This doctoral dissertation examines the social representation of masculinities in the contemporary Colombian cultural industry. The corpus of the study is composed by the novels of four Colombian writers (Santiago Gamboa, Alonso Sánchez Baute, John Better, and Efraím Medina) and their contributions to SoHo, a magazine for heterosexual men that is considered the Colombian version of Playboy. The research proves that gay and trans male bodies and subjectivities are commodified, spectacularized, and appropriated in order to include them in the late-capitalist logic that Colombia adopted at the beginning of the 90s. This dissertation relies on an interdisciplinary approach that combines Literary, Cultural and Gender Studies, and Queer Linguistics. In the first chapter, I argue that SoHo is a site of hybridization where local, regional, global, as well as hegemonic and counterhegemonic discourses about male Colombian sexuality concur. The second chapter focuses on the representation of gay and trans masculinities in Locas de felicidad (2009) by John Better and Al diablo la maldita primavera (2007) by Alonso Sánchez Baute, and shows how these Colombian authors question the neoliberal policies implemented in their country by constructing the male gay body as a commodity. Such construction reveals that LGBTQ subjects can only be fully considered citizens if they are useful to the imperatives of a liberal market economy. In chapter three, I explore the connection between Colombia's armed conflict, neoliberal policies, and masculinities in the novel Plegarias nocturnas (2012) by Santiago Gamboa. In this analysis I demonstrate that a violent, protectionist, and liberal masculine figure was erected in Colombia's national discourse as one of the means to cope with the longstanding military conflict in the country. Plegarias nocturnas contests this figure by emphasizing queer ways of living. The final chapter deals with Sexualidad de la Pantera Rosa (2004) by Efraím Medina and shows that although the subaltern protagonist of the novel presents himself as a critic of patriarchy, the power of his criticism is concealed through the use of an ironic and ambiguous discourse that, in the end, leads to the conservation of his heterosexual dominance. This research project is the first to analyze contemporary Colombian masculinities. The study of the rhetorical strategies employed by several writers to portray late capitalist masculinities enriches our knowledge of 20th and 21st-century Latin American literature demonstrating how it reflects the sociopolitical and economic changes of this period. In addition, by looking at how Colombian masculinities intertwine with regional and global gender politics, this research contributes to the current debates about sexual minorities and their role in maintaining neoliberal normative ways of living. Therefore, this study proposes innovative discussions regarding how the South reproduces and/or contests hegemonic discourses.

“Contested legalities in colonial Mexico : Francisco Xavier Gamboa and the defense of Derecho Indiano” explores the legal culture of late colonial Mexico through the lens of Francisco Xavier Gamboa, the most celebrated Mexican jurist of his era. Born in Guadalajara in 1717, Gamboa practiced in the courtrooms of Mexico City, represented the merchants guild of Mexico in Madrid from 1755 to 1764, analyzed mining legislation in the 1761 Comentarios a las Ordenanzas de Minas, and served three decades as an Audiencia judge until 1794. His long career encompassed the most salient features of the legal culture of his time. The central argument of this dissertation is that the legality Gamboa embodied and defended, known to historians as Derecho Indiano, came under attack in the period of the so-called Bourbon Reforms during the reign of Charles III. Led by José de Gálvez, the visitor-general of New Spain in the 1760s and later the secretary of state for the Indies from 1776 to 1787, the crown sought to streamline the legal order in order to root out corruption, restrict local autonomy, and strengthen royal authority. Gamboa and many other experienced officials opposed this effort. They argued that the old legal order, which recognized local customs and guaranteed judicial autonomy, provided the flexibility needed to maintain the Spanish empire in America. This contest in legalities marked the emergence of a centralized state in Spanish America and the moment when the Spanish legal order began to lose its legitimacy in America. / text

The thesis is focused on analyzing the most common translation shifts in the translations of Santiago Gamboa's novels Perder es cuestión de método (1997) and Necrópolis (2009). The theoretical part is based on the presentation of novels and on the analysis of their reception in Spanish-speaking countries and in the Czech Republic. The work also presents two Czech translators, editors and Czech publishing houses, which published these books. The practical part is devoted to the analysis of translation shifts in both translations, we work here with the theory of expression changes and with the theory of shifts in the translation by Anton Popovic (1975, 1983), specially, we focus on individual shifts (lexical instantiations, transcription, omitting of significance, inserting of significance etc.). Keywords: Gamboa, shifts in translation, reception, reviews, translatological analysis, Holišová, Hurdálek, Nekropolis, Prohrávat se musí umět

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Comprendre les présupposés qui fondent les rapports au monde des individus selon leur appartenance civilisationnelle nécessite des outils et une méthode permettant de répondre à trois questions principales. D’abord, comment aborder le rapport que des individus et leurs collectivités entretiennent avec le monde et avec l’Autre selon leur propre système d’interprétations et d’explications de ces réalités? Ensuite, comment penser la diversité des collectivités humaines qui établissent de tels rapports? Finalement, comment aborder les dimensions collectives à travers les discours limités d’individus? Deux outils m’ont permis de prendre du recul face à ma subjectivité et d’accéder à un certain niveau de réalité et de validité quant aux faits rapportés et aux résultats atteints. Dans un premier temps, le réseau notionnel articulant les conceptions du monde (Ikenga-Metuh, 1987) comme phénomènes de civilisations (Mauss, 1929) accessibles par l’analyse des représentations sociales (Jodelet, 1997) permet de définir et d’étudier l’interface entre l’individuel et le collectif. Dans un deuxième temps, l’opérationnalisation de la recherche permet de cerner le XVIe siècle comme moment de rencontre propice à l’étude des civilisations andines et occidentales à travers les représentations du Soi espagnol et de l’Autre inca du chroniqueur Pedro Sarmiento de Gamboa. Finalement, la méthode d’analyse de discours (Sabourin, 2009) lève le voile sur une grammaire sociale polarisante entre le Soi et l’Autre, laquelle traverse les trois univers de sens (religieux, intellectuel et politique) observés dans le discours de Sarmiento. La mise à jour des positions théologiques, intellectuelles et politiques de l’auteur ouvre à son tour sur les récits et discours collectifs propres aux civilisations occidentales et andines de son époque, et permet un questionnement nouveau : cette polarisation est-elle unique à la localisation sociale de Sarmiento ou constitue-t-elle un phénomène civilisationnel proprement occidental ? / Understanding the assumptions underlying the relationships between individuals and the world according to their civilizational affiliation requires tools and a method to address three main questions. First, how to approach the relationship individuals and their collectivities maintain with the world and with the Other according to their own set of interpretations and meanings of these realities? Second, how to envision the diversity of human collectivities which establish such relations? Finally, how to approach the collective dimensions through limited individual discourse? Two tools enabled me to distance myself from my own subjectiveness and to attain a certain degree of reality and validity as to the stated facts and the achieved results. First, the notional network linking worldviews (Ikenga-Metuh, 1987) as a civilizational phenomenon (Mauss, 1929) accessible through the analysis of social representations (Jodelet, 1997), enables the identification of an interface which can be studied between the individual and the collective. Secondly, research operationalization makes it possible to identify the sixteenth century as a significant crossroad for the study of Western and Andean civilizations through Pedro Sarmiento de Gamboa’s representations of the Spanish Self and the Inca Other. Finally, discourse analysis (Sabourin, 2009) unveils a polarizing social grammar between the Self and the Other which involves the three realms of meaning (religious, intellectual and political) observed in Sarmiento’s discourse. The author’s theological, intellectual and political positions thus revealed lead, in turn, to the collective stories and discourses which prevailed in Western and Andean civilizations at the time, and invites a further question: Is this polarization unique to Sarmiento’s social location or does it constitute a truly Western civilizational phenomenon?

Comprendre les présupposés qui fondent les rapports au monde des individus selon leur appartenance civilisationnelle nécessite des outils et une méthode permettant de répondre à trois questions principales. D’abord, comment aborder le rapport que des individus et leurs collectivités entretiennent avec le monde et avec l’Autre selon leur propre système d’interprétations et d’explications de ces réalités? Ensuite, comment penser la diversité des collectivités humaines qui établissent de tels rapports? Finalement, comment aborder les dimensions collectives à travers les discours limités d’individus? Deux outils m’ont permis de prendre du recul face à ma subjectivité et d’accéder à un certain niveau de réalité et de validité quant aux faits rapportés et aux résultats atteints. Dans un premier temps, le réseau notionnel articulant les conceptions du monde (Ikenga-Metuh, 1987) comme phénomènes de civilisations (Mauss, 1929) accessibles par l’analyse des représentations sociales (Jodelet, 1997) permet de définir et d’étudier l’interface entre l’individuel et le collectif. Dans un deuxième temps, l’opérationnalisation de la recherche permet de cerner le XVIe siècle comme moment de rencontre propice à l’étude des civilisations andines et occidentales à travers les représentations du Soi espagnol et de l’Autre inca du chroniqueur Pedro Sarmiento de Gamboa. Finalement, la méthode d’analyse de discours (Sabourin, 2009) lève le voile sur une grammaire sociale polarisante entre le Soi et l’Autre, laquelle traverse les trois univers de sens (religieux, intellectuel et politique) observés dans le discours de Sarmiento. La mise à jour des positions théologiques, intellectuelles et politiques de l’auteur ouvre à son tour sur les récits et discours collectifs propres aux civilisations occidentales et andines de son époque, et permet un questionnement nouveau : cette polarisation est-elle unique à la localisation sociale de Sarmiento ou constitue-t-elle un phénomène civilisationnel proprement occidental ? / Understanding the assumptions underlying the relationships between individuals and the world according to their civilizational affiliation requires tools and a method to address three main questions. First, how to approach the relationship individuals and their collectivities maintain with the world and with the Other according to their own set of interpretations and meanings of these realities? Second, how to envision the diversity of human collectivities which establish such relations? Finally, how to approach the collective dimensions through limited individual discourse? Two tools enabled me to distance myself from my own subjectiveness and to attain a certain degree of reality and validity as to the stated facts and the achieved results. First, the notional network linking worldviews (Ikenga-Metuh, 1987) as a civilizational phenomenon (Mauss, 1929) accessible through the analysis of social representations (Jodelet, 1997), enables the identification of an interface which can be studied between the individual and the collective. Secondly, research operationalization makes it possible to identify the sixteenth century as a significant crossroad for the study of Western and Andean civilizations through Pedro Sarmiento de Gamboa’s representations of the Spanish Self and the Inca Other. Finally, discourse analysis (Sabourin, 2009) unveils a polarizing social grammar between the Self and the Other which involves the three realms of meaning (religious, intellectual and political) observed in Sarmiento’s discourse. The author’s theological, intellectual and political positions thus revealed lead, in turn, to the collective stories and discourses which prevailed in Western and Andean civilizations at the time, and invites a further question: Is this polarization unique to Sarmiento’s social location or does it constitute a truly Western civilizational phenomenon?