It's hot. Very hot. Too much. And I don't formulate this evidence as an experienced climatologist, but as a simple inhabitant of a world increasingly close to boiling point. Faced with this climatic exceptionality, which is already sensed as the new normal, the much-coveted air conditioning units, despite the immediate well-being they provide, contribute to heating the outside even more. Perhaps that's why, in the midst of a climate emergency, the oldest solutions are once again proving their validity. And is there anything more ancestral than a fan?Just a few years ago it seemed that this object had been relegated to a simple folkloric souvenir, adorned with inevitable kitsch Hispanism motifs. Today, on the other hand, it has regained its place as one of humanity's oldest, simplest, and most sustainable technologies. But, has this always been its function: to make wind? And, despite being an inseparable complement to the flamenco stereotype, is Spain really its place of origin?

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The French beach of Pampelonne, which during the seventies and eighties became one of the great symbols of European body liberation, is far away. Press photographs showed stretches of sand dotted with umbrellas and bodies where the "topless was not the exception, but the rule. Neither were the Costa Brava, the Costa Daurada, the Costa del Sol or Ibiza, where the spirit hippy and the impulse of the sexual revolution turned the bare breast into an expression of freedom. Slim Aarons' photographs immortalized that carefree way of inhabiting Mediterranean leisure, where the semi-naked bodies of bathers were part of the landscape naturally, without dramatization or scandal. It was not about sexualizing the body, but precisely about freeing it from the gaze that turned it into an object and lightening it from the weight of centuries of moral demonization.That landscape, however, today seems almost an archive photograph. Not only because fifty years have passed, but also because the reality it represented has been fading away. The topless, which for decades was part of the usual landscape of Mediterranean beaches, is today an increasingly exceptional practice. Data suggests that, compared to the eighties, it has decreased by two-thirds. And the paradox is that the women who continue to practice it the most are precisely those who grew up during the sexual revolution. The youngest, on the other hand, have barely even incorporated it. What has happened for what seemed like a conquest of bodily freedom to have retreated?Breasts are exactly the same as forty years ago. What has changed is the world that observes them. When a woman decided to leave them exposed, she knew who would see them, how, and for how long. Upon leaving the beach, that exposure also ended. Today, however, a woman can leave the sand, but if someone has taken a photograph of her, her image will continue to circulate indefinitely on others' screens, becoming, in the best case, content for social media and, in the worst, an advertisement for sexual content pages. The moment a photograph escapes our control, so does a part of our body.Furthermore, social networks, along with the media, have exponentially intensified the pressure on bodies, which seem to have to respond more than ever to canons of perfection to deserve to be shown. Beaches and swimming pools have ceased to be friendly spaces for body diversity. Bodies forced to coexist with the scrutinizing gaze of others and, above all, with their own, often even crueler, the result of low self-esteem eroded by a system that turns insecurity into a business.When the feminist struggles of the seventies denounced the sexualization of women's bodies, they already sensed that this battle would not be easy. Half a century later, it continues to be one of the great open fronts. There will be those who consider it inevitable to sexualize female breasts, as if it were a natural instinct against which it were useless to rebel. But history shows precisely the opposite. During the first half of the 20th century, male nipples were also the object of censorship and scandal. Only when men began to uncover their torsos normally on beaches did that moral burden gradually fade. The sexualization of the body, therefore, is not immutable, but simply the result of a cultural construction, even if we want to dress it up as natural.The paradox is that we have never lived with so many images of naked bodies and, yet, for decades these have not been so unfree. Captives of aesthetic pressure and the surveillance society, the youngest have inherited more images of the body than their mothers, but less freedom to inhabit it.

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There are many movies I haven't seen. To give you an idea of the magnitude of the tragedy, until the lockdown I hadn't seen Dirty dancing (what a marvel) or Pretty woman. I wanted to take advantage of this series of articles to effectively fill some of my cinematic gaps. In an era of massive audiovisual supply and absolute atomization of channels, I cure my FOMO with a delay. Ben-hur, Blade runner or E.T. Let's follow my summer journey to fill my cinematic gaps. I saw Legally Blonde for the first time and here are my notes (taken with a pen with a pompom):

There are people who have the talent to make you feel expected. Jordi is one of them. It's not just a way of serving tables or learned cordiality; it's also a way of looking, listening, and always finding the right word. In his restaurant, hospitality is not a gesture: it's a way of understanding life. That's why, when you cross the door of Can Facundo, you feel like you've been there before, even if it's your first time.

Fashion is political. When we decide to wear flat shoes instead of heels, put on ripped jeans, or tie a tie, we are making a statement about how we want to position ourselves in the world. As feminists proclaimed in the seventies, drawing heavily on countercultural thought, the personal is political. It is no wonder, then, that throughout history institutions, ideologies, and parties have tried to appropriate the symbolic power of clothing to persuade, construct identities, and, at times, also dominate.The latest episode has been starred by Pedro Sánchez's government, which a few days ago presented DMOCRACIA, a graphic campaign built with all the codes of a streetwear brand, with a slogan that leaves no room for doubt: "When you dress, you position yourself". The initiative, framed within the acts commemorating fifty years of democracy, aims to bring this political system closer to the younger generation, with an urban aesthetic and the accompaniment of a battalion of influencers. The first reaction, I confess, is to look around for the hidden camera. It's hard to decide if we are facing an institutional campaign or a parody of gigantic proportions. But, once the absurdity is accepted, it's worth asking: is it a genuinely Spanish extravagance, or does dressing political ideals have a history older than it seems?The Neoclassical painter Jacques-Louis David, known for works such as The Death of Marat or The Oath of the Horatii, played an active and committed role in the French Revolution. Convinced that, in addition to establishing a new political and social order, it was also necessary to give it a visible form, he designed various outfits to define the appearance of the new republican citizen. Through the three colors of the flag, references to Republican Rome, and inscriptions such as Liberty, Equality or French People, he aimed to create a new visual code for a society governed by revolutionary ideals.However, the project did not prosper. History has shown that, apart from regimes that impose a certain appearance – as in the People's Republic of China, where the Zhongshan suit (Mao suit) became hegemonic attire under strong pressure – fashion is not adopted by decree. People do not simply wear what a government prescribes, but what emerges from a complex network of desires, identifications, aspirations, and social dynamics. Politics can try to dress an ideology, but not decide what society will wear.

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At Ses Clotades, in Formentera, architects Marià Castelló and Lorena Ruzafa turn architecture into an extension of the landscape. Built on the isthmus that connects La Mola with the rest of the island, in a territory shaped over centuries by the movement of dunes and where small sandy hills, the 'clots', pine forests and ancient cultivated fields draw a changing terrain, the house embraces this entire natural environment without trying to tame it. More than occupying the place, it has found its place there.

We are immersed in Paris Haute Couture Week. The collections presented these days have left absolutely spectacular pieces, especially from Daniel Roseberry for Schiaparelli and Jonathan Anderson in his haute couture debut for Dior. But, despite the creative display that is capturing all eyes these days, there is a dress that is eclipsing them all. A very unique dress because, in reality, no one has seen it yet. And the more time passes without knowing what it looks like, the more conversations, speculations, and expectations it generates. I'm referring to the one Taylor Swift wore at her wedding to American football player Travis Kelce, held on July 3rd.Beyond the possibility that the images will be reserved for a future exclusive, this situation fits perfectly with the logic of the attention economy. In fact, a good part of the fashion world revolves around a concept that has become commonplace in the sector: hype. More than promoting a product, hype consists of building desire for it before it exists – or before it is accessible – by feeding rumors, leaks, small clues, and waiting periods that keep the conversation alive. In short, hype is the art of turning waiting into desire, because whoever controls time also controls the narrative and decides when, how, and who will have access to what everyone is waiting to see. Precisely at a time when we have become accustomed to getting almost anything immediately, it is here that marketing strategies manage to trap us. Desire, after all, usually reaches its peak intensity when we don't yet have what we want, but it dissolves with surprising speed as soon as we get it.

Teyana Taylor, an American actress and singer, presented the iconic show "Saturday night live" in January dressed in an unexpected piece: a white t-shirt, completely embroidered with sequins, featuring one of the most iconic logos of the 20th century: "I❤️NY". The piece was part of Chanel's Métiers d'Art 2025/26 collection, the line with which the French house showcases its maximum artisanal virtuosity each year. This time, however, the most exquisite luxury had allied itself with one of the most kitsch objects of tourist culture: the souvenir t-shirt. The episode could have remained an anecdote if it weren't for the fact that, since then, other celebrities – especially from Generation Z – have also revived this same symbol.

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Once upon a time, footballers seemed to have only one dimension: when they weren't sweating it out on the field, they were always seen in tracksuits. People programmed solely to perform athletically, as if there were no boundary between athlete and person. And when they appeared in street clothes, they conveyed the same discomfort as men who only dress up for weddings: outfits that seemed to wear them rather than the other way around. Times that, seeing the national teams' arrivals at the World Cup, seem absolutely past. But this transformation has taken several World Cups to crystallize.

Eat more protein, you need it! How much? Look it up and calculate. Make sure it's quality because your muscles and bone mass will thank you, I promise you by the Virgin of Conscious Menopause. But don't just eat protein, eat everything but eat well. Attention: raw vegetables at night, no. Processed foods, never! Gluten in moderation. Alcohol... Nye.

These are days for finalizing trips and buying tickets for the museums in the chosen destinations to avoid queues. Visits to great art spaces have become an obligation. Taking a photograph of the city's quintessential masterpiece, be it La Gioconda, Van Gogh's Sunflowers, Rodin's The Kiss, or Grant Wood's American Gothic becomes proof of the visit. It is the guarantee of having been there. The painting or sculpture that justifies the queue and the ticket is the objective to be met. It's not so much “look at this marvel” but rather “I was there”.

The memory of a ship remains among its wooden planks, from port to starboard, but its chronicle, on the other hand, in the experiences of sailors accustomed to the sea and oblivion. The history of the Grand-Dauphin, one of the first French merchant ships to circumnavigate the world, was known, from its departure from the port of Saint-Malo (northern France) at the beginning of the 18th century, to its stays in Cadiz, Chile, Peru, and, finally, China and Indonesia. However, the memory of the one hundred and forty men who inhabited this three hundred and fifty-ton ship monster had remained an anecdote lost in the fleeting abyss of time. Until now. Antiquarian and collector Jean-François Letenneur discovers the ship's logbook in the year 2000, archived since May 20, 1717. Letenneur conducted an exhaustive study to determine its historical interest and deliver it, this year, to the Maritime Museum of Saint-Malo, where it is currently being analyzed for public exhibition.

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On a plot between party walls in Sabadell, only six meters wide and very deep, a family has found a way of living that has little to do with excesses and much to do with daily well-being. The house, with 210 square meters over two floors, does not seek to impress. Their idea of luxury is that natural light reigns, that there is cross-ventilation, that silence dominates, and that a tree is present in most rooms.

Cabró Rock, Canet Rock, Empordà Music Fest, Festiuet, Castanyada Rock. Beyond sharing scarce semantic creativity when it comes to naming, they are festivals with several points in common. Essentially two: they are the most crowded in the country in the Catalan language, some with audiences exceeding 40,000 spectators, and they coincide in having practically identical lineups. Most of the participating groups in these gatherings are the same. In fact, names as well-known as La Fúmiga, Buhos, Figa Flawas, and The Tyets, for example, in this 2026 will play in all of them, as if it were an itinerant tour that jumps from summer to summer. The fact is that Catalonia can finally boast of having its own mass scene, consolidated in the country's language. This implies, for example, having several bands that accumulate millions of online streams, also a collection of crowded meeting points, and a part of the industry that monopolizes the lucrative business of music in Catalan for all audiences. But as it could not be otherwise, whenever an official, harmless, and domesticated movement consolidates, a truly rich and exciting one comes along behind it.