Pub Date : 2023-10-23DOI: 10.1080/10609164.2023.2250241
Dana Leibsohn
Published in Colonial Latin American Review (Vol. 32, No. 3, 2023)
发表于《殖民拉丁美洲评论》(2023年第32卷第3期)
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Pub Date : 2023-10-23DOI: 10.1080/10609164.2023.2246838
Alexandre Coello de la Rosa
Los cabildos catedralicios de Manila han sido escasamente estudiados a pesar de su papel fundamental en la vida cotidiana, social, política y económica de la capital. La función de estas corporacio...
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Pub Date : 2023-10-23DOI: 10.1080/10609164.2023.2246835
Felipe Souza Melo
Improvements in shipping productivity, resulting from increased maritime safety, are considered essential factors to explain commercial growth in long-distance trade between the seventeenth and nin...
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Pub Date : 2023-04-03DOI: 10.1080/10609164.2023.2205260
Ana María Presta
En la patria del tango, mi país, la Argentina, y mi ciudad, Buenos Aires, es corriente tararear una de las piezas más emblemáticas, que se titula Volver. Ese tango, inmortalizado en la película ‘El día que me quieras’ por Carlos Gardel, expresa la memoria de un viajero nostálgico que al regresar a la patria se consuela diciendo que, ‘veinte años no es nada.’ Por el contrario, y sin nostalgia, para nuestra revista treinta años es mucho, aunque por otras y auspiciosas razones. Desde la edición de su volumen 1, que concentraba los números 1 y 2 en 305 páginas en formato libro, mucha agua ha corrido bajo nuestras academias, hemos incorporado diversos abordajes teórico-metodológicos, renovado las temáticas, incorporado plataformas visuales y sonoras a los enfoques multidisciplinares, en síntesis, los estudios coloniales experimentaron un salto cualitativo en estas tres décadas. De ello es testigo y participante activa la Colonial Latin American Review. Más allá de la poética inicial, mis reflexiones tienen por objeto historizar nuestra CLAR desde sus comienzos, rescatando y situando los contenidos de su mayoría de edad e ingreso a la madurez visualizando escuelas fundacionales, campos conceptuales, resignificaciones categoriales e incorporaciones temáticas, a fin de perseguir la supervivencia y la fortaleza de los estudios coloniales tras sus páginas, para atisbar cómo seguir. En 1992 apareció el primer volumen de la revista. Al presentarse como una propuesta multidisciplinar, renovaba y modernizaba su oferta de contenidos por sobre las revistas latinoamericanistas que, como The Hispanic American Historical Review, fundada en 1916, o The Americas, cuyo primer número apareció en 1944, concentraban plumas, métodos y lectores mayormente formados en la Historia. Nuestra CLAR emergió en un contexto en que las ciencias sociales y humanas se engarzaban en temas y problemas mezclados y con abordajes múltiples e interdigitados, en los que eran notorios los préstamos categoriales y los campos disciplinares compartidos, tal como desde la década de 1960 lo proponían etnógrafos, antropólogos e historiadores, más tímidamente los lingüistas, críticos literarios e historiadores del arte en sus intentos de configurar una heurística que llamo pluridocumental, esto es, un diálogo entre el documento y el testimonio, la crónica y el archivo, la imagen y la fuente escrita, el diccionario y la lengua, para arribar a más acabadas hermenéuticas que permitieran recuperar y hacer más audibles las voces, especialmente las subalternas, que habitaron el pasado colonial.
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Pub Date : 2023-04-03DOI: 10.1080/10609164.2023.2205256
Miguel A. Valerio
ABSTRACT Reflecting on the insights the churches Black brotherhoods built in colonial Brazil have to offer about the patrons' lives and subjectivities, this brief provocation invites to think the colonial archive beyond the static document.
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Pub Date : 2023-04-03DOI: 10.1080/10609164.2023.2205267
Pablo Miguel Sierra Silva
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Pub Date : 2023-04-03DOI: 10.1080/10609164.2023.2205269
Loreley El Jaber
la recepción del lector), en los preliminares los autores buscaban incidir en la lectura de una obra, ya sea frente las autoridades civiles y religiosas, los miembros de la cultura letrada o el público en general; y propone reflexiones que invitan a repensar supuestos sobre el circuito de producción, censura, impresión y circulación de una obra, pues su circularidad, como propone la autora, implica que las autoridades, los censores, los autores y los apologistas, eran juez y parte de las estructuras de poder, y productores y receptores de los textos, por lo que en lugar de censura o crítica, es ejercicio de recíproca legitimación. Finalmente, el libro propone una metodología y categorías de análisis, y nuevas rutas de investigación: ¿es posible deducir una poética literaria de los preliminares?, ¿existe relación entre las preceptivas de los paratextos y un tipo textual?, ¿qué papel tuvo el discurso público femenino de los poemas laudatorios?, por lo que es un referente obligado para futuras investigaciones.
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Pub Date : 2023-04-03DOI: 10.1080/10609164.2023.2205268
María Isabel Terán Elizondo
instance, in his interpretation of Nicolás de Torres’s Festín hecho por las morenas criollas (1640), the central text for Chapter 4. After extensive analysis of the allegorical dances performed by Black women for the incoming viceroy, Valerio claims that these festive performances speak to Afro-Mexican cultural and sociopolitical agency, to the degree that even the publication of the text may be attributed to the creole women of Mexico City. Here the author turns to examples from eighteenth-century Minas Gerais to support his argument by referencing later cases in which other Black communities sponsored the publication of festive texts. While some may take exception to such a chronological and temporal leap, this reader found the engagement with confraternal Brazilian sources productive. Casting such a wide diasporic net for images and textual references of Black kings and queens, ambassadors, dancers, drummers, and cofrades advances a rich, multidisciplinary, trans-imperial dialogue. For instance, in Chapter 3, Valerio deconstructs the representation of a float with an African monarch atop a firework-filled elephant as part of Ignatius of Loyola’s beatification celebrations in Mexico City. This extravagant scene was a central component of the anonymous text known as ‘Relación de las fiestas insignes’ (1610), which also featured an elaborate castle manned (and perhaps designed?) by the Black brotherhood of the Dominican convent. Valerio offers a superb translation of the festive text, before presenting a visual compendium of Black kings riding elephants from a variety of early modern sources. The effect of juxtaposing these textual and visual materials allows for a variety of readings and questions. How, for instance, would a Black creole, born and raised in Mexico, engage with archetypal, yet celebratory, representations of African monarchs? Sovereign joy also advances a powerful, if understated, question: if some of the earliest records of Black festive culture in the African diaspora are found in Mexico, why have these practices received so little scholarly attention? In this reader’s opinion, this query and challenge are posed to Mexicanists and scholars of Black studies alike. Valerio has documented the hypervisibility of Black kings and, to a lesser extent, queens, since the 1530s. The book, then, serves as an invitation to reconsider ‘the early genealogy’ of Black sovereigns in the Americas with Mexico as the point of departure (220). In sum, Sovereign joy is a welcome and timely monograph. It will appeal to scholars of the African diaspora, Black religious practices, and artistic representations of the Black body. Given its multidisciplinary approach, it should be adopted broadly in History, Black Studies, Religion, Art History, and Comparative Literature coursework.
例如,在他对Nicolás de Torres的Festín hecho por las morenas criollas(1640)的解读中,这是第四章的中心文本。在对黑人女性为即将上任的总督表演的寓言舞蹈进行了广泛分析后,Valerio声称,这些节日表演与非裔墨西哥文化和社会政治机构有关,甚至文本的出版也可能归因于墨西哥城的克里奥尔女性。在这里,作者引用了18世纪米纳斯吉拉斯的例子来支持他的论点,并引用了后来其他黑人社区赞助出版节日文本的案例。虽然有些人可能会对这种时间和时间上的飞跃表示异议,但这位读者发现,与巴西同行的接触富有成效。在如此广泛的流散网络中寻找黑人国王和王后、大使、舞者、鼓手和同事的图像和文本参考,推动了一场丰富的、多学科的、跨帝国的对话。例如,在第三章中,Valerio解构了一个漂浮物的形象,一位非洲君主顶在一头充满烟火的大象上,这是Ignatius of Loyola在墨西哥城宣福礼的一部分。这一奢华的场景是被称为“Relación de las fiestas insignes”(1610)的匿名文本的核心组成部分,该文本还展示了一座由多明尼加修道院的黑人兄弟会管理(也许是设计的?)的精致城堡。Valerio对节日文本进行了出色的翻译,然后展示了来自各种早期现代来源的黑人国王骑大象的视觉简编。将这些文本和视觉材料并置的效果允许进行各种阅读和提问。例如,一个在墨西哥出生和长大的黑人克里奥尔人将如何与非洲君主的原型但又是庆祝性的代表接触?主权的喜悦也提出了一个强有力的问题,尽管被低估了:如果非洲侨民中一些最早的黑人节日文化记录是在墨西哥发现的,为什么这些做法很少受到学术关注?在这位读者看来,这种质疑和挑战是对墨西哥人和黑人研究学者提出的。瓦莱里奥记录了自15世纪30年代以来黑人国王和王后的高度可见性。因此,这本书邀请人们重新考虑以墨西哥为出发点的美洲黑人君主的“早期谱系”(220)。总之,《君主的喜悦》是一本受欢迎且及时的专著。它将吸引非洲侨民、黑人宗教实践和黑人身体艺术表现的学者。鉴于其多学科的方法,它应该在历史、黑人研究、宗教、艺术史和比较文学课程中广泛采用。
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Pub Date : 2023-04-03DOI: 10.1080/10609164.2023.2205232
K. Myers
By connecting the colonial past and its presence today, we can gain deeper insight into both the colonial and contemporary periods—not just in Latin America and Europe but across the global north, Africa, Asia, and the Pacific world. This step away from the traditional geographical and temporal limits of our field takes as its point of departure the notion that colonialist scholars can offer a unique vantage point on modern and contemporary phenomena that so frequently reference Spanish colonialism. Soon after the signing of NAFTA in Mexico, for example, the newly formed Zapatista movement (EZLN) declared war on a 500-year-old legacy of conquest and colonialism, which the authoritarian Partido Institutional Revolucionario had fomented during its 70-year rule. More recently transnational artist Alfonso Cuarón stated that his film ‘Roma’ showcases not just class conflict but also social unrest that emerged from colonial and neo-colonial racial structures. Both of these examples not only cite colonial legacies as thematic remembrances of the past, they connect colonialism, modernity, and coloniality to ongoing—if still ever-changing—structures of race and power. As a scholar and teacher of Colonial Latin America, I have begun to explore ways to understand better these references to colonialism and the colonial past and their role in contemporary society. Recently, I invited four co-authors to investigate ways we might reorient our gaze to see more clearly this relationship. Rather than identify a set of entities under colonial erasure, we sought to track the operations of coloniality itself across a wide range of cultural and material production, across centuries, and across boundaries. Taking the intimate relationship between coloniality and modernity as a point of departure, our volume, Contemporary colonialities in Mexico and beyond, addresses three central questions: How does Mexican colonial history influence the definition of Mexico both from within and outside its borders? What issues rooted in coloniality recur over time and space? And finally, what cultural products can we study to illustrate, in a concrete and tangible way, the relationship between the evolution of colonialism and coloniality through history? We argue that understanding the foundational structures of Spanish colonialism provides insight into the evolution and perpetuation of practices and discourses of racial, ethnic, gender, and social exclusion rooted in Mexico’s history up to the present day. In my chapter for that volume, ‘An archaeology of coloniality,’ I argue that a spatial perspective can provide a useful lens to access the relationship between colonialism,
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Pub Date : 2023-04-03DOI: 10.1080/10609164.2023.2205215
Dana Leibsohn
Geographies of martyrdom and Enlightenment imagery, religious authorities who rail against local customs, and shifting histories of urban devotion—all are addressed by articles in this issue of CLAR. Also published here are meditations on the future of colonial Latin American Studies. The essays traverse an expansive swathe of territory, from Brazil and Baja to cities in the Philippines and Europe. The disciplinary lenses—history, literary studies, anthropology and art history—will be familiar, yet collectively the writing in this issue poses two broad and knotty questions. The first of these queries: what aspects of the past deserve our attention? Often scholars answer by enlisting the phrases ‘little-studied,’ ‘overlooked,’ or ‘misunderstood.’ These are prudent responses, although I do not find them particularly sustaining. For they imply that the primary work of scholarship is to fill lacunae in or correct alreadycharted maps of knowledge. Even if such cartographies exist, it is not at all clear that we should trust them as guides. The second, related question concerns the binding relationships of current work to that of previous generations: how do scholars decide what, if anything, they owe those who came before? In a recent essay on inheritance, anthropologist Tim Ingold calls for rethinking both term and concept (Ingold 2023). For him, inheritance fails to adequately explain the creative and long-term cultural practices that passing along requires (be it a family farm or academic knowledge). He further argues that inheritance elevates ancestral relations, minimizing transmissions that occur within a single generation. In sidelining inheritance, Ingold instead prioritizes perdurance and learning—both of which incorporate environmental, not strictly human-centric change over time. As he notes, ‘knowledge [...] does not “descend” from generation to generation but is regrown in each through their practical overlap as generations carry on their lives together. What every generation brings to the next are the conditions of development for this regrowth to occur’ (Ingold 2023, S41). While Ingold’s interests occupy the intersection of anthropology and biology, his thinking implicates those who write histories of colonial life and experience. Our work would be impossible without multiple kinds of passing down. ‘The colonial,’ however we wish to define or describe it, is far more than a finite period on a timeline that has come and gone, leaving traces in archives and museum collections. Those of us living in the 2020s see, feel, and experience its enduring dynamics every day. Moreover, people who study and write about colonial histories leverage—indeed depend upon—texts, archives and collections that have crossed a long durée. Also enchaining our academic practices across generations are habits of building and demonstrating expertise, of marking authority and tutoring new scholars. Ways of naming can come into play, as titles, disciplinary rubrics
{"title":"Foreword","authors":"Dana Leibsohn","doi":"10.1080/10609164.2023.2205215","DOIUrl":"https://doi.org/10.1080/10609164.2023.2205215","url":null,"abstract":"Geographies of martyrdom and Enlightenment imagery, religious authorities who rail against local customs, and shifting histories of urban devotion—all are addressed by articles in this issue of CLAR. Also published here are meditations on the future of colonial Latin American Studies. The essays traverse an expansive swathe of territory, from Brazil and Baja to cities in the Philippines and Europe. The disciplinary lenses—history, literary studies, anthropology and art history—will be familiar, yet collectively the writing in this issue poses two broad and knotty questions. The first of these queries: what aspects of the past deserve our attention? Often scholars answer by enlisting the phrases ‘little-studied,’ ‘overlooked,’ or ‘misunderstood.’ These are prudent responses, although I do not find them particularly sustaining. For they imply that the primary work of scholarship is to fill lacunae in or correct alreadycharted maps of knowledge. Even if such cartographies exist, it is not at all clear that we should trust them as guides. The second, related question concerns the binding relationships of current work to that of previous generations: how do scholars decide what, if anything, they owe those who came before? In a recent essay on inheritance, anthropologist Tim Ingold calls for rethinking both term and concept (Ingold 2023). For him, inheritance fails to adequately explain the creative and long-term cultural practices that passing along requires (be it a family farm or academic knowledge). He further argues that inheritance elevates ancestral relations, minimizing transmissions that occur within a single generation. In sidelining inheritance, Ingold instead prioritizes perdurance and learning—both of which incorporate environmental, not strictly human-centric change over time. As he notes, ‘knowledge [...] does not “descend” from generation to generation but is regrown in each through their practical overlap as generations carry on their lives together. What every generation brings to the next are the conditions of development for this regrowth to occur’ (Ingold 2023, S41). While Ingold’s interests occupy the intersection of anthropology and biology, his thinking implicates those who write histories of colonial life and experience. Our work would be impossible without multiple kinds of passing down. ‘The colonial,’ however we wish to define or describe it, is far more than a finite period on a timeline that has come and gone, leaving traces in archives and museum collections. Those of us living in the 2020s see, feel, and experience its enduring dynamics every day. Moreover, people who study and write about colonial histories leverage—indeed depend upon—texts, archives and collections that have crossed a long durée. Also enchaining our academic practices across generations are habits of building and demonstrating expertise, of marking authority and tutoring new scholars. Ways of naming can come into play, as titles, disciplinary rubrics ","PeriodicalId":44336,"journal":{"name":"Colonial Latin American Review","volume":"32 1","pages":"103 - 107"},"PeriodicalIF":0.4,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48933718","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}