La Vuelta Del Malon Analysis Essay

@karyssa_13 omg so do i and i'm doing her 6 page research paper smh..but i'm so serious about that idea..i could stuff our notes in my purse

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ÁNGEL DELLA VALLE, LA VUELTA DEL MALÓN(1892), ÓLEO SOBRE TELA, 186 X 292 CM. MUSEO NACIONAL DE BELLAS ARTES, BUENOS AIRES   

 

 

 

 

 

 

 

En 1892, Ángel Della Valle (1855-1903), un pintor argentino hijo de inmigrantes italianos que se había formado en Florencia con el maestro Antonio Ciseri, terminaba la pintura La vuelta del malóncon el propósito de exhibirla en una gran exposición conmemorativa del cuarto centenario del descubrimiento de América que se organizaba en Chicago. Contando esta participación en el envío argentino, esta tela se exhibió cuatro veces a lo largo de dos años, una frecuencia inédita si se tiene en cuenta que no existía aún el Museo Nacional de Bellas Artes y el circuito local de las artes visuales era muy restringido. Según los estudios de Laura Malosetti Costa, cuando el cuadro se pudo ver por primera vez en una vidriera de Buenos Aires, la gente se agolpó en la calle para verlo y la crítica lo celebró como la primera gran obra indiscutiblemente argentina.

La tela representaba, en las grandes dimensiones del género histórico y con un grado de exotismo no muy lejano al del orientalismo, un tema conocido por el público porteño: un malón de indios como los que habían saqueado haciendas y poblados, aun en las afueras de la ciudad, hasta no mucho tiempo atrás. Este conjunto de indios de rostros rabiosos y vociferantes se llevaba en su regreso al galope tendido, además de los despojos de una iglesia profanada, una mujer blanca. El tema tenía una larga historia en las letras y, en menor medida, en las imágenes. Pero hasta ese momento no había sido tratado en gran formato. Este cuadro se convirtió en el punto de llegada de una larga tradición sintetizando los elementos de un mito que alcanzaba dimensiones nacionales luego de la campaña militar de Julio A. Roca, a partir de la cual los “indios del desierto” se percibieron como algo del pasado. Pero además, desde su primera recepción, La vuelva del malón fue una pieza clave en el proyecto de los artistas plásticos al ubicarse en la articulación de esas ideas y tradiciones con la difusión ampliada del criollismo y la apertura de una nueva visibilidad para la pintura al óleo de gran formato en la ciudad.

La composición de Della Valle no se aleja demasiado de las representaciones europeas de tropillas de moros e invasiones de bárbaros. Presenta una configuración de sentido inequívoca y conmovedora en cuanto a la justificación simbólica de aquella guerra de exterminio finalizada por Roca en 1879. En 1892 ya no había malones en la pampa, el indio aparecía como un enemigo vencido, aun cuando continuaran las guerras y matanzas en otros puntos del territorio. De modo que esta representación aparecía como una evocación de la “vida del desierto” en un pasado próximo pero superado. Envueltos en una luminosidad fría, los indios aparecían revestidos con todos los signos que indicaban su carácter de enemigos de la “civilización”: las cabezas cortadas de sus víctimas, los objetos litúrgicos robados de una iglesia y la cautiva blanca. El paisaje con un cielo gris plomizo que ocupa una tercera parte de la tela muestra una tormenta que, al igual que el malón, se disipa. En este sentido, los habitantes “del desierto” parecen identificados como parte de la naturaleza (y no de la civilización) en una mirada romántica compartida por una clase terrateniente que se veía beneficiada por la “pacificación” de la pampa.

En el imaginario rioplatense –explica Malosetti Costa–, la escena del malón, y en particular el rapto de mujeres blancas por parte de los indígenas, llegó a adquirir en el siglo xix el valor de un símbolo relativo al conflicto entre blancos e indios, entre hombres “civilizados” y “bárbaros”. Esta dinámica de identificaciones y antagonismos (en la que el Otro fue el indio, el gaucho o el inmigrante) parece haber tenido una significativa gravitación en la conformación de identidades subjetivas en términos de nacionalidad.

En todos los casos analizados, poner en imágenes esas tierras, costumbres y fisonomías formó parte del proceso de consolidación de hegemonías a partir de la objetivación de ese Otro. En este sentido, no se trata de problemas exclusivos del arte, sino de procesos más amplios de simbolización que implican formación de identidades, diferencias y asimetrías que tuvieron en las representaciones visuales un lugar central de definición.

 

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