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The objective of this paper is to analyze how the process of the production of space is configured in the 'Nuevo Amanecer' settlement in the city of Santa Rosa (La Pampa). It is a form of popular urban habitat resulting from poverty, where a group of families work in brick kilns recycle elements from sanitary landfills and do household activities intended for consumption. For that purpose, some concepts from Henri Lefebvre's (1974) theory of space production are taken into account which two dimensions of spatial practice conceived by David Harvey (1998) - 'appropriation of space' and 'control/domination of space'. In this sense, emphasis will be placed on the factors that influenced the shaping of the settlement and the actions taken by the Municipality against the occupation of public lands reserved for installation of sanitary equipment. In this regard, we propose the existence of tension between the neighbours' practices/representations and those conceived from the State, making differential territorialities come into conflict. The methodology used in the paper combines non-participant observation, in-depth interviews with key informants, structured questionnaires and informal conversations with the neighbours of the place. [ABSTRACT FROM AUTHOR]

William Bulfin published his "Tales of the Pampas" in The Southern Cross until they were translated into Spanish by Alejandro Patrick Clancy in 1997. In his tales, Bulfin regained the "communal nostalgia" speech, which encouraged in the Irish the need to create a strong and closed community that could protect them against external dangers and maintain the existing ties with their homeland. In order to preserve the Irish identity, and with the firm conviction that the mother tongue strengthens the identity ties, the author made use of plain English, and so he exemplified the language used by the Irish immigrants to live and grow in Argentina. The purpose of this paper is to analyze the strategies used by Bulfin to "translate" the Irish culture into a powerful selective tradition through an ideologically coherent discourse. [ABSTRACT FROM AUTHOR]

The FCH at UNLPam is one of the first universities in the country to give signs of commitment regarding gender. Among these is the Interdisciplinary Institute of Women Studies, created in 1993. In 2008, UNLPam legislates for the use of non-sexist language when applied in the degrees granted. In 2010, in the view of the changes on the Teaching Studies curricula, an Integral Sexual Education Seminar was incorporated; and nowadays, Extracurricular and public lectures are given in the form of Cátedra Libre named Educación Sexual Integral y Derechos Sexuales y Reproductivos. It emerges along with the local forum for the rights to legal, safe and free abortion. The creation of this Chair reflects the interest in studying the complexities of the bodies, sexuality and gender in education, particularly at schools, as a socializing space in different levels. University functions are not only formative, but also being a central part in formulating public policies in education. This paper attempts to account for the articulation between the activism processes that have been taking place in the city and the accessibility found at the university decision- spaces. [ABSTRACT FROM AUTHOR]

This paper is intended as an approximate analysis of the most important student magazine in UNLPam from 1982-1987. It proposes to examine University Magazine, one of the cultural productions with deepest roots consistency and involvement in the reconfiguration of the of the post-dictatorship student movement. University Magazine was a material and intellectual experience that brought a large group of students from the Faculty of Humanities together. It participated in the student scene as an instituting and rebellious instance against the disciplinarian effects that state terror had deployed in the social / cultural sphere since its inception as a de facto government. It was an experience which stood at a distance both from party organizations and the unions (student centers, federations, etc.), whose praxis became as an exemplary statute deployed as a multiplier space through art and culture in the vast field of social and popular struggle. [ABSTRACT FROM AUTHOR]