The structural conception of corruption defines it as a phenomenon rooted in institutions and normalized in society. Specifically, participants identify three general conceptions of corruption. The results are contrasted with the definitions that from various organizations and from the social sciences have been developed on the subject. A qualitative study was developed through in-depth interviews with a guide that inquired about three central themes (1) the conceptions about corruption, (2) the characteristics attributed to corruption and (3) the intention to become involved in acts of corruption. The present study explores the beliefs and attitudes towards corruption of a group of middle-class and university-educated young people in the cities of Lima and Callao (n=22). Un estudio exploratorio Urcia María Espinosa Agustín Pontificia Universidad Católica del Perú Pontificia Universidad Católica del Perú Perú Pontificia Universidad Católica del Perú Pontificia Universidad Católica del Perú Perú Enero-Junio 2022 8 1 19 05 2022 06 06 2022 Abstract An exploratory study Creencias acerca de la corrupción y su valoración en estudiantes y egresados universitarios de Lima y Callao. This chapter, taking the Matanza-Riachuelo River (Buenos Aires province, Argentina) as an example, introduces an exemplary case of how applied research projects from the Academia could serve as inspirational drivers of different ecological rehabilitation actions.6723 PSOCIAL 2422-619X Universidad de Buenos Aires Argentina 672371222001 Sin sección Beliefs about corruption and its valuation in university students and graduates of Lima and Callao. There are examples of the involvement of institutions and of civil society to reverse such negative impacts, with different degrees of success. Reduced infiltration can lower riparian groundwater levels and have dramatic effects on ecological processes. are engineered, replacing natural features with concrete structures. In Latin America, these landscapes have frequently been severely transformed and polluted, with severe changes in their ecosystem functions. The collection thus contributes to rethinking race for other global contexts as well.Īs a form of urban green, riverscapes are attractive places not only due to the presence of water, as one of the most important aesthetic elements of the landscape, but also due to the many native plants and animals occupying the shore. The essays also situate Argentina within the well-established literature on race, nation, and whiteness in world regions beyond Latin America (particularly, other European 'settler societies'). Their essays collectively destabilize widespread certainties about Argentina, showing that whiteness in that country has more in common with practices and ideologies of Mestizaje and 'racial democracy' elsewhere in the region than has typically been acknowledged. The contributors, based both in North America and Argentina, hail from the fields of history, anthropology, and literary and cultural studies. This book reconsiders the relationship between race and nation in Argentina during the twentieth and twenty-first centuries and places Argentina firmly in dialog with the literature on race and nation in Latin America, from where it has long been excluded or marginalized for being a white, European exception in a mixed-race region. Semantic explications are supported with discursive evidence from common sayings, fixed expressions, news articles, tango lyrics and tweets. Finally, I use the Natural Semantic Metalanguage approach to capture and explore the keywords’ meanings in simple, cross-translatable terms. I claim that, besides issues of ethnocentric framing and circularity, viveza is not sufficiently described as an expression of local culture and sociality, and neither vivo nor boludo are appropriately captured as social categories. Then, I study how the three words have been defined in a varied sample of monolingual and bilingual dictionaries. In this paper, I first look at the historical context that saw the emergence of viveza criolla in Buenos Aires, pointing out its link to local criollo culture. However, these translations fail to capture the exact meanings and implied logic that guide Porteños-the residents of Buenos Aires-when they use these words. They have been loosely translated as “native wit and cunning”, “clever, vivacious” and “moron”, respectively. Viveza criolla, vivo and boludo are three interrelated cultural keywords in Porteño Spanish, the variety of Spanish spoken in Buenos Aires, Argentina.
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