ecovillage developments for the text of historical centrality and urban / salt case here transcribe the text of Adriana Massidda and Juan Pablo Scarfi and interviews and Constance Guerin mollíns ana.
Around the meaning and nature of cartography
The maps have been traditionally understood as deeds or graphics on paper that expresses a state of knowledge about a territory and population. According to a formal definition, the maps are intended to "[...] play on a flat surface by drawing all or part of the earth's surface. " Despite their intentions to objective representation of a geographic information provided by science, displayed maps from its inception as cultural constructions that are responding to the questions, needs and the prevailing consensus of an era. "The origins of cartography are very old, this science was the domain of the most primitive peoples (Syrian Persians, Greeks, etc..) and the most backward (wild Pacific). Advances in mapping were a result of the discovery of new lands, due to emigration, and its auxiliary sciences (astronomy, geometry, etc..) The construction of the first maps due to the concept that the way was plain the earth. "
Led by their age, and abstraction that forced the precariousness of their original techniques, knowledge mapping has persisted in the intention of objectivity and a certain reduction or synthesis of data. In the evolution mapping, beyond developments in measurement techniques, survey, management and reproduction of information and data, its episteme (ie, how to approach the problem and data) remained relatively constant. A map tends to be considered in principle a representation of reality, more or less objective, but is usually not question the fact that the cartographer takes a position. It is estimated that even exists, it will be framed within certain limits without actually violating the data and to distort the information transmitted. The cartographer can not ever be exhaustive in its task of naming places and transportation because you have technical problems (such as in a square inch of paper only be a certain amount of information in readable size), but also problems of political and legal, and problems related to the inability to account for the constant mutations occurring in the territory and population, which are the two main issues which we focus in this work. In this sense, the maps are always inactual, because they build an abstract image and still something that is in constant evolution.
These three types of problems we have mentioned tend to intersect and overlap. To the extent that the maps convey a state of knowledge about an area population translates into an abstract image a series of signs and standardize and knowledge in a code. The codification of knowledge that is tangible in a map implies a movement of power. Following the analysis of Michel Foucault and Gilles Deleuze on power in contemporary societies, the map operates within a system of power and knowledge, as one of the elements used by the societies of control features currently manages the knowledge about citizens and the space formed as an artifact of power and surveillance.
Evolution of cartographic records
geographical point where now stands the fair La Salada passes significant changes in the last 6 decades, which Mapping the evolution of public use (common to the general public as a commercial service) records only registered in the language of power state or municipal. Discuss here three records of this space at different historical moments.
On a near Buenos Aires edited by Peuser between the years 1946-1950, appears in the current location of the fair La Salada a sign and a drawing: Lag. La Salada, leaving this set to start (or end) for adjusting the Matanza-Riachuelo river and highlighting a node and geographically-relevant natural. This map slightly stained ocher sectors considered villages, leaving this lagoon outside.
In 1969, the same company register the point as the Salty (train station), accompanied by the cartel SPA, slightly displaced. Even start / end there grinding, but much less highlighted. Ocher stain has advanced to the station and not even the poster SPA. The current floor plans
sector, with little difference between them is recorded as a bathing place. Take for example a guide's 2002 Editorial Lumi. On the north bank of the Riachuelo-Matanza rectification, embedded in green space, are the silhouettes of the former lagoon and a figure that includes all of the pools with SPA (SPA PARK SALT, for Filca Guide 2008) as a sign. Across the correction, on the southern shore, provides a green space (exactly where they are currently settled in the fair barns) and silhouettes stand some blocks between him and the bank. These blocks, which seem to be at the urban fabric, are actually land devoid of stable construction that supports the construction ephemeral posts of the fair from the bank. We can trace
then some problems. First, the increasing artificiality of the site. Based on an artifact 100% natural, as was the lake La Salada in its infancy, begin to generate hybrid natural + artificial genealogy, as the spontaneous use of the lagoon popular as a spa, state intervention on the site implementing state pools (and this motion is not only of artificiality or increase the strength of the artificial hand in the ecologies of the site, but and principlism, a political movement of appropriation of a civic phenomenon spontaneous) and subsequent contamination of the creek, to reach the first decade of this century with an area and completely artificialised.
Secondly, the tension between periphery and centrality. The word SPA located outside the area that the village considers the 1969 map shows that as an explicit point of relevance for government policies to be beyond the village or not. In other words, not only the state generates the movement to create a central peripheral sector location, connections and demographics, but the site itself demonstrates central behavior from time before state intervention. Note that in the plans for the '40 and '60 mark appears that point in the territory amid a nearly empty mapping, where the marked points are just a few. Take the lagoon as geographical kick start or not, we can detect an attribute node or peripheral center in the geographical territory where today the fair. A possible question to address is the emergence of space, the location of the fair. Why the fair is located where it is? Commercial phenomena tend to emerge in high-traffic nodes, but the Salada exception to this condition. Other causes of nature rather historical, cultural centrality (at the collective imagination, meaning the site as part of social memory) of this space may play an important role.
Thirdly, and this is in our opinion the most interesting, the condition surrounding the site of political and social level. The mapping has a strong political because it shows what place has the project / development of a nation given space. Thus, being a fair La Salada, among others, moves outside the rigorous application of trademark law and labor law and therefore operates in a conflict with the illegal limit is not covered in the register map age of 90 for this part. No marginal phenomenon for it is government policy: the slums are as large parks, as part of the river or vacant areas. Are phenomena that are generated in logic except the state system and are themselves excluded from the official image of the city, the model. "So the plane, in different proportions according to their origin, contains both information model that the city is what the city means and what is expected or desired to be. "
Being on a circuit marginal or illegal production, property intellectual and consumption, the Salty is a peripheral device that will end moving in a strong network of invisibility that is beyond the representation of both cartographic and political-democratic. Going even further: it registered in its place is a vacuum or a current civil done but the last official use of the site had, even without a functional relationship with the present.
Unlike other fairs in the country, and even the most characteristic behaviors of the same and the markets in general, the Salty is not part of a focal point of transportation routes. Typically appear Fairs in intermodal transfer points, roadways, rail terminals in stations, etc. The current location of the fair is a point that, without being completely isolated from traffic networks and transport systems, has no relevance Retiro, Constitución, Liniers or any node of the style. Although located in the dawn of a train station, the relationship between the station and the show seems to rise to more activity produces a fair more and more fluid use of the station, rather it is the train station which has led to the emergence of the fair. The fair, regarding the movement of urban transport, has a proper motion, which functions as a "line of flight", a concept using Gilles Deleuze and Felix Guattari, for transport systems and standardized movements of a city. For most of that is fixed in place, the fair is an artifact in constant movement, is assembled and disassembled. Transport, however, express a coordinated movement, traceable both expected and part of a city or urban space as a map or a guide, but the show is and is not: has a proper motion on the motion that maps encode. The fair is a movement not visible within the control area of \u200b\u200bthe map trace. It's like a blind spot: the invisibility works. The fair in some respects operates as a reverse operating the Panopticon, designed by the philosopher Jeremy Bentham and taken up by Foucault, as a kind of model in its analysis of the disciplinary systems of modern societies. If the Panopticon worked as a prison monitoring and observation privileged to inmates, preventing them might not even know if they were being watched or monitored, the fair of La Salada, defined as an area liable to be watched, it moves in space no city can be captured and encoded. If the Panopticon surveillance strategy was to place the guard in a stealth plane, in the city maps of the control strategy of the fair and other informal events is to make them invisible to them.
It can be questioned, then, what makes certain processes of civil and spontaneous self beyond the official record and state maps. Knowledge codification made tangible in a map is a mechanism of power: a knowledge of a population and territory. The control that are, by the philosopher Gilles Deleuze, characteristics of the forms of power in contemporary societies, determine we understand the construction of the maps, and the latter, in turn, are instruments and control languages \u200b\u200bthat use names, dates and numbers. The movements of the multitudes who work and eat at the fair of La Salada, as well as the slums and the crowds of migrants moving to other areas that offer better job opportunities and moving beyond the state borders are like " lines of flight "beyond the state and municipal control. In his famous article entitled "Postscript on the societies of control," Deleuze predicted a future for the societies of control and type of resistance that such companies may occur: "It is true that capitalism has saved as a constant the extreme poverty of three-quarters of the community too poor for debt, too numerous for closure, the control will not only have to deal with the dissipation of the border, but explosions also slums and ghettos. " The fair is a product of the societies of control while escaping the logic of power characteristic of them. The "lines of flight" of the fair, from the slums or transnational migrants moving beyond domestic territorial borders is a movement in a static map, understood as a state of things: a kind of picture it always becomes out of date. Interestingly, only registered by the power of control of the maps the places where there are people, and the fact that people come to register there makes that space needs to be encoded and is a control object map. Therefore, spaces are no permanent settlements on maps. Sin, however, the fair of La Salada population flows, opening and closing positions, but the maps do not record that space and mobile population. When no specific code as the fair territorial phenomenon of La Salada, knowing state and / or city is putting it implicitly in terms of illegality, thus eliminating a language of power that is excluding those who were not predominantly part of the legal code of the maps. A control system is defined not only by what it includes in its domain and language, but also by what it excludes from its languages \u200b\u200band maps. In this sense, the fair of La Salada or the slums, who share the condition of invisibility and to function as escape movements on maps are spaces beyond the language of state power and at the same time are and can be at This object forms of control side, invisible and brutal. Just as the vanishing own mobile and dynamic logic of the fair of La Salada involve a movement beyond the control of knowledge cartographic forms of control that is subject to the same centrifuge may operate, mobile and relatively invisible. Although the show does not appear drawn or named in the maps and work on invisibility, can be generated every day, then, monitoring systems invisible to this space. Adriana Massidda
- Juan Pablo Scarfi
October 2008
Interview with Enrique Antequera
- Fair Manager Urkupiña - La Salada
BUILDING FAIR URKUPIÑA
What was here when you came ?
18 years ago acá había piletas, eran balnearios. Antiguamente comenzamos en el fondo, con una pequeña feria. No teníamos un lugar, íbamos rotando, hasta que conseguimos acá fijo, primero pudimos alquilar y luego comprar. En el ‘91 nos instalamos acá. Después se compró este predio de adelante. Este es el espacio más grande que hay, de las 2 ferias que hay, esta Punta Mogotes al lado y Ocean atrás. Cada una tiene su entrada independiente.
¿Los piletones dónde estaban?
Las piletas antiguas estaban en el fondo. Ocean y Punta Mogotes eran balnearios. Vieron la movida nuestra e hicieron lo mismo que nosotros, hicieron feria los distintos días. Mogotes and Ocean were functioning as sinks. We came and we moved and saw the move, business and closed the pools and made fair. The revenue they had nothing else in the summer, then in the winter ... nothing ...
Were you one of the founders?
Yes, I was one of the founders along with Gonzalo Rojas, who is in the lineup over there (points to a sign there at the entrance to the fair Urkupiña) and his wife. So everything started there. We got a fixed space here and well ...
How did you started nuclear Bolivian community?
We started selling on Bridge 12, in the street, on the floor. Sure, it started below. Already installed a small part of the community, and from there, from bridge 12, kicked off the show. It was a fair girl, was sold on the floor, then we started to run the place which was the street. Until we get a fixed place and then came with all the people here. We had the opportunity at that time laburar in Carnage and opened the door Lomas de Zamora. From whence we came here and started from scratch here. We had to fill the land, the land was low ...
You guys made the stuffing?
Yeah, yeah. We went with a group of exhibitors, some 300 merchants. Then he was widening, until we set up the fund's fair. Then in '95 With the same partners are committed Ocean Fair in '97 and was installed Punta Mogotes fair. The street fair is somewhat atypical, were looking to put on the side of the show, and then we took .. neighbors saw the move, the opportunity to rent places, and put 100 seats, 20 seats and rented them but do not pay anyone, but on the street do not pay taxes to anyone. All of them. That's what we're fighting with the provincial and national government to take it out. Who order, that put in order. But here we pay too much tax we pay, as I say 80,000 pesos in VAT we are paying monthly. We pay much more than many multinationals are here in Buenos Aires ... So we want to be fairly even this. Anyway, the decision is not us but we have politicians. Do
Mogotes fairs and Ocean functioned as sinks?
course .. These two functions and that there was no more ... was a parking lot, doing games, a wasteland.
How did the idea of \u200b\u200bputting the exhibition Urkupiña?
it was armed with the beast of the Bolivians. For us Urkupiña virgin is like the Virgin of Lujan here, you know? It is very popular there. Everyone will ask the Aug. 15 things for them, personal. On August 15 in Cochabamba Bolivia, do not know what it is, is a huge party. Urkupiña in Aymara means 'beyond the high', 'beyond the hill' orkopiña, in Aymara means. As the Virgin Mary appeared in different places.
There is a very close relationship between the fair and religion, right?
Yeah, yeah, the theme is very religious. There are a lot of belief in them. We had a party on 15 August. Before traveling to Bolivia, was going to dance there, everything.
Is the show traveled?
A group of 200 peddlers put together a folk group who say "La Morena" and from there traveled every year. They vacationed. It was traveling was involved danced together, all 15. But then, as urged all now, it is the party directly here. All August 15, falling as it drops, it is the party here.
What differences and similarities between the original party of Cochabamba and the party doing here?
All, all the same in every culture. After you have everything is fair in Latin America, here you have Peruvian, Bolivian, Uruguayan, there is everything, Chile. People come from all sides ...
How is the feast of the Virgin of Urkupiña?
Well, the party starts with a mass.
Where is it done? Here
the bottom, we have a chapel .. Now we're remodeling. Do not tell them to go because now it's all flooded. The creek rose and well ... The problem we have with the drains, you see. Just now we are remodeling all, instead of chapel, church going to be. We baptisms, weddings. Do
own fairground?
Yeah, yeah.
Well after Mass in the chapel, the procession begins, the procession will pray, we go with the virgin and the dancers and bands, orchestras. There is a big party today, in front of San Lorenzo in court Soldati. A collective celebration. The Virgin of Copacabana. If you have time, ask yourself a break now for later. No one knew if they would not do, but since it stopped raining, make sure. This Sunday and the Sunday of Mother's Day
"" La Morena "is the band?
is a folk dance group. Indeed nothing tradition. It marks a different guise of the traditional stage of them, how their lives were formerly slaves, has a meaning. Is the foreman ordered. One over the years, becoming known as everything. The other little girl had a party after the Peruvians and also ...
How was that conclusion?
Barbarian, by the way we learned something from them. Their food are different from Bolivians, then dance groups as well. When speaking of migration as well. When they themselves killed their chief was Inca, the English when Pizarro came to the country folk were all a plot, a must see. It is annoying to half who believes that everything that came out was good. It was all good, came to enslave, to take all the gold and kill people. A govern them. They did not come to colonize any more, came to wreak havoc. Yesterday too, were in La Noria a group, I do not remember his name, the day of tradition, the day of the race. There were also guys from the University of Lomas de Zamora. Well, mark the back, all that was. Instead of moving, many things fell. Ancient cultures disappeared. Who came to America came to make money. To colonize, no. He came to keep part of the territory, that is what you see every day. But hey.
The holidays kept some of the culture ...
Security. You'll Liniers, there are restaurants Bolivian Bolivian meals, some at the bottom (of the show) with what is seasoning. Part of the seasonings you have any potatoes, onions, peppers, chili, all is made, all to prepare food, do you manage the fund. After a couple of dining rooms are a bit precarious we are building. But that was before a meeting, we opened on Monday nothing else. Everyone here is crowded, do not know what it was .... was a tradition. Bands, not only of folklore but also cumbia,, 15 bands playing ...
Now all that was lost ...
Yes, if now was lost, with schedule changes, changes in days. Formerly the show opened a day in the week, we Mondays. When you buy Ocean, Ocean worked on Thursday. He then joined Mogotes Mogotes laburar wanted two days and there is descompagino everything. It was a day each, you'd think. You had a hundred thousand, two hundred thousand people at a trade show one day, was pure heads, could not walk, all went to one side and then all returned. No, it was awesome ...
A return filmed a Monday show, which was over a holiday, or going all to one side or the other, but you could not stop.
Is it a single image of the Virgin in the procession? Or are two?
Here we have two. Formerly eaters had their virgin and had her virgin fair. About power. Then unify. Traveling both here. We said no, the party is one, not divided in two, all alike. Here you always have things in order.
When we make the procession, going all down the street and then we entered and passed towards the portion of the posts, because they are very tiny hallways.
Do they come the children of the fairground? Bring
newborn creatures, like the big boys also collaborate. Follow the chain of them. Learning the trade. But hey, it's a place of contention, not only working but also restraint. So many times, that Habanos of illegality, the illegality of you have everywhere. The shepherd is taxed, medium, because it costs like everyone else. But not all illegal. Businesses are in order.
Media also installed an imaginary "La Salada" ...
Yeah, sure. What happens is that the media make you a monster ... and you're going to Florida and Lavalle and find clothes lying on the floor. Sarmiento and Florida, around the corner, Laurent selling shirts on the floor. Do I understand? Are all installed there, then it is a boludez. The CD on the street selling. So who allow this? Me? Then do not. This is something big that has been formed, but it is something that is distributed to all sides ... and the issue of labor supply is very large. In the mean time the country was very great restraint given to this area and the fairground. The recession that was the theme of radical government, all the problems, this was a contention for many people. There was nothing, the country cast, ruined and it worked fairly. Balanced a little bad that was happening. Some understand by corruption, marginalization, and everything else, but this is a source of laburo. There are rogues who make plays, as elsewhere, for sure. There we met people who have come out in the media and have come here to stroll, shop here. And you're going to say. Do not you come?
But hey, that's what they talk about the media. Some eat the back, that was the problem there was, of big business ate again. Here, has spent past years, with Rodo, 2 containers brought legal and 10 illegal ago. When speaking of double duty once ...
Did the feast of the Virgin is only the Bolivian community?
No, no, involving all all the showmen of all communities. And people from the community that is not pitchman and the Argentines also all participate here. This is super inserted, you imagine that the son of Bolivians who are in the country years ago she married Argentina, Bolivian same married with Argentina. Then he inserted the entire community, but the party is inserted around the world
Did convened and organized the fair?
Sure, it organizes the fair. And all sorts of people involved in all sectors, are not racists, we all shared here.
After bolviana community, followed by the Peruvian community here. Then the Argentines who work here. But most are Bolivian and Peruvian.
How long is the party?
to 10 at night. Estimated to begin at 2 pm, at 10 is cut. It used all night, dawn, but we started to cut a little security issues themselves.
dawned here and taken a risk. You mix the people, where so many people you mixture of laziness. In Soldati, on the feast of Charrua quiet you can walk, then there is much drunk, people stealing, no security but it is as big as the party that controls everything ... all there. Now cut all the 10 pm cut off the light ... each home, more than enough, dancing is fun, taking, it is that image, and not end badly ... But
extends far, they get drunk are lying around, cursing to blows, here we measure it by when the morning do not know what was this ... we had to throw them out .. when the fair was on Monday was the only beast that was ... still long. . We had to lower the blinds to go, and risk thereof. Our security is contracted until 10 pm. then came and left alone, random what could happen to anyone steal or kill him. We bitched ... we cut to some now ...
How many years is it?
It's been 3 years that is in place. Before we traveled to Bolivia, Cochabamba every August 15. Touching on that day show on Sunday 15 August, hope to finish the show to normalize everything and left with the Mass, procession and all. It's happened once. We usually performed the day after the beast. Anyway, we have to accommodate.
After you have the day of the Challa. Challah Day is here too, carnivals. February 2nd or 3rd week, as falling in Bolivia as we do here as well carnivals, Challa comes at a carnival, in the stands. Challah is like across northern Argentina, Tucuman is up across the country. Many people ignore it. Years ago, listening to Radio 10 saying "it takes challa ...". And he said .. these ignore the culture of the country itself. You know what they are studying is, Upper Peru was the whole North of Argentina, was all sing entendés one culture is maintained. The Yankees are coming to Bolivia, have their children, legal or not legal is installed. You're going to Santa Cruz and there are people like us here ... not all black boys. Here is changing a lot of race ....
"Pachamama is also here that weight?
The Pachamama has much weight. It has a ritual. It is made with mass. But each goes to his job and asks the earth to get along, which fruit all year round. They do their incense, buy the preparations that are brought from Bolivia and buy here, catching their coal and pulled his incense. And each post does the same and buy beer, shot with snow, pull takes place, playing with snow water.
Is to faithfully reproduce the party to be held in Bolivia?
The big stage is Cochabamba. The day of festivity in La Salada, a reproduction of Bolivia here. The people are very accommodating. I'm married to Bolivia 18 years ago, I adapted a lot of her culture. Then I started working with the show, but still, I am a Bolivian and more. You adapt to the customs of them.
And the idea of \u200b\u200bthe procession in between the posts have any significance? Like
Challah is for you to do well, you fruit, whatever you ask, that all fruit. That day is the feast of it and we are along with it. It's something.
Have to do with the prosperity?
If, prosperity, with what you tell and with the belief that one has. The Virgin Mary was born and appeared in various places, such as Lourdes, San Nicolas, etc.
In the church develop masses? Almost every day
fair masses are celebrated here in the place, for people who want to participate.
"Before opening the show?
During the day of the fair, church, day, 4 pm, 2 pm, which will come to participate, you can. As the days of work here .. as you get out of here .. you can leave the post, go out and participate.
Who makes them? Are they Catholic?
Yes, yes, Catholic. We have a father who comes. Before we had much contradiction with the theme of the priests ... this is the area of \u200b\u200bdestruction was that it was. They wanted to come and get the money too .. do not believe that no ... as in all areas ... not because they are the church ... currency come to look alike.
How Peruvian celebration?
The Peruvian party is going to start doing. We made a couple of Mondays ago. It was tiny, half-improvised, but good. They did some market vendors who have their holy .. I do not remember now what it is .. crossed my che ... the party ... It is the same sequence as that of Urkupiña. Mass procession is shared dish. Dancing. It makes the community itself. Everyone involved. They seviche, which is raw fish with lots of seasonings. We do it in the dining rooms or improvise the scene. Too bad it's all flooded, so I brought over here. Charrua
The party, for example, is a street in Soldati hence started the holiday. From there the party. The Feast of Celina as is done in Celina. The party is in the salt Urkupiña.
ORGANIZATION - INTERACTION OF FAIR
have political contacts?
Yes, many. But still, you will talk, but nobody wants to play to make a big move because of fears of how they can be stopped politically. We have already spoken, but like most of those who work outside are foreign ... they do not care, either socially or politically. Work for them and go.
What is the interaction between different markets?
No, no, nothing like that. Each to their business. All you have in common are the showmen, who have positions in the three fairs.
How are deciding on the opening days of the fair?
That if we agree because it is much trouble. One opens at a time and another in another, you know, then there must agree.
does each of assemblies?
No, we do a meeting on just managers of each fair. Imagine that we created this, so we know how it works, how the movement. Only we connect with the other fairs to agree. But only administrators. But we know how it works and what needs carny, then you no longer have to ask a lot. If you ask a lot, mess weapon here, like everything else.
Any other problems?
No, they put together different fairground fairs are sometimes complicated by the assembly of the seats. If weapons are fair one at a time and another in another no problem, but as we put together three shows at once, have to separate the same product in three parties. So sometimes they are not, so sublet.
"Inside Your fair as is the organization? Here we
homeland security, private security. We have collectors who will collect the expense on the job. The pitchman will sometimes pay to the office. Since this work, for the convenience of them, we send a collector to the post. Then you have people walking the next day, pay 20, 30 pesos, that sells candy, cigarettes, food. We have to put the fairground, because they can not move at times, then one you supplied in the same place at all.
"All these buses are constantly entering and leaving the show come from?
of the provinces. From Jujuy and Salta to White Bay, and Mendoza, and for this side, all the suburbs. Comes
silver or ask someone to change. Not well understood.
manguenado live here. I have rotten. Laburo not money they ask everyone. Mama .. do not know what this is .. larvaje you have here is everything. Be careful .. because ....
Here in this more organized ....
Yes, it is organized, it happens that you know everyone in here, walk and run the risk. There are many people who love you but there is always some moron who you want to complicate the day .... I went around to the door of the show, one who works with the cars, which carried the goods to the people, stealing. One night I was re tabletting wrong with the door fucked while we did not realize, fucked fucked so much that he stuck ... dresses .. not to ....
to cap .... Saco
triggered a 45 and me not out thank God. You spend stages .. all there. There is everything, as I said there are people who come to ask laburo, that comes to people all the time .. manger there are asking ....
children are approaching by saying "Hi Quique, Quique hello." "Go there", "go there." One of them is with a car, working.
These (for kids) we are rescuing here .. many boys about the issue of adding all that .. then we have here, what banks to keep as containment, you pay 50 handles per day and are here ... work, I have them here are here ... are busy during that time ...
Where do they come?
come from the area, are the guys that are here. There is no future for them to understand, this area is nothing. So sometimes I feel anger politicians when they talk about child exploitation, this has just happened is 18, but I have smaller children of 13 years, 14 years, but what content? Why not pursue a policy of containment, and that I can remove them from the street, their heads filled with something else and one day I can come these crazy and make me a barbarian quibombo the theme that you have children you work. What are you doing? This kid if I have it here, is getting high in the corner. And that happens, it happens daily. There are many guys who could rescue, others integrate into the farm. Some recover, some not, are equally represented. It is not easy .. dresses ... we take them to rehabilitation centers ... For example here I have it from 6 in the morning, at least until 4 pm I have it here. This is also what produces the show ... This area if not for the fair, eat each other. This was once no man's land. Here stood the great bands here ... all had bands here ....
was desert all ....
What problems seek to solve the three fairs?
The problem we have is the street. The congestion we have in the street because people made down the street, the sidewalk to the street and locking all, no movement. Here if there is an accident, we have no way out. We do, because we know every corner and exit. But people who come from outside an accident grabs something ... is what the authorities claim, if not take it out if you can not remove, improve it, to give you another way of life .. but is complicated ....
Is the three organizers together to talk about it? The three organizers
talk about it. On the Street Fair there are no rules. They do their business, hire two to three times the post during the day, take the money and go. They could care less what might happen next. Those are the problems we have had .... in 2003, 2004 ... out in the media fair in salt quilombos, fights, it was sort of clean the site. Not achieved. Well, at least it better, do not say that they remove the source of work but the best, the order, does not pass a collective, we, no one comes .. because arm positions in the street. If I were on the trail is something else, but lower to the street ... An ambulance does not happen. In fierce day that passes, forget about an accident here, does not reach the hospital.
The train is also a danger, the two armed're wearing expensive. Train honking or waiting a while to get through .. do not know what it is ... pass over the creek. Disorder, is terror. Above the image is that ... Fair of the bank .. and not ... nothing to do .... no man's land outside is everyone does what he wants ...
together When the organizers of the three fairs?
every so often when we see the need to do ...
Could achieve some goal?
not yet. There are many commercial bid dresses. This bid to see who s the best of the 3, who is first. It is not easy. There is plenty of competition. At one point he disarmed all this because I opened first, then opened earlier .. rotated end up working on a Tuesday and Thursday .. by gain scheduling. Then we had to sit down and talk again. Let's make this time and in this way.
Where do together?
administrations in various trade fairs, is changing.
The oldest are in the seasoning. Years who are here, saw how he grew it, as it was born.
seasoning
The theme is very strong.
have to see it ... Now I ....
Interview with Mary - Urkupiña pitchman -
How Urkupiña party? Urkupiña
the virgin is the Bolivian community. It started recently, but it grew huge, uncountable. We must have faith, faith most of all, when you have faith you will help. When you what you need, she gives it to you. It's a nice party, so I enchanted to traditional
Do you make offerings?
not
What promises?
Yes, if you promise if you have to meet him and she gives you what you asked ... prosperity is ...
How was the party of the Peruvian community? I
I am Peruvian. This celebration of the Peruvian community, is a department of northern Peru is Ancash, is a little saint is San Miguel Arcangel. It is a miraculous little saint that protects and cares for you. Sometimes, if you're having a bad time for, you ask. This we have been celebrating 8 years ago here in Buenos Aires, started a family reunion ...
Where is celebrated?
interns at home and then when I was growing up it was going to locals. Local rented. And now this year was held at the fair by Quique Urkupiña and Mrs. Veri. We gave the site. We said no, we said yeah, well bring whatever they want. Here are many peddlers
Peruvian community. We believe that with 300 market vendors are going to have the party, but we had over 1000. A lot ...
What has the party parts?
It begins with a Mass, followed by a procession through the posts with the image of the saint, then comes the lunch comes the dance is a dance. Then there are all orchestras. Then the gun dance well, it wants to follow, still long. And that ...
What are the differences between party and party Urkupiña Peruvian community? Differences
none. Each with their faith. The feast of the Virgin for being a virgin is very luxurious, is most striking. For the same foremen who have, is bigger than the party.
Why do the party based on this saint?
Because we believe in it
Is it an important saint in Peru?
is a very important saint back in Peru. It is celebrated on 29 September, which has to be in the day, must be the same day here and there We are Peruvian but let's move in 2009 here ... Why? Because we have faith in the virgin
How many years is at the fair?
13 years or so
When did it begin?
Yeah, yeah when I started. I saw all the growth.
What is the relationship with the other fairs?
All right, all right, Some people work more, some people work less but they all work. Fortunately, thanks to this fair, many people How many people work here? Thousands of people have their jobs here. Mrs.
A 2 guests joined them and had to continue serving.
Molins María Constanza - Ana Isabel Guerin
Sunday October 12, 2008
What if, no, we're going the other way, there is no other side, we ended up sitting at the bar, located under one of the bases and surrounded by a fitness center with pool abandoned. Also had a games room (the bar), with ping pong and some arcade in 1986 approx. 
Ana Ana - Martin Nicholas Paul 
finally take us to their homes, their mushroom village aspect gives to the community. Adobe walls are 45 cm thick, that are ramming hard and mixed with different oils to achieve waterproofing. The thatched roof creates the golf ball effect, leading to a minimum wind drag when hurricanes, because the wind rubs air capsules, not the roof itself. We 
¿Eran terrenos desocupados? 
I do not know ... more than 20 years should have passed with abandoned pools, we came here in '90. Just started to install ... This was re fucked, you know what it was this here? It was a mob, was an area re screwed, stopping all crime here ... when it started to grow the fair, many have married peddlers of these people and many have pieced too. And working at the fair too. FESTIVITIES 
