On December 22, 1997, forty-five unarmed members of the indigenous organization Las Abejas (The Bees) were massacred during a prayer meeting in the village of Acteal, Mexico. The members of Las Abejas, who are pacifists, pledged their support to the Zapatista Army of National Liberation, a primarily indigenous group that has declared war on the state of Mexico. The massacre has been attributed to a paramilitary group composed of ordinary citizens acting on their own, although eyewitnesses claim the attack was planned ahead of time and that the Mexican government was complicit.In Without History, Jose Rabasa contrasts indigenous accounts of the Acteal massacre and other events with state attempts to frame the past, control subaltern populations, and legitimatize its own authority. Rabasa offers new interpretations of the meaning of history from indigenous perspectives and develops the concept of a communal temporality that is not limited by time, but rather exists within the individual, community, and culture as a living knowledge that links both past and present. Due to a disconnection between indigenous and state accounts as well as the lack of archival materials (many of which were destroyed by missionaries), the indigenous remain outside of, or without, history, according to most of Western discourse. The continued practice of redefining native history perpetuates the subalternization of that history, and maintains the specter of fabrication over reality.Rabasa recalls the works of Marx, Lenin, and Gramsci, as well as contemporary south Asian subalternists Ranajit Guha and Dipesh Chakrabarty, among others. He incorporates their conceptions of communality, insurgency, resistance to hegemonic governments, and the creation of autonomous spaces as strategies employed by indigenous groups around the globe, but goes further in defining these strategies as millennial and deeply rooted in Mesoamerican antiquity. For Rabasa, these methods and the continuum of ancient indigenous consciousness are evidenced in present day events such as the Zapatista insurrection.
On December 22, 1997, forty-five unarmed members of the indigenous organization Las Abejas (The Bees) were massacred during a prayer meeting in the village of Acteal, Mexico. The members of Las Abejas, who are pacifists, pledged their support to the Zapatista Army of National Liberation, a primarily indigenous group that has declared war on the state of Mexico. The massacre has been attributed to a paramilitary group composed of ordinary citizens acting on their own, although eyewitnesses claim the attack was planned ahead of time and that the Mexican government was complicit.In Without History, Jose Rabasa contrasts indigenous accounts of the Acteal massacre and other events with state attempts to frame the past, control subaltern populations, and legitimatize its own authority. Rabasa offers new interpretations of the meaning of history from indigenous perspectives and develops the concept of a communal temporality that is not limited by time, but rather exists within the individual, community, and culture as a living knowledge that links both past and present. Due to a disconnection between indigenous and state accounts as well as the lack of archival materials (many of which were destroyed by missionaries), the indigenous remain outside of, or without, history, according to most of Western discourse. The continued practice of redefining native history perpetuates the subalternization of that history, and maintains the specter of fabrication over reality.Rabasa recalls the works of Marx, Lenin, and Gramsci, as well as contemporary south Asian subalternists Ranajit Guha and Dipesh Chakrabarty, among others. He incorporates their conceptions of communality, insurgency, resistance to hegemonic governments, and the creation of autonomous spaces as strategies employed by indigenous groups around the globe, but goes further in defining these strategies as millennial and deeply rooted in Mesoamerican antiquity. For Rabasa, these methods and the continuum of ancient indigenous consciousness are evidenced in present day events such as the Zapatista insurrection.
Combining bitter satire, outrageous parody and uncanny hallucinations, this collection of José Saramago’s earliest stories from the beginning of his writing career attests to the novelist’s imaginative power and incomparable skill in elaborating the most extravagant fantasies. Each tale is a wicked, surreal take on life under dictatorship: in ‘Embargo’ a man drives around a city that is slowly running out of petrol; ‘The Chair’ recounts what happens when dictator Salazar falls off his chair and dies; in the Kafkaesque ‘Things’ the life of a civil servant is threatened as objects start to go missing.
A story by Nobel Prize-winning writer Jose Saramago, gorgeously illustrated in woodcuts by one of Brazil's most famous artists. When a lizard appears in the neighborhood of Chiado, in Lisbon, it surprises passers-by, and mobilizes firefighters and the army. With a clear and precise style, the fable offers a multitude of senses, reaching audiences of all ages. "The Lizard" is a short story included in A Bagagem do Viajante (1973), a volume that brought together the Saramago chronicles for the newspaper A Capital and the weekly Jornal do Fundão between 1971 and 1972. Translated by Nick Caistor and Lucia Caistor, The Lizard, is an illustrated version of the chronicle by J. Borges.
This collection of writings and speeches aims to inform, increase understanding, and inspire a sense of urgency for the challenging events of our age, for only when these challenges are understood and felt by all, will there be concerted global action.
The untold story of the greatest library of the Renaissance and its creator Hernando Colón This engaging book offers the first comprehensive account of the extraordinary projects of Hernando Colón, son of Christopher Columbus, which culminated in the creation of the greatest library of the Renaissance, with ambitions to be universal––that is, to bring together copies of every book, on every subject and in every language. Pérez Fernández and Wilson-Lee situate Hernando’s projects within the rapidly changing landscape of early modern knowledge, providing a concise history of the collection of information and the origins of public libraries, examining the challenges he faced and the solutions he devised. The two authors combine “meticulous research with deep and original thought,” shedding light on the history of libraries and the organization of knowledge. The result is an essential reference text for scholars of the early modern period, and for anyone interested in the expansion and dissemination of information and knowledge.
José Tomas de Cuéllar (1830-1894) was a Mexican writer noted for his sharp sense of humor and gift for caricature. Having a Ball and Christmas Eve are two novellas written in the costumbrista style, made popular in the mid-nineteenth century by the periodical press in which these sketches of contemporary manners were first published. The stories are a sensitive reflection of the effects of modernization brought by an authoritarian regime dedicated to order and progress. Christmas Eve describes a volatile middle class in which people pursue pleasure and entertainment without regard to morality. Having a Ball depicts women and their dedication to fashion. It is through them that Cuellar examines a society susceptible to foreign values, the importation of which radically altered the face of Mexico and its traditional customs.
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