While there are differences between cultures in different places and times, colonial representations of indigenous peoples generally suggest they are not capable of literature nor are they worthy of being represented as nations. Colonial representations of indigenous people continue on into the independence era and can still be detected in our time. The thesis of this book is that there are various ways to decolonize the representation of Amerindian peoples. Each chapter has its own decolonial thesis which it then resolves. Chapter 1 proves that there is coloniality in contemporary scholarship and argues that word choices can be improved to decolonize the way we describe the first Americans. Chapter 2 argues that literature in Latin American begins before 1492 and shows the long arc of Mayan expression, taking the Popol Wuj as a case study. Chapter 3 demonstrates how colonialist discourse is reinforced by a dualist rhetorical ploy of ignorance and arrogance in a Renaissance historical chronicle, Agustin de Zárate's Historia del descubrimiento y conquista del Perú. Chapter 4 shows how by inverting the Renaissance dualist configuration of civilization and barbarian, the Nahua (Aztecs) who were formerly considered barbarian can be "civilized" within Spanish norms. This is done by modeling the categories of civilization discussed at length by the Friar Bartolomé de las Casas as a template that can serve to evaluate Nahua civil society as encapsulated by the historiography of Fernando de Alva Ixtlilxochitl, a possibility that would have been available to Spaniards during that time. Chapter 5 maintains that the colonialities of the pre-Independence era survive, but that Criollo-indigenous dialogue is capable of excavating their roots to extirpate them. By comparing the discussions of the hacienda system by the Peruvian essayist Manuel González Prada and by the Mayan-Quiché eye-witness to history Rigoberta Menchú, this books shows that there is common ground between their viewpoints despite the different genres in which their work appears and despite the different countries and the eight decades that separated them, suggesting a universality to the problem of the hacienda which can be dissected. This book models five different decolonizing methods to extricate from the continuities of coloniality both indigenous writing and the representation of indigenous peoples by learned elites.

Global South Modernities: Modernist Literature and the Avant-Garde in Latin America examines the seminal influence that Latin American writers had on the style, subject matter, and ideology of literature in the Global South from 1900 to the late 1930s. Gorica Majstorovic challenges the historical and racial logic of interwar Latin American literary studies by introducing the solidarity relations between the global decolonial movements and placing anti-imperialism, Blackness, and indigeneity at the center of decolonial analysis. Following Mignolo, de Sousa Santos, and Cheah, the texts under analysis subvert the processes of European colonial worlding and show modernity itself as pluralized. Drawing on these works, Majstorovic bridges the gap between aesthetics and politics while shifting the focus onto the Latin American transnational modernist networks and situating the analysis within the theoretical frameworks of the Global South. While examining the idea of globality through its different conceptualizations (cosmopolitanism, immigration, and travel), Majstorovic analyzes avant-garde magazines of the 1920s, Mexican petrofiction, urban proletarian, and decolonial travel narratives of the 1930s, calling into question modernism’s usual framing as an Anglo-American interwar phenomenon. Majstorovic constructs a new genealogy of Latin American literature by examining the asymmetrical relations within its multiple modernities and offers a new understanding of Latin American interwar literature through the lens of the Global South.

Throughout his political and military career, Omar Cabezas fought to transform Nicaragua, to implement the ethics that had led him to participate in the armed struggle against Anastasio Somoza’s regime, and to be active during the 1980s and 1990s as a member of the National Congress. Omar Cabezas, Nicaragua, and the Narrative of Liberation: To the Revolution and Beyond surveys the foundations of liberation discourse as it relates to the work of Omar Cabezas. It examines themes associated with Nicaraguan and Latin American culture and literature, considering key issues of national liberation and identity in the wake of the Sandinista revolution. By contextualizing the research within a continental and national perspective and using concepts such as utopia, orality, and humor to frame the discussion on national liberation , Mantero shows the symbiotic relationship between the work of Cabezas and the reformulation of Nicaraguan identity in the post-revolution.

While there are differences between cultures in different places and times, colonial representations of indigenous peoples generally suggest they are not capable of literature nor are they worthy of being represented as nations. Colonial representations of indigenous people continue on into the independence era and can still be detected in our time. The thesis of this book is that there are various ways to decolonize the representation of Amerindian peoples. Each chapter has its own decolonial thesis which it then resolves. Chapter 1 proves that there is coloniality in contemporary scholarship and argues that word choices can be improved to decolonize the way we describe the first Americans. Chapter 2 argues that literature in Latin American begins before 1492 and shows the long arc of Mayan expression, taking the Popol Wuj as a case study. Chapter 3 demonstrates how colonialist discourse is reinforced by a dualist rhetorical ploy of ignorance and arrogance in a Renaissance historical chronicle, Agustin de Zárate's Historia del descubrimiento y conquista del Perú. Chapter 4 shows how by inverting the Renaissance dualist configuration of civilization and barbarian, the Nahua (Aztecs) who were formerly considered barbarian can be "civilized" within Spanish norms. This is done by modeling the categories of civilization discussed at length by the Friar Bartolomé de las Casas as a template that can serve to evaluate Nahua civil society as encapsulated by the historiography of Fernando de Alva Ixtlilxochitl, a possibility that would have been available to Spaniards during that time. Chapter 5 maintains that the colonialities of the pre-Independence era survive, but that Criollo-indigenous dialogue is capable of excavating their roots to extirpate them. By comparing the discussions of the hacienda system by the Peruvian essayist Manuel González Prada and by the Mayan-Quiché eye-witness to history Rigoberta Menchú, this books shows that there is common ground between their viewpoints despite the different genres in which their work appears and despite the different countries and the eight decades that separated them, suggesting a universality to the problem of the hacienda which can be dissected. This book models five different decolonizing methods to extricate from the continuities of coloniality both indigenous writing and the representation of indigenous peoples by learned elites.

Global South Modernities: Modernist Literature and the Avant-Garde in Latin America examines the seminal influence that Latin American writers had on the style, subject matter, and ideology of literature in the Global South from 1900 to the late 1930s. Gorica Majstorovic challenges the historical and racial logic of interwar Latin American literary studies by introducing the solidarity relations between the global decolonial movements and placing anti-imperialism, Blackness, and indigeneity at the center of decolonial analysis. Following Mignolo, de Sousa Santos, and Cheah, the texts under analysis subvert the processes of European colonial worlding and show modernity itself as pluralized. Drawing on these works, Majstorovic bridges the gap between aesthetics and politics while shifting the focus onto the Latin American transnational modernist networks and situating the analysis within the theoretical frameworks of the Global South. While examining the idea of globality through its different conceptualizations (cosmopolitanism, immigration, and travel), Majstorovic analyzes avant-garde magazines of the 1920s, Mexican petrofiction, urban proletarian, and decolonial travel narratives of the 1930s, calling into question modernism’s usual framing as an Anglo-American interwar phenomenon. Majstorovic constructs a new genealogy of Latin American literature by examining the asymmetrical relations within its multiple modernities and offers a new understanding of Latin American interwar literature through the lens of the Global South.

Throughout his political and military career, Omar Cabezas fought to transform Nicaragua, to implement the ethics that had led him to participate in the armed struggle against Anastasio Somoza’s regime, and to be active during the 1980s and 1990s as a member of the National Congress. Omar Cabezas, Nicaragua, and the Narrative of Liberation: To the Revolution and Beyond surveys the foundations of liberation discourse as it relates to the work of Omar Cabezas. It examines themes associated with Nicaraguan and Latin American culture and literature, considering key issues of national liberation and identity in the wake of the Sandinista revolution. By contextualizing the research within a continental and national perspective and using concepts such as utopia, orality, and humor to frame the discussion on national liberation , Mantero shows the symbiotic relationship between the work of Cabezas and the reformulation of Nicaraguan identity in the post-revolution.