Critical South – serie

On June 3, 2015, massive women’s street demonstrations took place in many cities across Argentina to protest against femicide.  Under the slogan Ni una menos, Not One (Woman) Less, thousands of women took to the streets to express their outrage at systematic violence against women, giving a face and a voice to women who might otherwise have died in silence.  Maria Pia López, a founding member and active participant in the Not One Less protest, offers in this book a first-hand account of the distinctive aesthetics, characteristics and lineages of this popular feminist movement, while examining the broader issues of gender politics and violence, inequality and social justice, mourning, performance and protest that are relevant to all contemporary societies.   A unique analysis of a social movement as well as a rich and original work of feminist theory and practice, this book will appeal to a wide readership concerned about gender based violence in the neoliberal contexts and what can be done to resist it.

On June 3, 2015, massive women’s street demonstrations took place in many cities across Argentina to protest against femicide.  Under the slogan Ni una menos, Not One (Woman) Less, thousands of women took to the streets to express their outrage at systematic violence against women, giving a face and a voice to women who might otherwise have died in silence.  Maria Pia López, a founding member and active participant in the Not One Less protest, offers in this book a first-hand account of the distinctive aesthetics, characteristics and lineages of this popular feminist movement, while examining the broader issues of gender politics and violence, inequality and social justice, mourning, performance and protest that are relevant to all contemporary societies.   A unique analysis of a social movement as well as a rich and original work of feminist theory and practice, this book will appeal to a wide readership concerned about gender based violence in the neoliberal contexts and what can be done to resist it.

Plebeian Prose is a key work by the pioneering Argentine Brazilian anthropologist, sociologist and poet Néstor Perlongher. Perlongher, whose work has been highly influential in the development of Latin American cultural theory and literature, represents an original critical ‘queer’ voice in Latin American thought.This book is an exploration of the politics of desire, questions of identity, Latin American neo-baroque aesthetics, sexual dissidence, violence and jouissance. Prompted by his reading of Gilles Deleuze, the link between politics and desire remains central to all Perlongher’s reflections and gives his writings a lasting topicality. A thinker of the streets with a keen interest in those on the margins of society, the ideas that are developed in this book offer a lucid critique of capitalism and institutional power. Perlongher’s approach also reflects a particular Latin American neo-baroque style, a mode of critique whose value endures today.Providing insight into Latin American culture and politics of the late twentieth century, Plebeian Prose will be of particular interest to anyone working on critical theory, literary theory, anthropology, sociology and gender studies.

Plebeian Prose is a key work by the pioneering Argentine Brazilian anthropologist, sociologist and poet Néstor Perlongher. Perlongher, whose work has been highly influential in the development of Latin American cultural theory and literature, represents an original critical ‘queer’ voice in Latin American thought.This book is an exploration of the politics of desire, questions of identity, Latin American neo-baroque aesthetics, sexual dissidence, violence and jouissance. Prompted by his reading of Gilles Deleuze, the link between politics and desire remains central to all Perlongher’s reflections and gives his writings a lasting topicality. A thinker of the streets with a keen interest in those on the margins of society, the ideas that are developed in this book offer a lucid critique of capitalism and institutional power. Perlongher’s approach also reflects a particular Latin American neo-baroque style, a mode of critique whose value endures today.Providing insight into Latin American culture and politics of the late twentieth century, Plebeian Prose will be of particular interest to anyone working on critical theory, literary theory, anthropology, sociology and gender studies.

It is impossible to understand capitalism without analyzing slavery, an institution that tied together three world regions: Europe, the Americas, and Africa. The exploitation of slave labor led to a form of proto-globalization in which violence was indispensable to the production of wealth. Against the background of this expanding circulation of capital and slave labor, the first revolution in Latin America took place: the Haitian Revolution, which began in 1791 and culminated with Haiti’s declaration of independence in 1804. Taking the Haitian Revolution as a paradigmatic case, Grüner shows that modernity is not a linear evolution from the center to the periphery but, rather, a co-production developed in the context of highly unequal power relations, where extreme forms of conquest and exploitation were an indispensable part of capital accumulation. He also shows that the Haitian Revolution opened up a path to a different kind of modernity, or “counter-modernity,” a path along which Latin America and the Caribbean have traveled ever since.A key work of critical theory from a Latin American perspective, this book will be of great interest to students and scholars of critical and cultural theory and of Latin America, as well as anyone concerned with the global impact of capitalism, colonialism, and race.

It is impossible to understand capitalism without analyzing slavery, an institution that tied together three world regions: Europe, the Americas, and Africa. The exploitation of slave labor led to a form of proto-globalization in which violence was indispensable to the production of wealth. Against the background of this expanding circulation of capital and slave labor, the first revolution in Latin America took place: the Haitian Revolution, which began in 1791 and culminated with Haiti’s declaration of independence in 1804. Taking the Haitian Revolution as a paradigmatic case, Grüner shows that modernity is not a linear evolution from the center to the periphery but, rather, a co-production developed in the context of highly unequal power relations, where extreme forms of conquest and exploitation were an indispensable part of capital accumulation. He also shows that the Haitian Revolution opened up a path to a different kind of modernity, or “counter-modernity,” a path along which Latin America and the Caribbean have traveled ever since.A key work of critical theory from a Latin American perspective, this book will be of great interest to students and scholars of critical and cultural theory and of Latin America, as well as anyone concerned with the global impact of capitalism, colonialism, and race.

This book makes available in English the work of one of the most important Brazilian philosophers and intellectuals of the twentieth century. First published in 2004, Error, Illusion, Madness is an original contribution to the debate about the nature and role of the subject and its forms of expression. In a context where the category of the subject was being at once dismissed by structuralist and post-structuralist thinkers and sidelined by the intersubjective turn of critical theory, Bento Prado Jr.’s book represented a unique intellectual intervention. He mobilized authors as diverse as Wittgenstein and Deleuze to formulate a notion of the subject as both a critique of identity and an affirmation of difference, a notion that dismantled the foundational character usually associated with this category. In this way Bento Prado Jr. opened up a new and distinctive kind of critical thinking that emphasized subjectivity while avoiding both foundationalism and relativism.This important book will be of great interest to those working in philosophy, critical theory, cultural theory, and Latin American studies.

This book makes available in English the work of one of the most important Brazilian philosophers and intellectuals of the twentieth century. First published in 2004, Error, Illusion, Madness is an original contribution to the debate about the nature and role of the subject and its forms of expression. In a context where the category of the subject was being at once dismissed by structuralist and post-structuralist thinkers and sidelined by the intersubjective turn of critical theory, Bento Prado Jr.’s book represented a unique intellectual intervention. He mobilized authors as diverse as Wittgenstein and Deleuze to formulate a notion of the subject as both a critique of identity and an affirmation of difference, a notion that dismantled the foundational character usually associated with this category. In this way Bento Prado Jr. opened up a new and distinctive kind of critical thinking that emphasized subjectivity while avoiding both foundationalism and relativism.This important book will be of great interest to those working in philosophy, critical theory, cultural theory, and Latin American studies.

Aimé Césaire’s work is foundational for decolonial and postcolonial thought. His Discourse on Colonialism, first published in 1955, influenced generations of scholars and activists at the forefront of liberation struggles in Africa, Latin America, and the Caribbean and it remains a classic of anticolonial thought. This unique volume takes the form of a series of interviews with Césaire that were conducted by Françoise Vergès in 2004, shortly before his death. Césaire’s responses to Vergès’ questions cover a wide range of topics, including the origins of his political activism, the legacies of slavery and colonialism, the question of reparation for slavery and the problems of marrying literature to politics. The book includes a substantial postface by Vergès in which she situates Césaire’s work in its intellectual and political context. This timely book brings Césaire back into the present-day conversation on race, slavery and the legacy of colonialism. His penetrating insights on these matters should appeal to scholars and students throughout the humanities and social sciences as well as to the general public.

Aimé Césaire’s work is foundational for decolonial and postcolonial thought. His Discourse on Colonialism, first published in 1955, influenced generations of scholars and activists at the forefront of liberation struggles in Africa, Latin America, and the Caribbean and it remains a classic of anticolonial thought. This unique volume takes the form of a series of interviews with Césaire that were conducted by Françoise Vergès in 2004, shortly before his death. Césaire’s responses to Vergès’ questions cover a wide range of topics, including the origins of his political activism, the legacies of slavery and colonialism, the question of reparation for slavery and the problems of marrying literature to politics. The book includes a substantial postface by Vergès in which she situates Césaire’s work in its intellectual and political context. This timely book brings Césaire back into the present-day conversation on race, slavery and the legacy of colonialism. His penetrating insights on these matters should appeal to scholars and students throughout the humanities and social sciences as well as to the general public.

The Bolivian scholar and activist Silvia Rivera Cusicanqui is a pre-eminent Latin American intellectual, world renowned for her work in postcolonial and subaltern studies.  She has long maintained that we must acknowledge how colonial structures of domination continue to affect indigenous identities and cultures. Even in contexts where diversity and the value of indigenous cultures have been officially recognized, “internal colonialism” operates as a structure that shapes mental categories and social practices.  This book considers this persistent colonial structure by examining artistic and popular practices of apprehending and resisting it, arguing that in Andean cultures there is a sustained practice of insubordinate image production and use. Combining this visual history with other instances of political resistance, the book offers an alternative narrative to the history of Latin American decolonisation.  This narrative challenges the common conception that mestizaje (race-mixing) and hybridity are liberatory formations, offering instead a new theorisation of the complex racial configurations produced by colonialism and its afterlives. Given Rivera Cusicanqui’s vital contribution to critical epistemologies, this book will be of great interest to students and scholars throughout the humanities and social sciences and to everyone concerned with the key questions of critical theory today.

The Bolivian scholar and activist Silvia Rivera Cusicanqui is a pre-eminent Latin American intellectual, world renowned for her work in postcolonial and subaltern studies.  She has long maintained that we must acknowledge how colonial structures of domination continue to affect indigenous identities and cultures. Even in contexts where diversity and the value of indigenous cultures have been officially recognized, “internal colonialism” operates as a structure that shapes mental categories and social practices.  This book considers this persistent colonial structure by examining artistic and popular practices of apprehending and resisting it, arguing that in Andean cultures there is a sustained practice of insubordinate image production and use. Combining this visual history with other instances of political resistance, the book offers an alternative narrative to the history of Latin American decolonisation.  This narrative challenges the common conception that mestizaje (race-mixing) and hybridity are liberatory formations, offering instead a new theorisation of the complex racial configurations produced by colonialism and its afterlives. Given Rivera Cusicanqui’s vital contribution to critical epistemologies, this book will be of great interest to students and scholars throughout the humanities and social sciences and to everyone concerned with the key questions of critical theory today.

This classic work remains one of the most incisive contributions to dependency theory in the Latin American context. While agreeing with other dependency theorists that underdevelopment on the Latin America periphery was structurally connected to the accumulation of capital in the advanced economies at the core of the global capitalist system, Furtado went further and argued that the very idea of development in the periphery is a myth, deceiving countries into focusing on narrow economic factors such as the rate of investment and the volume of exports to the detriment of their human well-being. Moreover, the costs of development in terms of environmental destruction would be catastrophic for the planet: the idea that the poor in Latin America and elsewhere might someday enjoy the livelihoods of today’s rich people is unrealizable in practice, and any attempt to generalize the lifestyles of the world’s well-off would lead to the collapse of civilization. Adhering to the ideas of development and progress is not only misleading: it is also a form of cultural domination that stifles creativity and blocks the imagination of alternative life forms that would be better aligned to the conditions of life in Latin America and elsewhere. This prescient analysis of economic development and underdevelopment in Latin America retains its relevance today and will be of interest to anyone concerned with issues of political economy and culture in the Global South, as well as students and scholars in political economy, development studies, Latin American Studies and critical theory.

This classic work remains one of the most incisive contributions to dependency theory in the Latin American context. While agreeing with other dependency theorists that underdevelopment on the Latin America periphery was structurally connected to the accumulation of capital in the advanced economies at the core of the global capitalist system, Furtado went further and argued that the very idea of development in the periphery is a myth, deceiving countries into focusing on narrow economic factors such as the rate of investment and the volume of exports to the detriment of their human well-being. Moreover, the costs of development in terms of environmental destruction would be catastrophic for the planet: the idea that the poor in Latin America and elsewhere might someday enjoy the livelihoods of today’s rich people is unrealizable in practice, and any attempt to generalize the lifestyles of the world’s well-off would lead to the collapse of civilization. Adhering to the ideas of development and progress is not only misleading: it is also a form of cultural domination that stifles creativity and blocks the imagination of alternative life forms that would be better aligned to the conditions of life in Latin America and elsewhere. This prescient analysis of economic development and underdevelopment in Latin America retains its relevance today and will be of interest to anyone concerned with issues of political economy and culture in the Global South, as well as students and scholars in political economy, development studies, Latin American Studies and critical theory.

Colonial Trauma is a path-breaking account of the psychosocial effects of colonial domination. Following the work of Frantz Fanon, Lazali draws on historical materials as well as her own clinical experience as a psychoanalyst to shed new light on the ways in which the history of colonization leaves its traces on contemporary postcolonial selves.Lazali found that many of her patients experienced difficulties that can only be explained as the effects of “colonial trauma” dating from the French colonization of Algeria and the postcolonial period. Many French feel weighed down by a colonial history that they are aware of but which they have not experienced directly. Many Algerians are traumatized by the way that the French colonial state imposed new names on people and the land, thereby severing the links with community, history, and genealogy and contributing to feelings of loss, abandonment, and injustice. Only by reconstructing this history and uncovering its consequences can we understand the impact of colonization and give individuals the tools to come to terms with their past.By demonstrating the power of psychoanalysis to illuminate the subjective dimension of colonial domination, this book will be of great interest to anyone concerned with the long-term consequences of colonization and its aftermath.

Colonial Trauma is a path-breaking account of the psychosocial effects of colonial domination. Following the work of Frantz Fanon, Lazali draws on historical materials as well as her own clinical experience as a psychoanalyst to shed new light on the ways in which the history of colonization leaves its traces on contemporary postcolonial selves.Lazali found that many of her patients experienced difficulties that can only be explained as the effects of “colonial trauma” dating from the French colonization of Algeria and the postcolonial period. Many French feel weighed down by a colonial history that they are aware of but which they have not experienced directly. Many Algerians are traumatized by the way that the French colonial state imposed new names on people and the land, thereby severing the links with community, history, and genealogy and contributing to feelings of loss, abandonment, and injustice. Only by reconstructing this history and uncovering its consequences can we understand the impact of colonization and give individuals the tools to come to terms with their past.By demonstrating the power of psychoanalysis to illuminate the subjective dimension of colonial domination, this book will be of great interest to anyone concerned with the long-term consequences of colonization and its aftermath.

Pablo Oyarzun is one of the foremost Benjamin scholars in Latin America. His writings have shaped the reception of Benjamin’s work in Latin America and have been central to the effort to identify the tasks and responsibilities of the kind of critical theory that would interrupt social violence. In this book Oyarzun examines some of the key concepts in Benjamin’s work – including his concepts of translation, experience, history and storytelling – and relates them to his own systematic reflection on the nature and implications of ‘doing justice’. What is meant by the words ‘justice was done’? The passive voice is important here. On the one hand, justice does nothing: it is not an agent, it can only prevail or fail, and if it fails, it does so without limit. On the other hand, the passive voice alludes to the agents of an action while covering them up; the allusion is the masking of the identity and traces of the person who accomplishes the action. And this cover-up can be dangerous: it can cover-up the executioners, who are subjects that everyone can confirm anonymously, without their being recognized and without their wanting to be recognized. Justice, argues Oyarzun, can only be done in the active effort to do justice – or, as Benjamin would say, in the striving to turn the world into the highest good. This book by one of Chile’s most distinguished philosophers will be of value to anyone interested in Benjamin’s work and in the development of critical theory in Latin America.

Pablo Oyarzun is one of the foremost Benjamin scholars in Latin America. His writings have shaped the reception of Benjamin’s work in Latin America and have been central to the effort to identify the tasks and responsibilities of the kind of critical theory that would interrupt social violence. In this book Oyarzun examines some of the key concepts in Benjamin’s work – including his concepts of translation, experience, history and storytelling – and relates them to his own systematic reflection on the nature and implications of ‘doing justice’. What is meant by the words ‘justice was done’? The passive voice is important here. On the one hand, justice does nothing: it is not an agent, it can only prevail or fail, and if it fails, it does so without limit. On the other hand, the passive voice alludes to the agents of an action while covering them up; the allusion is the masking of the identity and traces of the person who accomplishes the action. And this cover-up can be dangerous: it can cover-up the executioners, who are subjects that everyone can confirm anonymously, without their being recognized and without their wanting to be recognized. Justice, argues Oyarzun, can only be done in the active effort to do justice – or, as Benjamin would say, in the striving to turn the world into the highest good. This book by one of Chile’s most distinguished philosophers will be of value to anyone interested in Benjamin’s work and in the development of critical theory in Latin America.

How can thinkers grapple with the question of the human when they have been dehumanized?  How can black thinkers confront and make sense of a world structured by antiblackness, a world that militates against the very existence of blacks?   These are the questions that guide Tendayi Sithole’s brilliant analyses of the work of Sylvia Wynter, Aimé Césaire, Steve Biko, Assata Shakur, George Jackson, Mabogo P. More, and a critique of Giorgio Agamben. Through his careful interrogation of their writings Sithole shows how the black register represents a uniquely critical perspective from which to confront worlds that are systematically structured to dehumanize.  The black register is the ways of thinking, knowing and doing that emerge from existential struggles against antiblackness and that dwell in the lived experience of being black in an antiblack world.  The black register is the force of critique that comes from thinkers who are dehumanized, and who in turn question, define, and analyze the reality that they are in, in order to reframe it and unmask the forces that inform subjection. This book redefines the arc of critical black thought over the last seventy-five years and it will be an indispensable text for anyone concerned with the deep and enduring ways in which race structures our world and our thought.

How can thinkers grapple with the question of the human when they have been dehumanized?  How can black thinkers confront and make sense of a world structured by antiblackness, a world that militates against the very existence of blacks?   These are the questions that guide Tendayi Sithole’s brilliant analyses of the work of Sylvia Wynter, Aimé Césaire, Steve Biko, Assata Shakur, George Jackson, Mabogo P. More, and a critique of Giorgio Agamben. Through his careful interrogation of their writings Sithole shows how the black register represents a uniquely critical perspective from which to confront worlds that are systematically structured to dehumanize.  The black register is the ways of thinking, knowing and doing that emerge from existential struggles against antiblackness and that dwell in the lived experience of being black in an antiblack world.  The black register is the force of critique that comes from thinkers who are dehumanized, and who in turn question, define, and analyze the reality that they are in, in order to reframe it and unmask the forces that inform subjection. This book redefines the arc of critical black thought over the last seventy-five years and it will be an indispensable text for anyone concerned with the deep and enduring ways in which race structures our world and our thought.

This book by one of Latin America’s leading cultural theorists examines the place of the subject and the role of biographical and autobiographical genres in contemporary culture. Arfuch argues that the on-going proliferation of private and intimate stories – what she calls the ‘biographical space’ – can be seen as symptomatic of the impersonalizing dynamics of contemporary times. Autobiographical genres, however, harbour an intersubjective dimension. The ‘I’ who speaks wants to be heard by another, and the other who listens discovers in autobiography possible points of identification. Autobiographical genres, including those that border on fiction, therefore become spaces in which the singularity of experience opens onto the collective and its historicity in ways that allow us to reflect on the ethical, political, and aesthetic dimensions not only of self-representation but also of life itself. Opening up debate through juxtaposition and dialogue, Arfuch’s own poetic writing moves freely from the Holocaust to Argentina’s last dictatorship and its traumatic memories, and then to the troubled borderlands between Mexico and the United States to show how artists rescue shards of memory that would otherwise be relegated to the dustbin of history. In so doing, she makes us see not only how challenging it is to represent past traumas and violence but also how vitally necessary it is to do so as a political strategy for combating the tides of forgetting and for finding ways of being in common.

This book by one of Latin America’s leading cultural theorists examines the place of the subject and the role of biographical and autobiographical genres in contemporary culture. Arfuch argues that the on-going proliferation of private and intimate stories – what she calls the ‘biographical space’ – can be seen as symptomatic of the impersonalizing dynamics of contemporary times. Autobiographical genres, however, harbour an intersubjective dimension. The ‘I’ who speaks wants to be heard by another, and the other who listens discovers in autobiography possible points of identification. Autobiographical genres, including those that border on fiction, therefore become spaces in which the singularity of experience opens onto the collective and its historicity in ways that allow us to reflect on the ethical, political, and aesthetic dimensions not only of self-representation but also of life itself. Opening up debate through juxtaposition and dialogue, Arfuch’s own poetic writing moves freely from the Holocaust to Argentina’s last dictatorship and its traumatic memories, and then to the troubled borderlands between Mexico and the United States to show how artists rescue shards of memory that would otherwise be relegated to the dustbin of history. In so doing, she makes us see not only how challenging it is to represent past traumas and violence but also how vitally necessary it is to do so as a political strategy for combating the tides of forgetting and for finding ways of being in common.

This important intervention interrogates keystone features of the dominant European theoretical landscape in the field of populism studies, advancing existing debates and introducing new avenues of thought, in conjunction with insights from the contemporary Latin American political experience and perspectives. In each essay – the title a nod to the influential socialist thinker José Carlos Mariátegui, from whom the authors draw inspiration – leading Argentine scholars Paula Biglieri and Luciana Cadahia pair key dimensions of populism with diverse themes such as modern-day feminism, militancy, and neoliberalism, in order to stimulate discussion surrounding the constitutive nature, goals, and potential of populist social movements.Biglieri and Cadahia are unafraid to court provocation in their frank assessment of populism as a force which could bring about essential emancipatory social change to confront emerging right-wing trends in policy and leadership. At the same time, this fresh interpretation of a much-maligned political articulation is balanced by their denunciation of right-aligned populisms and their failure to bring to bear a sustainable alternative to contemporary neo-authoritarian forms of neoliberalism. In their place, they articulate a populism which offers a viable means of mobilizing a response to hegemonic forms of neoliberal discourse and government.

This important intervention interrogates keystone features of the dominant European theoretical landscape in the field of populism studies, advancing existing debates and introducing new avenues of thought, in conjunction with insights from the contemporary Latin American political experience and perspectives. In each essay – the title a nod to the influential socialist thinker José Carlos Mariátegui, from whom the authors draw inspiration – leading Argentine scholars Paula Biglieri and Luciana Cadahia pair key dimensions of populism with diverse themes such as modern-day feminism, militancy, and neoliberalism, in order to stimulate discussion surrounding the constitutive nature, goals, and potential of populist social movements.Biglieri and Cadahia are unafraid to court provocation in their frank assessment of populism as a force which could bring about essential emancipatory social change to confront emerging right-wing trends in policy and leadership. At the same time, this fresh interpretation of a much-maligned political articulation is balanced by their denunciation of right-aligned populisms and their failure to bring to bear a sustainable alternative to contemporary neo-authoritarian forms of neoliberalism. In their place, they articulate a populism which offers a viable means of mobilizing a response to hegemonic forms of neoliberal discourse and government.

The world is in the midst of a storm that has shaped the history of modernity along a double fracture: on the one hand, an environmental fracture driven by a technocratic and capitalist civilization that led to the ongoing devastation of the Earth’s ecosystems and its human and non-human communities and, on the other, a colonial fracture instilled by Western colonization and imperialism that resulted in racial slavery and the domination of indigenous peoples and women in particular.In this important new book, Malcom Ferdinand challenges this double fracture, thinking from the Caribbean world. Here, the slave ship reveals the inequalities that continue during the storm: some are shackled inside the hold and even thrown overboard at the first gusts of wind. Drawing on empirical and theoretical work in the Caribbean, Ferdinand conceptualizes a decolonial ecology that holds protecting the environment together with the political struggles against (post)colonial domination, structural racism, and misogynistic practices.Facing the storm, this book is an invitation to build a world-ship where humans and non-humans can live together on a bridge of justice and shape a common world. It will be of great interest to students and scholars in environmental humanities and Latin American and Caribbean studies, as well as anyone interested in ecology, slavery, and (de)colonization.

The world is in the midst of a storm that has shaped the history of modernity along a double fracture: on the one hand, an environmental fracture driven by a technocratic and capitalist civilization that led to the ongoing devastation of the Earth’s ecosystems and its human and non-human communities and, on the other, a colonial fracture instilled by Western colonization and imperialism that resulted in racial slavery and the domination of indigenous peoples and women in particular.In this important new book, Malcom Ferdinand challenges this double fracture, thinking from the Caribbean world. Here, the slave ship reveals the inequalities that continue during the storm: some are shackled inside the hold and even thrown overboard at the first gusts of wind. Drawing on empirical and theoretical work in the Caribbean, Ferdinand conceptualizes a decolonial ecology that holds protecting the environment together with the political struggles against (post)colonial domination, structural racism, and misogynistic practices.Facing the storm, this book is an invitation to build a world-ship where humans and non-humans can live together on a bridge of justice and shape a common world. It will be of great interest to students and scholars in environmental humanities and Latin American and Caribbean studies, as well as anyone interested in ecology, slavery, and (de)colonization.

In this highly original book, Maboula Soumahoro explores the cultural and political vastness of the Black Atlantic, where Africa, Europe, and the Americas were tied together by the brutal realities of the slave trade and colonialism. Each of these spaces has its own way of reading the Black body and the Black experience, and its own modes of visibility, invisibility, silence, and amplification of Black life. By weaving together her personal history with that of France and its abiding myth of color-blindness, Maboula Soumahoro highlights the banality and persistence of structural racism in France today, and shows that freedom will be found in the journey and movement between the sites of the Atlantic triangle. Africana is the name of that freedom.How can we build and reflect on a collective diasporic identity through a personal journey? What are the limits and possibilities of this endeavor, when the personal journey is that of oft-erased bodies and stories, de-humanized lives, and when Black populations in Africa, the Americas, and Europe identify and misidentify with each other, their sensibilities shaped by the particular locales in which their lives unfold?This book makes an important intellectual contribution to contemporary public conversations and theoretical inquiry into race, racism, blackness, and identity today, as it probes and questions the academic methodologies that have functioned as structures of exclusion.

In this highly original book, Maboula Soumahoro explores the cultural and political vastness of the Black Atlantic, where Africa, Europe, and the Americas were tied together by the brutal realities of the slave trade and colonialism. Each of these spaces has its own way of reading the Black body and the Black experience, and its own modes of visibility, invisibility, silence, and amplification of Black life. By weaving together her personal history with that of France and its abiding myth of color-blindness, Maboula Soumahoro highlights the banality and persistence of structural racism in France today, and shows that freedom will be found in the journey and movement between the sites of the Atlantic triangle. Africana is the name of that freedom.How can we build and reflect on a collective diasporic identity through a personal journey? What are the limits and possibilities of this endeavor, when the personal journey is that of oft-erased bodies and stories, de-humanized lives, and when Black populations in Africa, the Americas, and Europe identify and misidentify with each other, their sensibilities shaped by the particular locales in which their lives unfold?This book makes an important intellectual contribution to contemporary public conversations and theoretical inquiry into race, racism, blackness, and identity today, as it probes and questions the academic methodologies that have functioned as structures of exclusion.

According to some chronicles of the Spanish Conquest, the violent arrival of the Conquerors to the Andes in the sixteenth century led to sex-dissident people who lived outside the dominant European cisheteropatriarchal model being burned at the stake. This act burned more than the flesh; it also charred practices, ways of life, and textualities, leaving an emptiness and a trauma that would mark the future literatures of the Andean region.This book cannot repair those pre-sodomite texts and bodies. It seeks instead to reconsider the value of the ash, a metaphor that allows for a critical and contradictory reading of sexual dissidences in the Andean region in the twentieth century, beyond both multiculturalism and the wake of a globalized LGBTI movement. Through a comparative analysis, and drawing on theoretical perspectives such as anticoloniality, feminisms, and cuir (rather than queer) theories, the book aims to understand the value of a series of complex texts in which dissident subjectivities, practices, and desires help to broaden the understanding of the Andean.Winner of the prestigious Casa de las Américas prize, the book was praised by the jury for the paradoxical and provocative way that it struggles against the abyss of past destruction and reflects on the contribution of the Global South to the often uniformist thinking around the body and its intersections.