By Valentina Giambanco
Un cielo tan azul que duele mirarlo. Árboles centenarios de más de treinta metros de altura. El niño corre descalzo. Se detiene en un pequeño claro, jadeando, y escucha. Tiene as soon as, puede que doce años, y los ojos desorbitados. Sus vaqueros muestran desgarros, los angeles camiseta gris está empapada en sudor y las mangas se pegan a sus escuálidos brazos. Los cortes en l. a. tela dejan ver su piel, y l. a. sangre le cubre los brazos. Se aparta un mechón de pelo de los ojos y vomita lo poco que le queda en el estómago. Se apoya en un árbol y luego cae. Arrastrado por los angeles gravedad, su cuerpo pierde el equilibrio y se abre paso entre las hojas caídas. los angeles tierra cruje y se mueve bajo sus pies. Seattle. Han pasado veinticinco años desde que tres niños fueron raptados en el bosque; sólo dos volvieron con vida, el cuerpo del tercero nunca se recuperó y su muerte y el misterio de lo que ocurrió aquel día han marcado las vidas de todos los implicados. Dos semanas antes de Navidad una familia aparece asesinada en su casa. Todas las pruebas apuntan a un hombre temido a ambos lados de l. a. ley: John Cameron. Él fue uno de los niños que sobrevivió al secuestro; el otro period el padre de l. a. familia muerta. El asesino ha dejado un mensaje grabado en el marco de una puerta: TRECE DÍAS. Es el tiempo que concede a los angeles detective de homicidios Alice Madison para que comprenda su propósito y cumpla el papel que le tiene destinado. Ahora ella, para atrapar al psicópata que está detrás de estas muertes, debe traicionar a sus compañeros y hacer un pacto con el diablo. A los trece días, l. a. línea entre el bien y el mal se desdibuja en l. a. lucha por alcanzar los angeles justicia.
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These punitive assessments are radically different viewpoints and hinge on two central moral axes: a view of rights and when, if at all, it is permissible for a person to be absolved of his right to life because of an action taken. There is no less of a moral barrier between one culture in which individuals believe that a sacrifice of the first born in every family on the first day of the second month of each year is needed to placate the gods who control the rain, and that of another culture in which persons believe that human sacrifice under any condition is morally impermissible.
The culturalist betrays history. He betrays it by failing to admit the contextual and interactive quality of cultural and or group identity. History is replete with cases of the hybrid nature of identities that are taken to be ineluctably pure. These identities are not only the result of colonial chess maneuverings, but also of the elemental environmental shifts, internal political dissolvements, and realignments. Donald Horowitz points out that in the late 1960s in Assam, Bengali Muslims found it advantageous to have Assamese declared as their language.
The rules for interpretation are revised. Meanings are abandoned, old selves modified and, sometimes, cast aside. The ambiguity of social reality is acknowledged and our moral becomer sees what the Stoics first articulated centuries ago: that a wider reclaimable humanity lies beneath the overdetermined local identities we thought formed the largest layer of our essence as human beings. The cosmopolitan self, therefore, realizes that identity is negotiable. It sees itself as a compound of many varied value conceptions, and authenticates itself according to criteria that legitimize the moral ideals that enable one to live in the most socially exalted and just manner with one’s fellow human beings.