Casi siempre comienza en los hogares. Ya se registran miles de casos en Vancouver, Hong Kong, Tel Aviv, Barcelona, Oaxaca, y se está propagando rápidamente a todos los rincones del mundo. Los kentukis no son mascotas, ni fantasmas, ni robots. Son ciudadanos reales, y el problema —se dice en las noticias y se comparte en las redes— es que una persona que vive en Berlín no debería poder pasearse libremente por el living de alguien que vive en Sídney; ni alguien que vive en Bangkok desayunar junto a tus hijos en tu departamento de Buenos Aires. En especial, cuando esas personas que dejamos entrar a casa son completamente anónimas.
Los personajes de esta novela encarnan el costado más real —y a la vez imprevisible— de la compleja relación que tenemos con la tecnología, renovando la noción del vouyerismo y exponiendo al lector a los límites del prejuicio, el cuidado de los otros, la intimidad, el deseo y las buenas intenciones. Kentukis es una novela deslumbrante, que potencia su sentido mucho más allá de la atracción que genera desde sus páginas.
White Fragility is an in-depth exploration of the counterproductive reactions white people exhibit when their assumptions about race are challenged. This phenomenon, known as white fragility, is characterized by a variety of emotions and behaviors, such as anger, fear, guilt, argumentation, and silence, which serve to reinstate white racial equilibrium and obstruct meaningful cross-racial dialogue.
Anti-racist educator Dr. Robin DiAngelo delves into the development of white fragility, how it upholds racial inequality, and provides insights on how to engage in more constructive conversations about race. Through this examination, DiAngelo sheds light on the societal and individual patterns that contribute to the persistence of racial tension and inequality.
In Reclaiming the Discarded, Kathleen M. Millar offers an evocative ethnography of Jardim Gramacho, a sprawling garbage dump on the outskirts of Rio de Janeiro, where roughly two thousand self-employed workers known as catadores collect recyclable materials. While the figure of the scavenger sifting through garbage seems iconic of wageless life today, Millar shows how the work of reclaiming recyclables is more than a survival strategy or an informal labor practice.
Rather, the stories of catadores show how this work is inseparable from conceptions of the good life and from human struggles to realize these visions within precarious conditions of urban poverty. By approaching the work of catadores as highly generative, Millar calls into question the category of informality, common conceptions of garbage, and the continued normativity of wage labor. In so doing, she illuminates how waste lies at the heart of relations of inequality and projects of social transformation.