No hay entrada esta semana/Não há postagens esta semana/There is no post this week

Habrá una nueva la semana que viene. Mientras tanto disfrútense de las recientes: Mariana Mariasch, Tatiana Salem Levy, Isaac Goldemberg, Noé Jitrik y Harry Wohlstein.

Um novo será lançado na próxima semana. Enquanto isso, aproveite os mais recentes: Mariana Mariasch, Tatiana Salem Levy, Isaac Goldemberg, Noé Jitrik e Harry Wohlstein.

There will be a new one next week. In the meantime, enjoy the recent ones: Mariana Mariasch, Tatiana Salem Levy, Isaac Goldemberg, Noé Jitrik, and Harry Wohlstein.

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Harry Wohlstein–Abogado y escritor judío costarricense/Costa Rican Jewish Lawyer and Writer–“Piedra sobre piedra”/”Stone on Top of Stone”–Fragmento de la novela sobre la vida del padre del autor, quien fue sobreviviente del Holocausto/Excerpt from the novel about the life of the author’s father, who was a Holocaust survivor

Harry Wohlstein

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Harry Wohlstein Rubinstein nació en San José, Costa Rica el 17 de septiembre de 1946. Es hijo de emigrantes pues su padre era austriaco y su madre polaca. Llegaron a Costa Rica huyendo de los horrores de la Segunda Guerra mundial.
Abogado, editor, escritor, docente y un enamorado del desarrollo ambiental sostenible, ha desempeñado diversos cargos en la administración pública costarricense, como ministro de Gobernación y Seguridad Pública en la administración de Rodrigo Carazo Odio, presidente de la Dirección Nacional de Comunicaciones, del Consejo Nacional de Migración.
Es autor de diversas novelas, cuentos y artículos de opinión para diferentes revistas y periódicos dEste viernes 27 de setiembre a las 7 pm por Zoom nos acompañará en nuestra reunión virtual.
Harry Wohlstein @harrywohlstein
#piedrasobrepiedra #harrywohlstein #lecturaextraordinaria #clubdelecturasc

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Harry Wohlstein Rubinstein was born in San José, Costa Rica, on September 17, 1946. He is the son of immigrants; his father was Austrian and his mother Polish. They arrived in Costa Rica fleeing the horrors of World War II.
A lawyer, editor, writer, teacher, and passionate advocate for sustainable environmental development, he has held various positions in the Costa Rican public administration, including Minister of the Interior and Public Security under Rodrigo Carazo Odio, President of the National Communications Directorate, and President of the National Migration Council.
He is the author of several novels, short stories, and opinion pieces for various magazines and newspapers in his country. @harrywohlstein
#piedrasobrepiedra #harrywohlstein #lecturaextraordinaria #clubdelecturasc

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El arte de la tapa por Ileana Piszk/Cover Art by Ileana Piszk

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“Poco a poco” … “el tiempo corre” como le había dicho Josef a Rudolf, todo pasa. Evidentemente, el tiempo se convirtió en la mejor medicina. El establecimiento de la vergonzosa Comisión y su resolución recomendando expulsar a la mayoría de los investigados, no fue ejecutada por la administración del Dr. Rafael Ángel Calderón Guardia. Sin mucha alharaca fue desoída por su gobierno, pasada por alto. No fue de su prioridad política, quizá, no necesariamente por simpatía hacia los “polacos”, sino más bien por la alianza de ese gobierno con el de los Estados Unidos y el de los países aliados, en el combate contra la ideología nazi y al régimen de terror impuesto por Alemania en Europa y en otros países. No quiso exponerse innecesariamente abriendo un frente interno que contrariara sus nuevas alianzas.

Cerrado este tenebroso capítulo, valija en mano, Josef se reinició en el mundo de las ventas ambulantes. Para ese entonces había regularizado su situación migratoria -y por ende su tranquilidad en este campo-, gracias a la intervención del nuevo ministro de Relaciones Exteriores, don Fernando Soto Harrison, quien lideró con firmeza el principio de justicia en las relaciones humanas y rescató, especialmente, el espíritu tradicionalmente noble y hospitalario del pueblo costarricense.

Su reinicio “polaquiando” lo ejerció en varios poblados de la periferia capitalina, concentrándose en el cantón de Desamparados, su plaza comercial preferida. Josef viajaba de día de por medio, armado de sombrero, camisa blanca, -a veces se ponía corbata-, las tarjetas y la valija donde llevaba el muestrario y los encargos. En las tarjetas llevaba el control de visitas y el estado de cuenta de cada uno de sus clientes, como un mazo de naipes, ordenadamente dispuestas por zonas y bien prensadas por una liga. Las emitía por duplicado, una copia que él conservaba y la otra idéntica se la entregaba al cliente, -llamada “la tarjeta del polaco”-, exhibida en muchas casas en lugares visibles, como si fuera el recibo de la luz. – Hola niña Rosario, buenos días, … aquí le traigo sus cortes de poplín (popelina) y tafetán… Josef recién iniciaba la jornada, tempranito, en la modesta pero coqueta casita de los Fallas en el caserío de Llano Blanco de Frailes. Ellos se dedicaban, como muchos por allí, al cultivo del café y hortalizas. – Pase adelante don Josef, qué dicha que vino. Lo estaba esperando, … es que me urgen esos cortes para cocerle a mi comadre un vestido con su combinación. – Aquí le tengo los dos pesitos para que se abone… Pero pase, pase y se toma un cafecito… Doña Rosario continuó hablando de seguido agregado con denodado entusiasmo:  Para el mes que entra le encargo unos zapaticos negros número 33 para Juancito. Ya me entra a segundo grado y no quiero que me vaya descalzo a la escuela…

“Little by little”… “time flies,” as Josef had told Rudolf, everything passes. Evidently, time became the best medicine. The establishment of the shameful Commission and its resolution recommending the expulsion of most of those investigated was not implemented by the administration of Dr. Rafael Ángel Calderón Guardia. Without much fanfare, it was disregarded by his government, simply ignored. It was not a political priority for him, perhaps not necessarily out of sympathy for the “Poles,” but rather because of his government’s alliance with the United States and the Allied countries in the fight against Nazi ideology and the regime of terror imposed by Germany in Europe and other countries. He did not want to unnecessarily expose himself by opening an internal front that would contradict his new alliances.

With this dark chapter closed, suitcase in hand, Josef resumed his life as a traveling salesman. By then, he had regularized his immigration status—and therefore his peace of mind in this area—thanks to the intervention of the new Minister of Foreign Affairs, Don Fernando Soto Harrison, who firmly upheld the principle of justice in human relations and, especially, rescued the traditionally noble and hospitable spirit of the Costa Rican people.

He resumed his “peddling” in several towns on the outskirts of the capital, concentrating on the canton of Desamparados, his preferred commercial area. Josef traveled every other day, armed with a hat, a white shirt—sometimes he wore a tie—the cards, and the suitcase where he carried his samples and orders. On the cards, he kept track of visits and the account status of each of his clients, like a deck of cards, neatly arranged by zone and held together by a rubber band. He issued them in duplicate, one copy for himself and the other identical copy for the client—called “the Pole’s card”—displayed in many homes in visible places, as if it were the electricity bill. “Hello, Miss Rosario, good morning… I’ve brought you your poplin and taffeta fabric pieces.” Josef was just starting his day, bright and early, at the modest but charming little house of the Fallas family in the hamlet of Llano Blanco de Frailes. Like many others in the area, they cultivated coffee and vegetables. “Come in, Don Josef, how wonderful that you came! I was expecting you… I really need those fabric pieces to sew a dress and slip for my friend.” “Here are the two pesos for your payment… But please, come in and have a cup of coffee.” Doña Rosario continued talking non-stop, adding with great enthusiasm: “Next month I’d like to order a pair of black shoes, size 33, for little Juan. He’s starting second grade, and I don’t want him going to school barefoot…”

– ¿Quiere trabajar conmigo?

– ¿Y… qué tengo que hacer?

– Jalarme la valija. Por ahora… vamos poco a poco.  El joven sonrió, abriendo la boca a todo lo amplio, mostrando una dentadura limpia y alineada en perfecto orden. Fue su señal de aceptación. “Antonio Brenes, “Toño”, me siguió toda la vida… Más que un infatigable empleado, fue como un sabio amigo; se convirtió en mi sombra generosa, bondadosa y leal. Una persona de esas que cuando hablan, lo hacen parecer todo sencillo… Y es que lo distinguía precisamente la sencillez, no como demérito, sino todo lo contrario, … como una de las más bellas virtudes de la vida que adornan a un ser humano.” Josef había encontrado a Toño cerca de la esquina noreste del Mercado Central de San José, recostado contra la pared, con su pierna izquierda flexionada y apoyada en esta, descalzo, con pantalón corto y camisa desteñidos, pero limpios -quizá gastados por innumerables lavadas- denotando, sin importar su atuendo, una gran pulcritud, cualidad que siempre, siempre, lo siguió. Cerquita de donde lo halló, justo en la esquina de esa aparición, años más tarde, Josef abrió su primer establecimiento comercial propio, la tienda La Vienesa. Toño llegó a alumbrarle con su luz, el camino hacia el futuro.  “Mi otro hallazgo se originó durante nuestro confinamiento en La Esperanza, … allí donde permanecimos como dos años, disfrutando de una serena… y a veces tensa felicidad.” – Este… este… buenas… va usted a perdonar… Esta vez Josef, titubeando igual, pero seguro de lo que quería, se aprestaba a hacer una propuesta a una joven con quien se detuvo a conversar. Sucedió durante un festejo de Purim54 al que había sido invitado en un salón por la quinta avenida de San José. – La invito a pasear a la montaña… Él había enfilado su curiosidad hacia ella, unos diez años menor, a quien no le quitó su atención durante el festejo; ¿serían sus ojos de mirada pícara y profunda? ¿su cabello de finos bucles, ordenados con soltura y lozanía? o ¿sería su alegre, entusiasta y vital compostura? Lo cierto es que se le acercó para hacerle la propuesta, una simple invitación, sin considerar fuera esta osada o no. Estaba decidido: 54 Purim es una festividad de mucha diversión y alegría en el calendario judío. Celebra la salvación del pueblo judío del exterminio en las manos de los persas bajo el dominio del Rey Ajashverosh (Asuero). La Meguilá o Rollo de Ester, narra la historia de cómo la Reina Ester y su tío Mordejai salvaron las vidas de los judíos durante el Imperio Persa en el siglo IV aC. Sojuzgado por la belleza del entorno mágico de la Finca La Esperanza, de un bosque sobrecogedor e imponente, de un aire puro y translúcido, alegrado por cautivantes aromas y flores silvestres multicolores, todo, pero absolutamente todo en conjunción sublime, invitando a enseñorear el espíritu durante algunos recreos de su oficio, Josef los aprovechaba para recorrer ese hipnótico paisaje, en plácidas cabalgatas, con la compañía de una visita -ya no de los agentes de policía-, sino de una que empezó siendo ocasional, pero cuya espera, con el paso de los días y los meses, se le tornada cada vez más intensa y de frenética ansiedad. Pero, bien está lo que bien acaba… “Mi cuerpo, mi alma, mi corazón se conmovieron en una sensación indescriptible… Sería mi más adorable y exquisito hallazgo… infinito, eterno, universal, sin medida de tiempo y espacio: Lucía -mí querida “Gúchale”-, llegó a mi vida para ser mi antes y mi después, mi nueva razón de existir y la que se convertiría en mi amada esposa… amada desde lo más profundo de mi ser, compañera y guía inseparable por toda la vida”.

Wohlstein, Harry. Piedra sobre piedra. (Kindle, pp. 189-195)

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“Little by little”… “time flies,” as Josef had told Rudolf, everything passes. Evidently, time became the best medicine. The establishment of the shameful Commission and its resolution recommending the expulsion of most of those investigated was not implemented by the administration of Dr. Rafael Ángel Calderón Guardia. Without much fanfare, it was disregarded by his government, simply ignored. It was not a political priority for him, perhaps not necessarily out of sympathy for the “Poles,” but rather because of his government’s alliance with the United States and the Allied countries in the fight against Nazi ideology and the regime of terror imposed by Germany in Europe and other countries. He did not want to unnecessarily expose himself by opening an internal front that would contradict his new alliances.

With this dark chapter closed, suitcase in hand, Josef resumed his life as a traveling salesman. By then, he had regularized his immigration status—and therefore his peace of mind in this area—thanks to the intervention of the new Minister of Foreign Affairs, Don Fernando Soto Harrison, who firmly upheld the principle of justice in human relations and, especially, rescued the traditionally noble and hospitable spirit of the Costa Rican people.

He resumed his “peddling” in several towns on the outskirts of the capital, concentrating on the canton of Desamparados, his preferred commercial area. Josef traveled every other day, armed with a hat, a white shirt—sometimes he wore a tie—the cards, and the suitcase where he carried his samples and orders. On the cards, he kept track of visits and the account status of each of his clients, like a deck of cards, neatly arranged by zone and held together by a rubber band. He issued them in duplicate, one copy for himself and the other identical copy for the client—called “the Pole’s card”—displayed in many homes in visible places, as if it were the electricity bill. “Hello, Miss Rosario, good morning… I’ve brought you your poplin and taffeta fabric pieces.” Josef was just starting his day, bright and early, at the modest but charming little house of the Fallas family in the hamlet of Llano Blanco de Frailes. Like many others in the area, they cultivated coffee and vegetables. “Come in, Don Josef, how wonderful that you came! I was expecting you… I really need those fabric pieces to sew a dress and slip for my friend.” “Here are the two pesos for your payment… But please, come in and have a cup of coffee.” Doña Rosario continued talking non-stop, adding with great enthusiasm: “Next month I’d like to order a pair of black shoes, size 33, for little Juan. He’s starting second grade, and I don’t want him going to school barefoot…”“With pleasure, Miss Rosario, and… thank you very much for inviting me for coffee… it was delicious as always,” Josef replied after chatting for a while. He said goodbye, briefly tipping his hat. Doña Rosario stopped him at the door to say: “Mr. Josef, I almost forgot to tell you: I want to recommend that you go to see my sister Jovita and her husband Inocencio Monge; they live in Patarrá, near the lime kilns. She told me she needed some fabric for a tablecloth and curtains for the rooms…” “Thank you very much… I appreciate it,” Josef replied. “You know, I know them…” He paused thoughtfully before adding: “I can bring them some very nice checkered chenille fabric, double width; I can get it for them so it matches…” Josef paused to catch his breath, put his hand on his chin, shaking his head slowly, and said: “But… but Miss Rosario… can I ask you a favor?…” “Yes, Mr. Josef. Is something wrong?” Doña Rosario interrupted him, raising her hands to her forehead. She looked worried. And he continued: “Tell them I’ll stop by next Tuesday, around midday… but… but I’m a little embarrassed to say this… tell your brother-in-law Inocencio that… please… not to tie that fierce dog 53 at the front gate… Last time it almost bit me, and it accomplished what it wanted: I couldn’t go in to collect the money…” “Polaquiar” and “amarrar el perro” are Costa Ricanisms; the first denotes the act of selling on credit in a door-to-door fashion, originally introduced as a way of doing business by Polish immigrants. “Amarrar el perro” (to tie up the dog) is the act of not paying a debt (by the debtor) or using tricks to scare away the creditor. Both terms are commonly used in Costa Rica. Josef began to glimpse in the sky the bright light of the star that followed him, regardless of whether it was hidden at times among the clouds, eclipsing his hope. In the long run, he said hopefully, that light managed to prevail, emerge victorious, and emanate its radiant and protective glow. “Despite the state of war in Europe and the enormous difficulties in getting ahead—scarcity, lack of basic products, poverty, the adaptation process, and, on top of that, the social and political effervescence that was being experienced locally—I began to understand my surroundings in Costa Rica more clearly: the first thing was to be flooded with peace, and then, to decipher my future, laying a foundation of hope and optimism… Many stones in the road… I collected them—stone upon stone—like trophies that shaped a comforting attitude within me. At times the path seemed—and surprised me—with an openly incongruous, contradictory, ironic panorama… but, deep inside, I savored the sweet feeling of now being safe; physically safe and, above all, confident in my ability to work tirelessly.” And two events and two new people appeared, framing my firmament. This time, however, they were far, very far, from my—until then—customary adversities. The discoveries were arranged in a golden frame… A divine blessing rewarding my “free will.” Josef now confessed that much of what had happened in his life was rooted in a symbiosis of faith and the attitude or disposition to face it. He now affirmed his belief in the causality of life’s circumstances, not in chance, because, as he rightly said, there is an abysmal difference between the two words. That symbiosis and affirmation were working their magic on him, as often happens, emerging from nowhere, unexpectedly, but largely driven by himself, deliberately, inadvertently, or instinctively, with the will and attitude to desire something, to help seize destiny in his hands and take the initiative regarding his aspirations. He was always restless, persistent, and a creator of initiatives, creative and innovative, but often he stopped at the attempt, at the theory. He understood this aspect of his behavior, just as he understood that it shouldn’t become a limitation; he recognized, without pride or vanity, that he needed an echo, someone who understood him, supported him, advised him, and encouraged him with his ideas and, sometimes, helped him execute them. Talking a lot wasn’t his strong suit, but perhaps, in the long run, it was a virtue. “Uh… uh… hello… excuse me…” With caution, a certain shyness, modesty, and without making much noise, he said those words, as he usually spoke, separating them with pauses and hesitations. He had approached a thin, almost translucent young man with caramel-colored skin and dark eyes. This singular character slightly raised his head and looked at Josef suspiciously, perhaps overwhelmed because he hadn’t expected it; he frowned, revealing a timid face, but easily betraying a gentle sweetness. Without further preamble, he stammered out the question.

Do you want to work with me?

And… what do I have to do?

Pull my suitcase. For now… let’s take it one step at a time. The young man smiled, opening his mouth wide, showing clean, perfectly aligned teeth. It was his sign of acceptance. “Antonio Brenes, “Toño,” followed me all my life… More than a tireless employee, he was like a wise friend; he became my generous, kind, and loyal shadow. One of those people who, when they speak, make everything seem simple… And it was precisely simplicity that distinguished him, not as a demerit, but quite the opposite, … as one of the most beautiful virtues of life that adorn a human being.” Josef had found Toño near the northeast corner of the Central Market in San José, leaning against the wall, his left leg bent and resting against it, barefoot, wearing faded but clean shorts and a shirt—perhaps worn out from countless washings—denoting, regardless of his attire, great neatness, a quality that always, always, stayed with him. Very close to where he found him, right on the corner of that encounter, years later, Josef opened his first own business establishment, the La Vienesa store. Toño came to illuminate his path to the future with his light. “My other discovery originated during our confinement in La Esperanza, … where we stayed for about two years, enjoying a serene… and sometimes tense happiness.” – This… this… hello… you’ll have to excuse me… This time Josef, hesitating just as much, but sure of what he wanted, was preparing to make a proposal to a young woman with whom he had stopped to talk. It happened during a Purim celebration54 to which he had been invited in a hall on Fifth Avenue in San José. – I invite you for a walk in the mountains… He had directed his curiosity towards her, about ten years younger, and he didn’t take his eyes off her during the celebration; could it have been her mischievous and deep gaze? Was it her hair of fine curls, neatly and gracefully arranged? Or was it her cheerful, enthusiastic, and vibrant demeanor? The truth is, he approached her to make the proposal, a simple invitation, without considering whether it was bold or not. He was determined: Purim is a very fun and joyful holiday in the Jewish calendar. It celebrates the salvation of the Jewish people from extermination at the hands of the Persians under the rule of King Ahasuerus. The Megillah or Scroll of Esther, recounts the story of how Queen Esther and her uncle Mordecai saved the lives of the Jews during the Persian Empire in the 4th century BC. Captivated by the magical beauty of the La Esperanza Estate, by a breathtaking and imposing forest, by the pure and translucent air, enlivened by captivating aromas and multicolored wildflowers, everything, absolutely everything in sublime conjunction, inviting him to let his spirit soar during some breaks from his work, Josef took advantage of these moments to explore that hypnotic landscape on peaceful horseback rides, in the company of a visitor—no longer the police officers—but one whose visits, initially occasional, became, with the passing of days and months, increasingly intense and filled with frantic anticipation. But all’s well that ends well… “My body, my soul, my heart were moved by an indescribable feeling… She would be my most adorable and exquisite discovery… infinite, eternal, universal, without measure of time and space: Lucía—my dear “Gúchale”—came into my life to be my before and my after, my new reason for existing and the one who would become my beloved wife… loved from the depths of my being, inseparable companion and guide for life.”

Wohlstein, Harry. Piedra sobre piedra. (Kindle, pp. 189-195)

Translation by Stephen A. Sadow

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Libro de cuentos/Book of short-stories

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Noé Jitrik (1928-2022)– Filósofo, narrador y poeta judío argentino/Argentine Jewish Philosopher, narrator and poet

Noé Jitrik

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Noé Jitrik nació en Rivera, provincia de Buenos Aires, en 1928. Fue profesor en diversas universidades y, desde 1997, director del Instituto de Literatura Hispanoamericana de la Universidad de Buenos Aires. Dirigió la obra Historia Crítica de la Literatura Argentina, que se publicó en doce tomos. Es autor de más de 50 libros (ensayos, novelas, poemarios y relatos). Colaboró en diversos medios, entre otros en LA GACETA Literaria. Ganó tres premios Konex y recibió doctorados honoris causa de varias universidades. Falleció en 2022.

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Para muchos, es el crítico literario más importante de Argentina. En este texto, analiza el proceso de convertirse en lector y las consecuencias de una concepción errónea de su naturaleza. También aborda las ideas equivocadas sobre el descubrimiento de América y su propia concepción del cristianismo como resultado de un acontecimiento poético. Alejandra Crespín Argañaraz – LA GACETA

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Noé Jitrik was born in Rivera, Buenos Aires Province, in 1928. He was a professor at various universities and, since 1997, director of the Institute of Hispanic American Literature at the University of Buenos Aires. He edited the twelve-volume work Critical History of Argentine Literature. He is the author of more than 50 books (essays, novels, poetry collections, and short stories). He contributed to various publications, including LA GACETA Literaria. He won three Konex Awards and received honorary doctorates from several universities. He passed away in 2022.

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He is, for many, Argentina’s greatest literary critic. Here he analyzes the process of becoming a reader and the consequences of a mistaken conception of its nature. He also discusses the misconceptions related to the discovery of America and his conception of Christianity as the result of a poetic event. Alejandra Crespín Argañaraz – LA GACETA.

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Entrevista, 31 Enero 2016

-¿Por qué afirma que “el lector no existe”?

-Sí, es una expresión un poco escandalosa, pero creo que tiene sustento. La crítica más habitual hace una pequeña operación mencionando la palabra “lector”, entonces el crítico cuando algo no le gusta o no entiende dice “el lector no entiende…” Como si el lector fuera una categoría objetiva, mensurable, que se sabe quién es. Y eso influye sobre las editoriales que empiezan a caracterizar a los lectores en un momento determinado y publican libros para los que ellos creen que son esos lectores. Pero resulta que el lector está cuando lee, no es algo de existencia previa a la lectura. ¿Por qué suponer que la gente que pasa por la calle son lectores? Probablemente sepan leer, pero no necesariamente son lectores en el sentido literario de la palabra. Entonces, se convierten en lectores cuando empiezan a leer y cuando empiezan a leer literatura, por lo tanto, no existen previamente. Es el libro el que los crea, empieza uno a ser lector cuando se conecta con un texto. Entonces el texto es el que hace la operación natalicia, se nace a cada momento como lector si en cada uno de esos momentos hay un nuevo texto que se pone ante sus ojos. Es una manera de dar una existencia que tiene luego una ubicación perversa, porque supone toda una red típicamente comercial en relación con el libro, de una crítica fácil, de la arrogancia de pretender saber quiénes son los lectores y qué quieren leer. La lectura es una operación compleja y lo interesante de esa operación es que no puede renunciar a esa complejidad y, por el contrario, hay que provocarla. Porque mediante el acercamiento a esa complejidad y el intento de desentrañar la red que implica esa complejidad el que lee, ya convertido en lector, empieza a ser una persona de otra naturaleza.

-Y ahí nos adentramos en la filosofía…

-Sí, la literatura nos cambia. En realidad, el lector no existe, es el texto el que genera al lector. Esa es la provisoria explicación de un concepto que suele chocar a mucha gente porque están más acostumbrados a lugares comunes. Yo escribí un libro en México sobre el diario de Colón cuyo título era Los dos ejes de la cruz. Una vez que apareció fui a buscarlo a una librería muy buena, Gandhi, que en México tiene miles de consumidores, y lo habían puesto en religión porque se suponía que si dice “cruz” es para lectores de religión. Es decir, presuponían el universo de lectores. El libro no merecía esa suerte porque no tenía nada que ver con religión salvo develar la relación que hubo en el momento llamado “descubrimiento” entre la fe, la empresa, la mirada, el mundo que se abría y todo eso.

-¿Fue realmente un descubrimiento el descubrimiento de América?

-Es una palabra que trata de sintetizar lo que implicó la llegada de los europeos a este continente cuya existencia ignoraban. Hay algunas teorías según las cuales la parte norte ya había sido conocida por viajeros nórdicos, pero eso no tuvo trascendencia. Lo que tuvo transcendencia fue la llegada de Colón y como esa tierra no era conocida -porque Colón suponía que por ese trayecto llegaba al Oriente-, entonces se habló de descubrimiento. Es una palabra típica no del que es descubierto sino del descubridor; es la palabra que el que llega a un lugar puede emplear para explicar lo que se le está presentando, pero el que está en ese lugar no siente necesariamente que le corresponda, no se siente descubierto necesariamente. Lo que pasa es que tampoco hay testimonios de cómo se sintieron los naturales de estas islas cuando vieron a los españoles, lo único que se sabe es lo que los españoles dijeron. Hubo tentativas de recuperar palabras de los pueblos originarios, en México sobre todo, en la poesía, en mitos, en las inscripciones, en los templos. Hay fuertes tradiciones que existían antes de que los españoles llegaran, pero fueron ocultadas o borradas o tardaron en conocerse, y se necesitaron investigaciones muy profundas mucho tiempo después. Pero lo que sabemos de todo eso es lo que dijeron los llamados descubridores.

-¿Cuál es tú opinión respecto a los pueblos originarios?

-Si los españoles hubieran llegado a las costas de Cuba, a las islas, al continente, cien años después, hubiera sido otra cosa. Habrían tenido que reconocer la existencia de mundos organizados como era el de los Mayas, de los Aztecas o de los Incas que eran imperios con estructura, organización, lenguaje y hasta incluso en momentos con comienzo de escritura. Cien años después la historia hubiera sido completamente diferente, que es lo que les ocurrió cuando llegaron a Oriente, donde había culturas ya consolidadas. Ellos llegaron en un momento en el que arrasaron con todo y lo preexistente fue liquidado o reducido, convertido hasta cierto punto, pero no pudieron terminar con todo. Introdujeron enfermedades, esclavitud, servidumbre, cosas que pueden ser entendidas como el primitivismo, el salvajismo de sociedades para las que la apropiación es como la razón de ser. Al mismo tiempo, esa operación es como una de las penúltimas de los comportamientos que vienen de la antigüedad más remota, porque siempre hubo pueblos que se apropiaron de otros, que esclavizaron y crearon imperios sobre la base de la ocupación de territorios. Eso fue como un penúltimo coletazo de esa inveterada costumbre de la historia europea de ocupar tierras, apropiarse de ellas y de la gente.

-Hablamos de la “cruz” ¿qué concepto tiene de Dios?

-Hace un tiempo saqué un artículo en Página 12, que se llama “Pasiones”, donde comento la pasión según San Mateo de Juan Sebastián Bach en particular, de ahí voy y me meto más en la redacción de los evangelios y la creación del cristianismo. La hipótesis que marco ahí es que la creación probablemente más importante de la civilización humana, la Iglesia Católica, surge de un hecho poético. El hecho poético es la versión que dan los evangelios de un episodio ocurrido, que habían recogido por tradiciones orales y que correspondía a un pequeño lugar de un inmenso planeta, el universo judío, en el cual un sujeto habló de la paternidad de Dios Padre, que era el de objeto de culto de ese lugar tan pequeño y que se distinguía de todo lo que lo rodeaba. En ese universo surgieron muchísimos tipos, algunos probablemente esquizofrénicos, otros iluminados, profetas. Uno de ellos pudo después ser conocido como Cristo. Esos actos que habrían ocurrido en ese momento fueron recogidos por poetas y escritores que les dieron una estructura y eso dio lugar a la creación más poderosa de la civilización humana. El fundamento de eso es una creencia previa, la existencia de Dios, que recorre toda la genética humana desde tiempos remotos y que surge como una necesidad primaria de una explicación que se va concretando en mitos y leyendas, que poco a poco comienzan a ordenar la vida de la gente y a tener cabida en el orden de la escritura que la recoge. Entonces la palabra “Dios”, en realidad, es una explicación de un conjunto de causas que no solo son inexplicables sino que generan angustia. Esa explicación calma la angustia, sobre todo si se ordena en forma de un rito específico que es el que establece una conexión con uno mismo y que sofoca la angustia del tiempo, de la muerte, de la existencia, del otro. Eso pone las cosas en un terreno y deja de lado el otro aspecto de la cuestión que es la natural tendencia que tenemos todos a tratar de sofocar esa angustia que nos hace pensar que hay enigmas, pero que no son de carácter necesariamente místico. Esos enigmas generan una actitud que podemos llamar de religiosidad, la voluntad, la conexión con esos enigmas y la voluntad de entregarse a ellos aceptándolos, considerando que existen y que son inabordables y que eso determina una cierta actitud de respeto frente a lo desconocido.

© LA GACETA

-Why do you claim that “the reader doesn’t exist”?

-Yes, it’s a somewhat provocative statement, but I think it’s well-founded. The most common form of criticism performs a subtle manipulation by using the word “reader.” When a critic dislikes or doesn’t understand something, they say, “the reader won’t understand…” As if the reader were an objective, measurable category, whose identity is known. And this influences publishers, who begin to characterize readers at a given moment and publish books for those they believe these readers to be. But the truth is, the reader exists only when they are reading; their existence isn’t prior to the act of reading. Why assume that the people walking down the street are readers? They probably know how to read, but they aren’t necessarily readers in the literary sense of the word. They become readers when they start reading, and when they start reading literature; therefore, they don’t exist beforehand. It is the book that creates them; one becomes a reader when one connects with a text. So the text is what performs this act of creation; one is born as a reader at every moment if, in each of those moments, there is a new text placed before one’s eyes. It’s a way of granting an existence that then takes on a perverse dimension, because it implies an entire network, typically commercial, in relation to the book, of facile criticism, of the arrogance of pretending to know who readers are and what they want to read. Reading is a complex operation, and the interesting thing about this operation is that it cannot relinquish that complexity; on the contrary, it must be embraced. Because through approaching that complexity and attempting to unravel the network that this complexity entails, the person who reads, now transformed into a reader, begins to be a person of a different nature.

-And that’s where we delve into philosophy…

-Yes, literature changes us. In reality, the reader doesn’t exist; it’s the text that creates the reader. That’s the provisional explanation of a concept that often surprises many people because they’re more accustomed to clichés. I wrote a book in Mexico about Columbus’s diary, titled The Two Axes of the Cross. Once it was published, I went to look for it at a very good bookstore, Gandhi, which has thousands of customers in Mexico, and they had placed it in the religion section because they assumed that if it said “cross,” it was for readers interested in religion. In other words, they presupposed the universe of readers. The book didn’t deserve that fate because it had nothing to do with religion except for revealing the relationship that existed at the time of the so-called “discovery” between faith, enterprise, perspective, the world that was opening up, and all of that.

-Was the discovery of America truly a discovery?

-It’s a word that tries to summarize what the arrival of the Europeans on this continent, whose existence they were unaware of, entailed. There are some theories according to which the northern part had already been known by Nordic travelers, but that didn’t have any lasting impact. What did have an impact was the arrival of Columbus, and since this land was unknown—because Columbus thought that this route would take him to the East—the term “discovery” was used. It’s a word typical not of the discovered but of the discoverer; it’s the word that the one who arrives at a place can use to explain what is being presented to him, but the one who is already in that place doesn’t necessarily feel that it applies to them, doesn’t necessarily feel discovered. The thing is, there are no accounts of how the natives of these islands felt when they saw the Spaniards; all we know is what the Spaniards said. There have been attempts to recover words from the indigenous peoples, especially in Mexico, in poetry, in myths, in inscriptions, in temples. There are strong traditions that existed before the Spaniards arrived, but they were hidden or erased or took a long time to become known, and very in-depth research was needed much later. But what we know about all of this is what the so-called discoverers said.

-What is your opinion regarding the indigenous peoples?

-If the Spanish had arrived on the coasts of Cuba, the islands, the continent, a hundred years later, it would have been a different story. They would have had to recognize the existence of organized worlds such as those of the Mayans, the Aztecs, or the Incas, which were empires with structure, organization, language, and even, at times, the beginnings of writing. A hundred years later, history would have been completely different, which is what happened when they arrived in the East, where there were already established cultures. They arrived at a time when they swept everything away, and what pre-existed was liquidated or reduced, transformed to a certain extent, but they couldn’t completely eradicate everything. They introduced diseases, slavery, servitude, things that can be understood as the primitivism, the savagery of societies for which appropriation is like their reason for being. At the same time, that operation is like one of the penultimate manifestations of behaviors that come from the most remote antiquity, because there have always been peoples who appropriated others, who enslaved and created empires based on the occupation of territories. That was like a penultimate gasp of that inveterate custom of European history of occupying lands, appropriating them and the people.

-We talked about the “cross,” what is your concept of God?

-Some time ago I published an article in Página 12, called “Passions,” where I discuss the Passion according to Saint Matthew by Johann Sebastian Bach in particular, and from there I delve further into the writing of the Gospels and the creation of Christianity. The hypothesis I put forward there is that the probably most important creation of human civilization, the Catholic Church, arises from a poetic event. The poetic event is the version given by the Gospels of an episode that occurred, which they had gathered through oral traditions and which corresponded to a small place on an immense planet, the Jewish world, in which a man spoke of the fatherhood of God the Father, who was the object of worship in that very small place and who was distinguished from everything that surrounded it. In that universe, many different types of people emerged, some probably schizophrenic, others enlightened, prophets. One of them would later become known as Christ. The events that supposedly occurred at that time were recorded by poets and writers who gave them structure, and this led to the most powerful creation of human civilization. The foundation of this is a prior belief, the existence of God, which runs through all of human genetics from ancient times and arises as a primary need for an explanation that gradually takes shape in myths and legends, which little by little begin to order people’s lives and find their place in the written tradition that records them. So the word “God,” in reality, is an explanation for a set of causes that are not only inexplicable but also generate anxiety. This explanation calms the anxiety, especially if it is structured in the form of a specific ritual that establishes a connection with oneself and suppresses the anxiety of time, of death, of existence, of the other. This places things on a certain footing and sets aside the other aspect of the matter, which is the natural tendency we all have to try to suppress this anxiety that makes us think there are enigmas, but which are not necessarily mystical in nature. These enigmas generate an attitude that we can call religiosity, the will, the connection with these enigmas, and the willingness to surrender to them, accepting them, considering that they exist and are unfathomable, and that this determines a certain attitude of respect towards the unknown.

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Obras/Works

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Pedro Meyer– Fotógrafo judío-mexicano/Mexican Jewish Photographer–Pionero en la fotografía digital/A Pioneer in digital photograpy

Pedro Meyer

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Pedro Meyer nació en Madrid (1935) hijo de padres judíos exiliados republicanos de España. Obtuvo la nacionalidad mexicana a los 7 años. Lleva cuarenta años en el mundo del arte fotográfico y es uno de los grandes representantes de la fotografía mexicana contemporánea. Como declaró en una entrevista nunca deja de aprender, porque se debe estar aprendiendo todos los días, “las circunstancias nos obligan a ello, ya que los cambios tecnológicos afectan a todo”, dijo. Ha sido pionero en el lenguaje digital, autor de varios libros, curador y director de ZoneZero, famoso sitio virtual que recoge portafolio de más de mil fotógrafos alrededor del mundo. Meyer ha expuesto su trabajo en más de doscientas muestras en diversos países y su obra hace parte de importantes colecciones privadas y de los más prestigiosos museos.Ha presentado su obra en más de 200 exposiciones que han recorrido países como China, Inglaterra, Francia, Estados Unidos, Cuba e Italia. Entre sus principales contribuciones se encuentran la fundación del Consejo Mexicano de Fotografía y la organización de los tres primeros Coloquios Latinoamericanos de Fotografía. También es director de la Fundación Pedro Meyer, con la que busca “contribuir a la reflexión, interpretación e investigación en lo que se refiere a la imagen fotográfica dentro del marco de las nuevas tecnologías”. En 2014 erige el Foto Museo 4 Caminos que tiene como principal objetivo la educación en el ámbito fotográfico.

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Pedro Meyer was born in Madrid in 1935, the son of exiled Jewish Republicans from Spain. He obtained Mexican citizenship at the age of seven. He has been involved in the world of photographic art for forty years and is one of the leading figures in contemporary Mexican photography. As he himself stated in an interview, one should never stop learning, because continuous learning is essential every day, “circumstances demand it, since technological changes affect us all,” he said. He has been a pioneer in digital photography, the author of several books, a curator, and the director of ZoneZero, a renowned online platform that features a portfolio of more than a thousand photographers from around the world. Meyer has exhibited his work in over 200 exhibitions in various countries, and his work is part of important private collections and the most prestigious museums. He has presented his work in more than 200 exhibitions that have traveled to countries such as China, England, France, the United States, Cuba, and Italy. Among his main contributions are the founding of the Mexican Council of Photography and the organization of the first three Latin American Photography Colloquiums. He is also the director of the Pedro Meyer Foundation, whose objective is to contribute to reflection, interpretation, and research on the photographic image within the framework of new technologies. In 2014, he founded the Foto Museo 4 Caminos, whose main objective is education in the field of photography.

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Pedro Meyer insists that all photographs – manipulated or not – are equally true and untrue. Meyer argues that digital manipulation continues the tradition of so-called “straight photography” in which unwanted details are cropped out, or the photographer directs the scene from behind the camera, asking his subject to step out of the shadows into better light. In addition, Meyer contends that unseen elements like memory or emotion present themselves with a physical reality equal to visible objects. In his photographs, these elements often appear with a clarify that connects his work to the tradition of Magical Realism. — Lehigh University Arts

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Pedro Meyer insists that all photographs – manipulated or not – are equally true and untrue. Meyer argues that digital manipulation continues the tradition of so-called “straight photography” in which unwanted details are cropped out, or the photographer directs the scene from behind the camera, asking his subject to step out of the shadows into better light. In addition, Meyer contends that unseen elements like memory or emotion present themselves with a physical reality equal to visible objects. In his photographs, these elements often appear with a clarify that connects his work to the tradition of Magical Realism. — Lehigh University Arts

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Fotografía digital y no realista de Pedro Meyer/

Digital and non-realist photography by Pedro Meyer

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Libros de Pedro Meyer/Books by Pedro Meyer