biological question and the diversity of the phenomenon is reduced to the indigenous substratum and the Spanishstyle Catholicism. The first chapter( pp. 29-70) of her academic book gives an overview about the inland sociocultural environment and explains that slaves( inferred as black) were a rarity. However, we know from another researcher in Afro-history( Guzman, 2006) that it wasn’ t the case. Even if they were a rarity in quantitative terms, it might be added, though, a reflection that allows to understand that religious features in terms of the very Afro-perspective, especially if some of those so many practitioners of African descendant played protagonist roles, like the zambo Marcos Azuela, the head master of female sorcerers, the fine wizard and the only man mentioned among the acolytes of the Salamanca in Brea Pampa "( p. 167). Her second book basically refers to the same facts and sources, albeit in a properly accessible style. Even so, the neglections about the Afro-culture are reproduced, for example, when she tries to find the definition of pardo.* Herein it’ s confused with zambo, which is the result of crossing " Amerindian and Afro "( p. 14). The study of state violence against the indigenous people has allowed, after a timely ethical examination of the academic avant-garde, to revisit the history of the so-called Conquest( or War) of the Desert( 1878-85) from thoughtful angles of counter-hegemonic analysis. Thusly, notable works have been published with renewed interpretations, since they denounce, with irrefutable documentation mostly unknown, the crimes against humanity involved in subjecting the indigenous Patagonian population. Osvaldo Bayer is the most lucid and prolific researcher in this field. His History of Argentine Cruelty: Julio A. Roca and the Genocide of the Native People( 2010) brings together studies from great authors; however, it is striking how he deals with the issue in a manner not well aligned with the knowledge about the non-white diversity pre-existent to Argentina and engaged in the making of the nation. For instance, a draft bill is presented( p. 11) after the prologue for removing the monument to Julio Argentino Roca in Buenos Aires by re-categorizing him from hero to mass murderer( Article 1). In lieu thereof, the article 2 proposes to rename the square as " Tribute to the women who populated these lands ". An extensive and heartfelt definition is attached, which firstly includes the original people and, secondly, the immigrants. So far comes Bayer’ s spectrum of counter-hegemonic diversity, his vision of the people and the exploited. It is not a reproach, but a warning about how the institutionalized blindness regarding the Afro-culture inadvertently permeates even the imaginary of the brightest minds, capable of dismantling our history and national memory by paying attention to the Forgotten Others. In tune with Bayer, the Argentine historian Marcelo Valko published Pedagogy of the Memory( 2010), with a prologue by Bayer himself, which from the very title reveals the concern of the ruling class for teaching to forget. The name of the publishing house, Mothers of Plaza de Mayo, is a suggestive symbol of how involved is the author in taking position within the science in favor of the social commitment. And the collection to which the book belongs— Osvaldo Bayer— confirms the presence of a genuine team of historical revision. With respect to the Afro-Argentine, this great initiative starts to sink due to some diagnostics. In the prologue, Bayer confuses the abolition of slavery( in the provinces, except Buenos Aires, by 1853; in Buenos Aires, by 1861) with the Freedom of Belly Act issued by the Assembly of the Year XIII. He believes
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