact is that this issue becomes the absolute center of the "integration" decoupling of social relations in which cultural differences reproduced, both in academic debate in the talks as "street." This bias "culturalist" serves the same function that we call the "categories of contempt": through emotions, provides relevant and meaningful to the mental category that distinguishes between "us" and "the Others", reinforcing the symbolic and cognitive boundaries that separate them from each other, a distinction that is remembered and is activated when the time comes. Thus, it perceives the other as different and normalized or even justify social relations of domination and exclusion. I have quoted here sometimes the words of Karl Ernst von Baer -written in the nineteenth century, when everyone was openly racist and colonialism was at its peak, " Just imagine the experience of all countries and times that when people have power over another and behaved unjustly with him, will not to imagine as bad and incompetent and repeated frequently and loudly this statement.

All these ideas are playing in public debate, but now the cycle seems to charge a greater urgency the problem of "crisis economy ". This opens the way a different discourse, which already existed, but in contrast to the" need "to mobilize foreign labor and, therefore, was a minority (own xenophobic groups, the lumpen proletariat and some low status workers could actually compete with the newcomers). Today, I think, this way of thinking is spreading to other areas of middle and lower class, including people who identify ideologically with the "left." This "new" speech comes to be more or less like this: " During these years, employers have been shoving bringing cheap labor from abroad, in collusion with them, public authorities and legislation have been extremely lenient with migration and as a result of the entry of cheap labor, English workers have worsened our purchasing power and our working conditions as we lost our jobs or , now that the crisis comes on top we have to feed migrants with potatoes and we have health, education and social services collapsed because of it. "

This speech is not necessarily" blame "directly to the migrants of what happened (although still there in the background as the cause of problems). The" blame "for all the evil capitalists have aided top hat, as "we" tried very well to the Ecuadorian who cared for her grandmother. But it is "objectified" to these migrants, who become radically "other" by the grace of the mental categories that reproduce social differences.'s ( im) migrants are an "object" of which I speak, moved by the evil "subjects" capitalist but not "partners" and much less are "we." We might even get to report, with small mouth, exploitation, without ceasing to be the reified object (mouth girl if we think it is more urgent issue of the English exploitation). Apart from this complicated question of the categories, which try to explain in next post, and what is truly important issue, this speech is riddled with inaccuracies.

is true that the mass mobilization of foreign labor has occurred in relation to a certain "needs" of capital accumulation (and domestic reproduction.) But not true that the legislation has been "too" permissive. On the contrary, the law (and, in very general terms, administrative practice) has been extremely restrictive . Certainly, in comparison with other European countries, the mobilization of foreign workers has been enormous, but this difference in the numbers of immigration is that there are very significant differences in the immigration law of one country or another but a whole series of structural factors characteristic of the English economy. Because we recorded the key idea in his head that "immigrants" come to Spain because the "poor" have no choice but leave their country. This is at best a half truth, which would be equivalent to saying that the mass migration from the countryside to the city during the Industrial Revolution were due to the field was very bad. There is an "output effect" and there is a "pull" and they also exhibit remarkable interdependence. In addition, the irregular labor market has called illegal immigration and the result fed back the cause. Restrictive regulation has not prevented the migration, but has provided fodder for the market irregular.

Second, the overall effect of this mobilization process has not affected English workers globally. But the fact is that not the case, as shown in this study Miguel Pajares (pp. 95-129) . During the massive influx of immigrants, the English economy has grown tremendously and largely because of the mobilization of labor, the net employment has increased for both English and foreign, the increase in employment for foreigners has created jobs superiors, who have occupied the English (and therefore, there has been an upward mobility of natives), wages have grown faster than the CPI (but the jobs have been generated particularly in low places purchasing power, which affects the distribution of economic pie between capital and labor), wages have grown more in areas of high immigration and where they have risen so has been in areas where the effect of migration is low, the sectors where there were more immigrants have been the most dynamic and vibrant and, therefore, which has grown more than trade union membership, etc. All this does not mean, eye, reading this massive process of mobilization of work has to be generally positive. First, because from a macroeconomic point of view has served to feed back a model based on the intensive use of labor force in low value added, to put it bluntly, in the mundanity. Second, but not least, because all this wealth has been produced through the exploitation of foreign labor and multiplied by their precarious legal position. But it is true that globally the arrival of immigrants has decreased the use of English or negatively affected their wages. This could have happened in theoretical terms (the saturation of the labor supply implies a lowering of wages) and may have occurred in individual cases.

However, even if it had happened that way, or in cases where this happens, this does not make the speech right that I am criticizing. Not without considering beforehand how we built this "we" English workers, who supposedly "suffer" the arrival of immigrants in their jobs or income levels, which supposedly "suffering" that "collapse" of health and education "due to the influx of immigrants" and that theoretically " suffer ", and already" suffered "when there was prosperity, cultural divergence that hypothetical hurts both in the collective imagination. But that is a matter for another chapter.

Is Hepatitis B Curable?

(II): CATEGORIES OF CONTEMPT

It was time to write something here, I'm a bit lazy lately. We were talking about how the categories of language and thought help to reproduce social relations of power and domination. We started looking for a general reflection of what was true and authentic in the ideology of "l anguage politically correct" to meet the real effect of the categories on the life of the people. After we saw how the categories of "others" are for setting up collective interests into or out of a particular group, because these interests are highly variable, the categories are also very elastic and flexible (despite our tendency to take them content as immutable Platonic ideas).

The fact that they are flexible does not mean that they are firmly seated in our speech and thinking, constantly playing through language and action and more and more real and material differences between people because of their (our) membership groups "imaginary." But flexibility makes the emotional charge attached to each category is variable, from the utter disregard to the more subtle forms of distinction.

I took the eccentric habit of reading in parks instead of locked up at home. I think it is a healthy habit for different reasons and one of them is the possibility of unprecedented access to anthropological material, given that some people scream as it is impossible not to hear their conversations, we did not consider "privacy" due to the volume of voice used. A few weeks ago, a young girl came with her favorite niece, age 6, the bank where some friends were sitting. At one point, she had to take a cigarette or something and her aunt scolded "Eh. Do not touch that! That's crap! As the Moors. What are the Moors? Shit. For as the snuff. Moros fuck. Snuff shit. As the Moors. " The phrase was raised with total and absolute spontaneity without consciousness of guilt that accompanies the demonstrations "politically incorrect" in other social contexts. It is just one example. Every day we hear many things as is sometimes jokingly, sometimes seriously, sometimes half-jokingly, half seriously and mouth ordinary people, not necessarily brutish skinhead. This is how they reproduce, and daily quiet, smooth and between jokes, the categories of contempt. We believe that the contempt is limited to the most extreme manifestations of racism and we can escape its actual performance.

This 6 year old girl has been socialized in an equivalence Moors = shit = snuff. This may influence it in a direct and palpable. But maybe not. May end up smoking two packs of black snuff a day and marrying a "Moor." But even so, the space of meanings will be settled by this method, I do not know what I mean. The system of categories that make up the consciousness kept thinking more decried. It's like a kind of gene is expressed or not expressed in terms of a given context and, if expressed, can also be done in different ways depending on the circumstances and in any case, is still playing.

most important expressions of the categories of contempt are the manifestations of racism radical, openly rejected by the whole society, but these events especially violent and socially dysfunctional can not be analyzed separately from the system ethnic domination which includes pathological results (in the same way that violence against women is a pathological manifestation of a much more everyday domination of women). The participants in racist incidents "El Ejido" were not inhuman monsters, but perfectly normal people, in particular structural context, possibly, the integration of Moroccans to the standard "national" access to the land- reacted in a pathological way. But the categories of contempt operate much more everyday, what happens is that to understand we have to remove the Platonic view and discrete categories.

You can scream at the height of any family feast that the Moors are crap and get along very well with the X Moor, which supplies the hash, it is also a good time and Güena people. In human practice is perfectly compatible. But the "gene" is still there and is active at a given time (say the difficulty of finding a place in the school for their children or undergoing emergency line), to tell the brain what is (and what should be) the subordinate group . "Categories of contempt", loaded with negative emotions, are activated at specific times to produce exclusive solidarity or simply to exclude, wholly or partially, of solidarity.

Now, how to react to this dynamic? In my opinion, not very useful for us to become censors of language and trackers racist joke or comment. And it is not useful because these categories are, as I tried to explain, the product of real relations of domination, while these relationships are maintained, these expressions will continue to surface, one way or another. As long ago had the "racist demonization of" racism only causes strain us in the main hall by the back door. Of what it is to avoid reproducing the effect of inequality that create the categories of contempt. To this end, First, we need to do very attentive to the process. Secondly, it is necessary to consider alternative discourses and alternative categories that player may counter this effect, calling into question the categories of contempt and open a wider space for the perception of others that allows us to produce solidarity mechanisms inclusive. That is, is not shocked at all manifestations of contempt (although sometimes the scandal is very appropriate), but rather than embarking on this battle in the world of symbols, both in jest and in earnest.

In any case, beyond the emotional effect of the categories contempt (although using it) the distinction Us / Other works also when using an apparently more neutral to artificially exclude many people from solidarity. Especially in contexts such as the economic crisis. This effect is perhaps more subtle. Try to explain in the next entries.

What Is The Most Reliable Washer And Dryer

"OTHERS" (I): SOLIDARITY EXCLUSIVE AND INCLUSIVE

We said language, or rather, the categories of thought expressed and reproduced through language, determines-or-largely determine what we think, feel and do. We continue to maintain the materialist assertion apparently, but not necessarily, cynical ideals that made our representations are built on the skeleton of our immediate interests palpable. But it is also true that "our" interests depend on the construction of a "we" and "them" and therefore, the categories through which we perceive social reality. Although we consider our interests "individual" outside the people around us, we know that this is only a half truth because we are animals that live in society and that "society built for living" in constant interdependence. We are genetically and culturally programmed to make common cause with others, to build ties of "solidarity."

"Solidarity" is to dissolve the symbolic boundaries that separate us from the "Other" from the empathy and understanding to perceive that we are part of the same "whole" ( solidum) , if these barriers are dissolved, our "altruism" is paradoxically "concerned", egocentric, even if it is actively seeking self-satisfaction. When you break the barrier that separates the "Other" there is not exactly "selfishness" and "altruism", but our experience of solidarity arises spontaneously as the love of parents for the children, there is no purpose or purpose, but simply a way of being. Tao says the book with its distinctive message vagrancy "Abandon all desire common good and the good becomes as common as grass ." We tested both (spontaneous altruism and solidarity interested) but, of course, we are almost always in a messy compromise between two extremes. This is, among other things, because we are continually building and crossing social boundaries that demarcate the space of our interest. "I" versus "others" or to "other", "Us" vs. "The Others" or to them, we open a door and closed it. But to build these categories or collective identity (regardless of the experience deeper or forced), there are basically two mechanisms: the prospect exclusive and inclusive perspective. The second is as prettier and more necessary today in the context of the general theme of this blog, but the former is also part of human life is important.

The exclusive perspective of solidarity is the dimension characteristic of open conflict, war, the "class struggle", the radical opposition of interests, competition. Build a "We", generate collective interests, produce a collective identity, to make us stronger and to deal successfully with a "They", a common "enemy", we "pineapple" against the real or imagined threat of "Other", the exclusion of strangers builds and strengthens the group identity. As the Arab proverb says " I against my brother, me and my brother against my cousin, me, my brother and my cousin against the foreigner ." The best example of this mechanism is that of the soldiers in a battle to adequately face the "enemy" must maximize solidarity within the group, sometimes giving their individual interest. In the particular context of a battle (in-depth analysis beyond), the conflict of interests between contending groups is very radical, as it is difficult to find common interests first sight. The separation is, therefore, very sharp and exclusive.

very careful, because what I say is not an absolute exclusion is often not total. From an emotional perspective, cognitive capacity for empathy and the recognition of others can (and actually comes) to the most terrible enemies. In these cases, despite the importance of conflict, which radically separates the different groups that organize behavior, recognizing a "we" that encompasses both "us" as "the Other." We can say you can not do anything to harm enemy soldiers (Or with the terrorists, enemies of society) that there are some "limits", however "Others" might be. From the perspective of interests, if we dig a little, we can often find a certain common interests even among the bitterest enemies. This is because the real interdependence tends to deviate from the illusion of the exclusive categories (I point this idea for now and later.) For example, the "rules of war" appearing in various historical periods are not only based on individual empathy, but also and especially in consideration of a war without rules or scruples of any kind causes considerable the Members of both sides. Beyond the formal rules of war, the contestants can create their own spaces, so it seems that in World War I soldiers formed spontaneously between opposing sides, a certain solidarity, a certain language (nonverbal or direct) , a certain unwritten rules of the attacks and the truce in the trenches. We will not enter the "prisoner's dilemma " or the complexities of the binomial cooperation / competition, it suffices to note that there may be interdependence and common interests in even the most traumatic split.

The experience of empathy, identification with the other to become solidum may comprise at least potentially any member of the human species. Moreover, the interdependent arising from the social production of labor can be expanded to virtually all humanity. The historical process we observe is indeed expansive. Alexander the Great to the "globalization" today, to the equally important "globalization" of the sixteenth century, there is a progressive trend towards global interdependence. The continuing need for art to break the barriers of our personal and collective identities contributes to solidarity mechanisms inclusive. In these cases, the group is the reason for leaving us themselves and to build a "society", all, as says the poem by Benedetti " Perhaps my only notion of homeland / is the urge to say We ." In turn, the larger group becomes a way out of the limited boundaries of the smaller group, to broaden horizons of solidarity, and so on, until reaching, at least potentially to all humanity as one solidum interdependent. Montesquieu explained it very graphically: " If I knew something I was helpful, but that would be detrimental to my family, banished from my mind, if I knew something useful for my family but not was for my country, try to forget it if I knew something useful to my country but that would be detrimental to Europe, or be useful for Europe and bad for mankind, I would consider a crime and never reveal it, because I'm human by nature French and just by chance. "

The" imaginary groups "on which collective interests are articulated, however imaginary they may be, are never arbitrary. Regardless of the valuation that we deserve or the existence malfunctions, all strengthened cultural pattern has a certain rationality (otherwise it would fail to be shared and reproduced). When you have set a "We", yet so exclusive, it is because this category serves a specific interest. Often these interests have to do really with the members of the group. To not get too abstract, let's put an example with the issue, hot day of the regional financing.

Around the regions (as in surrounding states) ideologies or feelings can exist at least partially exclusive. For example, I would think, although I do not think-that the welfare of an "Andalusian" is more important than a "Madrid", or the welfare of a "English" is a priority over the "Uruguay"; the sake of the "Other" may be somewhat valued, because there is a dynamic inclusive, but in practice is forgotten subordinated to the group "own" that will never be fully satisfied, we must "first home sweep" and never finished it sweep of everything. Despite the distortion with operating these exclusive ideologies, there is a target fund of interest. "Nations" ghostly separate the Autonomous Communities are very real political structures which are units of public expenditure but in general there are units of income, this implies that there is a "division of the pie" collected by the state that affects me and presumably the people closest to me, regardless of the intensity of exclusionary ideology (which tends to be an expression of interest), it is easy to store to defend the interests of my "group." Similarly, "nations" ghostly separate political structures States are very real and it makes sense that the English authorities called to defend the interests "of Spain" in international forums.

However, the crystallization of cognitive functional categories for the defense of these interests may cover us a good part of reality. For example, we naively believe that "wealth" generated "in the Autonomous Communities" or "Spain." While is a real political structures largely articulate social relations (eg, markets), it is also true that flows of social, communicative, economic, political, fully transcend political boundaries and so it is, in fact, markets. It goes without succumbing to simplistic versions and less nuanced the statement "the wealth of some automatically mean poverty of others" to detect that there are plenty of connections, links, relations of power and domination, exclusion, etc. That is, beyond interdependence, as we have said, our categories and you may need to transcend them to build solidum new, a new whole.

These two mechanisms, inclusive and exclusionary solidarity are not incompatible, despite appearing as opposites. Even when life drags us to build groups against other groups, we can at the same time the inclusion movement, which displays many beneficial effects (over the more authentic is the experience of breaking the barriers). In fact, both in war and in argument, tend to be more successful those who understand the enemy and know better fall into place. In any case, next posts I want to emphasize one thing: the inclusive solidarity can overcome some perceptual distortions leading to the exclusive categories.

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politically correct language MIGRATION AND IMMIGRATION AND UNION

In the postmodern world ideologies are not dead, far from it. If anything has been decaffeinated for a little scope. One of these ideologies decaffeinated of our time is the emphasis on "politically correct language." I am of the opinion that this way of putting things can and should be criticized and argue later. But that does not mean you agree with the most common and topical reviews that are made. In fact, I think another decaffeinated ideologies of our time equally superficial and not very committed to the gut reality-is the systematic and thoughtless opposition to the "politically correct language" in these cases we adopted a pose, a mask that makes us assume that more interesting, more intelligent, aware and independent, furthest from the platitudes and the "thinking dominant. " But in many cases it is a superficial position and also topic, linked to the "bias of the oppressed majority" that will discuss another time, there is no thought more dominant than the obligatory ideological rebellion who is believed to outwit the masses. To avoid falling into this error, I think we should examine two considerations: first, why is it criticism ideology politically correct language? Second what about truth in it? For all ideologies, like all myths, they have a really interesting background that may be interesting to unravel and sometimes exploit.

First, we could criticize the politically correct language as it is euphemistically. The categories that designate the subordinate groups tend to take on a pejorative connotation, but the truth is that words are many twists throughout the story. Some words originally neutral acquired over time insulting tone did not come as standard ("moro" natural = Roman province of Mauritania), others, however, arise loaded with the most cruel contempt, but are then taken, and reclic subverted by minority groups, who take the word for their own use (as has happened with "gay" and more recently with "queer.") Some categories are so variable that you never know what the politically correct fashion, and what that has become abusive (like the multiple ways of referring to "blacks" or "elderly"). Sometimes we do not stop looking for three feet to the cat, because all the words seem to pose problems ("handicapped" "disabled" and not say "moron" or "moron"). The truth is that sometimes we behave as if there were any magical virtue in the words themselves rather than on the social meanings attributed to them. In my opinion, this is one case where "the intention is what counts, not the word used (although it's always good to have a certain touch to avoid confusion), the desire or not to insult, feeling, contempt, tone, context, meaning. That's enough, without having to obsess about finding less ugly euphemism, do not forget the euphemisms try to hide or disguise a reality that is perceived as negative and therefore, in these cases usually have a point " excusatio non petita ... " When one does not assume the normal ending of "negritude" pronounce the word "black" seems to produce some discomfort, which is sublimated perhaps with the desire not to bother and you end up saying "colored", although made to look for the three-foot cat, would be a category error, because attributes the "color" only to the category selected.

In any case, I can dig a little deeper in the critique of ideology light politically correct language. In fact, I think it can sometimes look like a ritualistic religion or self-righteous that rewards those who meet a set of external requirements and condemns the unbelievers who "do not meet the law", even without asking too much the reasons that gave meaning to these precepts. Thus, the contradictions arising from inequalities of power that occur in social reality can be mapped to a field magically imaginary constructed through language. And apparently can be solved in these imaginary realms by simply saying magic words. Why Anglophones call tokenism and that we could translate as "front" or more graphically as "burial money." "Everything must change" (in the world of language) "to continue business as" (in the social reality). I'm not saying that this always occurs, but I think it is an inherent tendency to purism (Puritanism) in examining the "correctness" language policy.

But what is interesting about these demands for political correctness? For the reasonable assumption that, to some extent, are determined by our cognitive categories and by language. We speak the language, but we are also spoken by language. The Sapir-Whorf hypothesis states that our "life world, our universe of perceptions, is determined by the language with which to construct the social world. This is what is called linguistic relativism. " It is a reasonable assumption if not taken to the tremendous. Who came first, the chicken or the egg? "Language constructs to society or is society that builds language? "At the very beginning was the Word?

Some forms of vulgar materialism of the world despise the human symbolic value, which automatically judged as "superstructure" (they would say in Marxist terms) as if things were as such "infrastructure" or "superstructure", nothing more Platonic less materialistic. I suppose then disregard the value of money or stock transactions, purely symbolic elements and "soft." I think from the "reasonable materialism" must mean something else. Indeed, the society builds language and language is largely a reflection of actual social relations. The language has an ideological dimension, in the worst sense of the word when used to build imaginary worlds where they are projected to solve real problems magically distorted and that everything remains as is, as stated above. This function ideological or superstructural, incidentally, is not far from negligible or trivial, but it really affects the reproduction of social relations. But on the other hand, language is the main substrate or instrument through which social relationships are built them, through which the work is divided socially and relations are of domination and exclusion.

So, what is important is not words but the bottom surface, and the effects they produce. Words can be magic words, to the extent that cause social effects. In this context, the important thing is not the word that finally we use, but make timely reflection for us not thoughtlessly affect the automation of our mental categories. I said once that I prefer to speak of "migration" rather than "immigration" as a constant reminder that migrants "came from somewhere " and that international migration should be seen in the context broad as possible. But then I do not mind the word that people prefer to use, the important thing is to have succeeded in making this analysis.

Now that I have explained roughly what I think about the issue, perhaps we can focus on some specific aspect. In the next post is surely how we construct the categories of "them" and "us" at the present time. Here the language is the area through which we can detect the use of mental categories to play a subordinate social status.

[ The image is the cover of a book of politically correct fairy tales parody key from here recommend, and its sequel "more politically correct fairy tales" ]

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In public discourse on migration, the magic word " integration" usually refer to the worlds estratoféricos of "cultures "or" civilizations "imaginary realms where we project, distorted, the contradictions of our social relationships. And they are the "cultures" as well, reified , which in our imaginary "integrated" or "integrated" Appreciation ally or fight in epic battles for control of the universe. I told you other times, for me, the battle of integration, our entire society, not just migrants-must be fought in real life rather than on their proyeccones. Where migrant workers, with whom and in what position? What do schools go? What neighborhoods and homes they live? What is their access to consumer goods and services? What is the position on the markets? That is the real integration. "Culture" is nothing more than the entire space of signification and communication that build to articulate and reproduce our social world. To the extent that it is possible to build relationships " face to face", overcoming barriers of exclusion and subordination of ethnic boundaries may generate a real area of \u200b\u200b"multiculturalism."

It turns out that our migrants have come to Spain to work basically in the midst of a global process of mobilization of the workforce. And, as with the English, the migrants spend much of their daily lives, if not most of it-in the slit. Thus, efforts for social integration depends largely on what happens in the workplace and sometimes it seems that we forget about them or at least do not give them importance, because the debate ends continually deviating toward-Raca Raca the compatibility or incompatibility, coexistence or clash of "cultures." I do not think, however, that this "forgotten" or this "undervaluation" of the labor aspects of integration are completely innocent. They are not, precisely because the presence of migrants is due to a structural process that lies immediately in a subordinate position, because it has preferred to look in directions that do not question too real distribution of power. We have already mentioned once that the ideology of assimilation "hidden interest in actually turning people in crude labor force, which ideally" not noticed "and do not bother, in practice, the ideology of assimilation remains the segregation between ethnic groups, which remains to feed the machine of production, but wrapped in the mists of mythology free individuals acting freely in the free market.

English For workers this is a dangerous illusion. It is true that during the economic boom really have benefited from slave labor utopia butchers, directly and indirectly (for example, by cheap domestic service), but ethnic segregation can be, and in fact, has always been - a mechanism of division, and even fracture strength of the workers as a class. I have not seen data, but the crisis may be showing a more pronounced this feature. Recently we drew from Marx's beard text on the division between the English and Irish workers in England and I asked the fellow members of what could be done to avoid the rhyme history. Well, I think in this context, our unions have much to say and do. It is a responsibility, but also a necessity, even a union's organizational needs, deal with this situation.

Indeed, at this point is a topic well-known that trade unionism has been constructed in a context of relative homogeneity working on a particular worker archetype and that at least some decades, this situation is changing in a rush. While not yet distinguish this new world "postmodern" but seems to be implying a prgresiva intensification of social division of labor (cycle of production / reproduction / consumption), thus multiplying the heterogeneity of the working classes. The workers did not necessarily live in the same place, or necessarily have the same lifestyle or the same needs or the same problems or even, from the analytical tools of traditional unionism, the same interests. This dynamic is causing a breakdown of the traditional "class consciousness" and a progressive ineffectiveness of the traditional tools of articulation of collective interests, in fact, there seems to be a general trend to lower membership rates worldwide. Or the union is adapted to this diversity (or get to reach women, youth, ethnic minorities, the precarious, the "self-dependent" workers of auxiliary enterprises), or is doomed to extinction or decay.

As regards migrants, the fact that the union meets reality involves several things, all interrelated: first, should be able to respond to the specific problems of workers migrants and ethnic diversity in the company, secondly, should get attract migrants as members, thirdly, it should really incorporate migrants into its organizational structure (both between the positions of the union as the unitary representation formally non-union).

And, well, what are you doing? A month ago, during my work at the Observatory collective bargaining, I was able to interview some unionists CCCO de Catalunya (Ghassan Saliba, Juan Manuel Tapia and Antonio Córcoles), who told me, among many other things Some conclusions reached by the union (CONC) from 2000: 1) Immigration is a structural phenomenon that has to be assumed as normal, 2) The integration work is an extremely important factor for social cohesion and the union must prioritize and focus on workplaces (as also in other areas there are other social organizations), 3) The union must continuously regenerate its ability to represent and incorporate migrants among members and representative bodies, 4) It makes no derived solely from motives "caring" from the perspective of local workers as the interests of migrants and nationals are common: the quality of working conditions of migrants is also important to ensure the conditions of the English.

As I think is clear from the above considerations, I very much agree with this line of trade union action. I think the approach is correct and appropriate from a theoretical point of view. This is very important, but of course not everything, as he said the bearded, is in practice that demonstrates the power of thought. The practice, though, is always a spot to work. Mentioned, yes, some data on immigrant membership growth and integration of migrants in representative bodies that allow us cautious optimism. There were some interesting projects, such as promotion, in Catalonia, the agreements diversity management, the thread of personalization efforts by -not "individualization" - labor relations. Some guidance

these lines we can offer theoretical and practical these paths with this difficult task of articulating the interests of labor in these interesting times. I hope there will be many other interesting trade union experiences in other organizations, if not the story here is because so far I have not known, but I love to do, so if anyone has news of them, I find it interesting that comment to us.

Of course, we also know that the area of \u200b\u200bimplementation and influence of unions in our country is currently low, not only in regard to immigrant workers. Joint networks of hard labor interests come to certain places: micro and small enterprises, casual workers, the underground economy ... In particular, in the field of domestic service, the configuration of an area of \u200b\u200bprotection afforded by an organized representation of workers seem today, a utopian fantasy. In any case, this reflection does more than reaffirm our conviction that the problems of migrants are also those of local workers and we will have to learn to face them together.