A PROGRESS IN QUITO 
Taurine and Antitaurino IMAGINARY IN QUITO * The bull has its mythological significance in primary cultures, and from the European Mediterranean mythology (Persian, Babylonian, Greek and Iberian) is an animal revered, idolized and mystified by his relationship with the strength, fertility, lightning, storm and rain or the representation of lunar phases, while, from the Judeo-Christian mythology and Catholic constitutes a "diabolical representation" barbaric and pagan tradition, reaffirming its status as "animal" less and wild against the human being supposedly "superior" and endowed with thought, feeling and "reason."
It should be noted that the bull "is used" in bullfighting, is a "bull" built in a slow, systematic and sometimes genetic intervention, to perform at fairs, tournaments, runs and other "bullfighting" since the Middle Ages, eventually asserting itself in the Iberian peninsula and the subsequent English Monarchy and Republic, which has not happened in other European territories , especially the Mediterranean area.
bulls, cows and livestock grazing, verbigracia the "bullfighting" came to our land during the invasion and "conquer" the English, and over time has had a steady but uneven growth, driven by the ideology of "pure-blooded", of " white "and of" hacienda ", besides being linked to the macrobiotic diet modification by that omnivorous Andean touted as superior to the alien English population, this adds to your link and apparently unusual alliance with the religious practices and Christian implemented by the authorities of the Catholic Church, love of his rough correlation with the authoritarian political administrative system, from the colonial regime.
A recovery of the colonial imaginary is made in the early years of the decade of 60, to the point that Quito and "Jesus Fair of Great Power "was taken up by the Catholic Alliance, Quito, Inland Revenue, before the advancing danger of" international communism "under the bad example of the" Cuban revolution "for the revolutionary youth of the time and Ecuador, has since been promoted as "Best of America" \u200b\u200bdue to the presentation of "renowned bullfighters, coinciding with the strengthening of the imaginary" colonial and pure "of" Foundation of the very noble and very loyal San Francisco de Quito, December 6 , 1534, in accordance with the spread of Catholic religion supposedly "civilizing" implemented by the English crown.
A contemporary discussion between "party" and "killing" it can be interpreted as part of the discussion of imaginary contemporary world between those who support the attachment or reverence for nature "as primary parent or native indigenous societies and those who advocate "modernity", denoting the areas of bio-cultural awareness and projection biopolitics, a pretext of real criticism and anthropological canon euro-centric and / or "speciesism" (human beings evolved as the only species) This last article from the "society West "(as for instance Judeo-Christian mythology) as well as a symbol of the permanence of a capitalist ideology that claims to" global "universalist" in tune with technological progress "of" developed countries "in the world.
Those with taste and penchant for bull advocate, "going beyond the artistic to the political, that" democracy "all people" are free to act and to choose what they want, "as a life option, cultural and festive. "This debate always brings controversy since the new consciousness of identity in Quito, because bullfighting is a party in place since the colonial era on the solstice and equinox festivals and indigenous sacred places, indigenous courts or shafts or road ceques ritual, the same that are held in syncretic form to our days, form of roads and routes of processions or pilgrimages have been gradually occupied by colonial buildings and Christian churches, including bullfighting has served as a mechanism of proselytism and concealment of activities indigenous rituals of sun and moon, supposedly being implemented as a feast " popular in smaller towns and even villages Andean strong indigenous population, governed until recent years, small-town elites to claim "white-mestizo."
to their "lovers", bullfighting is considered "art" real "poetry" to "aesthetics" for all "symbolic" that it entails. However, bullfighting in general terms it can be considered as an ideological deliberately ritual, full of intent and for certain sectors, such as the remaining term of Manichaeism religious ideology that stigmatizes and establishes insurmountable differences between "good and evil" , between "life and death" "Between light and dark" in addition to being advocates for an act of courage of some super-heroes ("matatoros") who risk their lives, faced with an animal whose characteristics are courage and behavior " instinctive nature, making the act a true bullfighting metaphor for supremacy of the "civilized world" against that barbaric and "wild" of worship and reverence for nature "yet to be dominated" world view supposedly backward "remnant of the people primitive. "
Fashion is also a fundamental part of the imaginary bull equatorial, as has been seen each year, generating a new trend in the way they dress and use the "suit of lights" from the already remote feudal times, the "matatoros" today euphemistically called "bullfighters" and denotes its influence in the dissemination of "fashion" among those attending the "party" under the use and / or abuse anarchic fashion codes and expressing so pathetic baroque costumes to "the Andalusian" " the cowboy "and" montubio equatorial latter by the use of smart "Panama huts, sunglasses and designer jeans, this adds the manipulation of models and accessories that are considered desirable or real codes of "good taste" of distinction by the local elites, who pose for the cameras of the media cutting yellow, making visible a real folk " jet set "political, intellectual and artistic.
Although most of Quito's population does not show any interest in this activity without ancestral cultural tradition and that the "bullfighters Ecuadorians have no great reputation internationally, the company created to manage Fair with wholehearted support of the municipality Quito: CITOTUSA and the Ecuadorian farms "fighting bulls, consider the bullfighting as a commercial crusade to gain alternative to their" interest-capitalist agro-pastoral "and stands as the proponent of a" good image for the city of Quito and the entire country, so that in recent years have been unusual reappearance in our midst are also "native matatoros: some children of farmers and cattle ranchers (as the previous rather came from sectors) being usually magnified their shares in the markets of Mexico, Colombia and Peru, and on occasion memorable to the legendary bullrings of Spain ...
The essence of bullfighting, bullfighting future discussion, at this point in the first decade of the century and during the "50 th anniversary of the show Jesus del Gran Poder", seems to be centered between the commercial interests of "the business of party "linked to the appearance" milk-tourist and business "of the event, with those of" ordinary citizens "and particularly with those of environmental activists," animal "and managers of the new urban anti-colonial imaginary by a" millennial Kitu "and multicultural breaking the colonialist vision Quito by the pseudo-pure, traditional elites, want to give new meaning to the current metropolitan city and not be a "English city in the Andes."
If bullfighting argue that this deadly activity: it is all a "party of popular tradition," and business groups anchor their collective identities in "English Foundation" Resalat also the "huge profits" that "JESUS \u200b\u200bTHE FAIR GREAT POWER "brings to the country's economy, and even the" popular sectors "who encourage bullfighting with marginal economies," even with the sale or smuggling of large amount meat-fishing during the season, which is sold and consumed illegally and sometimes illegal in poor neighborhoods and villages in the micro region quitense.
activation
This imaginary economic and tourism in the city, whose statistics and goodness to the whole population are not evident, is supported, disseminated and promoted through mass communication strategies at the written, radio and even at audiovisual entertainment programs, happily without further hearing before other entertainment of our happy little television industry, all show the efforts of financial capital and landowner taurine, to revive the qualities insertion of Quito, in the "international tauromaníaco circuit."
In regard to the contemporary imagination of Ecuadorians against bullfighting, this looks more and progressive way, be rejected and it is very possible in a short time, the implementation of a referendum to despite the abolition of the municipal government complicity to avoid it, then we would attend a new scenario to think about their meanings are derived from angles social, historical, ecological, multicultural, as in previous polls, the majority of the population of Quito, considered as an "act cruel "for both human beings act and observe, in addition to the animals involved in this act of violence and tortured; imaginary are consistent with the interests of the world population on the animal species and the state of nature in general especially at the phenomenon of global climate change. Diego Velasco
Kitu Andrade, Land half
December 1, 2010
DAY OF THE RESISTANCE OF PEOPLES Kitwe
