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El Graffiti Movement alcanza Europa en los años 80 e irrumpe en Madrid a mediados de esta década, renovando el discurso mural tradicional. Dadas las peculiaridades sociales y urbanísticas de sus barrios, se implanta en Vallecas temprana y prolíficamente. Así, Vallecas se erige como un excelente exponente para descubrir el particular proceso de introducción y enraizamiento de esta modalidad de graffiti, sus calves conceptuales, organizativas y operativas, su evolución técnica, formal e iconográfica, las características sociológicas, espaciales y linguísticas que envuelven su desarrollo y los factores exógenos y endógenos que modelan esta muestra espontánea de la creación gráfica y la manifestación artística populares, al margen del arte institucional. Como base de este estudio, no obstante, se emprende la tarea de encuadrar el Graffiti Movement vallecano tanto dentro de la propia historia del movimiento, como de una cartografía del graffiti como medio de comunicación no oficial, pero tradicional, y de las grandes corrientes contemporáneas, tanto grafiteras antiestéticas sociales o estético-musicales.
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The "public sphere" is widely debated in contemporary literary and cultural studies circles in the United States. The topic's significance underscores the pressing problem of the location of these contemporary debates: Is the "public sphere" a single authoritative and universal space in which the various positions in these debates compete for recognition, or does it consist of multiple local spaces spread over diverse collectivities? The term "public" has emerged with new urgency in different disciplines and contexts history, cinema and television studies, art criticism, feminist, gay and lesbian, postcolonial, and subaltern perspectives, and is proliferating in titles of books, articles, and college courses. "Public Sphere and Experience" opens the discussion of the material conditions of experience into an arena that had previously figured only as an abstract term: the media of mass and consumer culture, in particular the so-called new media.
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At its heart, the article presents a thoughtful exercise in stasis theory, carefully dissecting Habermas’s conception of the public sphere in an attempt to make it simultaneously broader and more accurate. Specifically, Fraser shares what she calls “revisionist historiographies” that problematize Habermas’s account of the historical development and transformation of the public sphere. These historiographies suggest that problems such as gender and class exclusion were always built in to the bourgeois public sphere, thereby undermining its utopian potential right from the start.
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