La idea de nuestra América desde la independencia hasta la emergencia del imperialismo queda enmarcada en los problemas relativos a la cuestión nacional, tal como ésta se ha presentado en la historia latinoamericana. Ricaurte Soler describe, recurriendo a los autores y actores más destacados de la política continental del siglo pasado, el desarrollo de lo que podría denominarse la “idea de la nacionalidad latinoamericana”.
The essays in this collection reflect two of Martí’s key observations during his time in the United States: first, how did he, an exile living in New York, view and read his North American neighbors from a sociocultural, political and literary perspective? Second, how did his perception of the modern nation impact his own concepts of race, capital punishment, poetics, and nation building for Cuba? The overarching endeavor of this project is to view and read Martí with the same critical or modern eye with which he viewed and read Spain, Cuba, Latin America and the United States. This volume, combining many of the most relevant experts in the field of Martí studies, attempts to answer those questions. It hopes to broaden the understanding and extend the influence of one of Americas’ (speaking of the collective Americas) most prolific and important writers, particularly within the very nation where his chronicles, poetry, and journalism were written. In spite of the political differences still separating Cuba and the United States, understanding Martí's relevancy is crucial to bridging the gap between these nations.
This book brings the history of Latin American philosophy to an English-speaking audience through the prominent voices of Mauricio Beuchot, Horacio Cerutti-Guldberg, María Luisa Femenías, Jorge J. E. Gracia, Oscar R. Martí, León Olivé, Carlos Pereda, and Eduardo Rabossi. They argue that Spanish is not a philosophically irrelevant language and that there are original positions to be found in the work of Latin American philosophers. Part I of the book looks at why the history of philosophy has not developed in Latin America. A range of theoretical issues are explored, each focusing on specific problems that have hindered the development of a solid history. Part II details the complex task of writing a history of philosophy for a region still haunted by the specter of colonialism.
This book deals with the perennial tensions between ethnic groups and the modern nation-state and does so from the perspective of a leading Mexican anthropologist with deep and long experience in these matters. As such, it is both a superb introduction to the basic issues and a presentation of the author's own original contributions. The appearance of this book in English gives North American readers access to these important and political currents in Latin American anthropology and political economy. It is required reading for anyone wishing to understand the current recrudescence of indigenous peoples at this moment in history?when conventional wisdom had predicted its demise.
Amalia is one of the most popular Latin American novels and, until recently, was required reading in Argentina's schools. It was written to protest the dictatorship of Juan Manuel de Rosas and to provide a picture of the political events during his regime, but the book's popularity stemmed from the love story that fuels the plot. Originally published in 1851 in serial form, Marmol's novel recounts the story of Eduardo and Amalia, who fall in love while he is hiding in her home. Amalia and her cousin Daniel protect him from Rosist persecution, but before the couple and the cousin can escape to safety, they are discovered by the death squad and the young men die. Similar in style to the romantic novels of Walter Scott, Amalia provides a detailed picture of life under a dictatorship combined with lively dialogue, drama, and a tragic love story.
On December 12, 1794, Fray Servando preached a sermon in Mexico City claiming that the Indies had been converted by St. Thomas long before the Spaniards arrived. Because the Spanish cited the "conversion of the heathen" as the justification of their conquest of the New World, Servando's words were deemed subversive. As a result, he was arrested by the Inquisition and exiled to Spain - only to escape and spend 10 years traveling throughout Europe, as none other than a French priest.
The Limits of Identity is a polemical critique of the repudiation of universalism and the theoretical commitment to identity and difference embedded in Latin American literary and cultural studies. Through original readings of foundational Latin American thinkers (such as José Martí and José Enrique Rodó) and contemporary theorists (such as John Beverley and Doris Sommer), Charles Hatfield reveals and challenges the anti-universalism that informs seemingly disparate theoretical projects. The Limits of Identity offers a critical reexamination of widely held conceptions of culture, ideology, interpretation, and history. The repudiation of universalism, Hatfield argues, creates a set of problems that are both theoretical and political. Even though the recognition of identity and difference is normally thought to be a form of resistance, The Limits of Identity claims that, in fact, the opposite is true.
