Indigenous migrants negotiating belonging: Peticiones de cambio de fuero in Cajamarca,Peru, 17th–18th centuries

Prehispanic corporate social units in northern Peru, the pachacas or ayllus and the guarangas, continued to structure social life in Cajamarca throughout the Spanish colonial period. They were restructured by Spanish rule, as they had been by the Inca conquest before. Spanish rule also reshaped indigenous migration and the social categorization of the migrants, which was closely intertwined with the regime of land tenure. This article takes a look at the integration of new and old migrants and their descendants into the local social structure and examines how they negotiated their belonging in petitions to change or defend their fuero. The petitioners successfully argued on the basis of their ancestry, whether legitimate or not, and activated personal networks on their behalf. In that, they paralleled mestizo and mulatto petitioners who, like migrants, benefited from fiscal prerogatives, which were however challenged during the course of the 18^th century, leading to a partial re-categorization. The redistribution of land was an important motive in these late colonial re-categorizations, but also earlier in the colonial period the absence of bonds to the land was an essential characteristic of being categorized as a ‘migrant.’     

Mapping the desert: Arthur Rimbaud,Charles de Foucauld,and the Société de Géographie, 1884–85

This article focuses on two disparate figures in the French colonial period in Africa, the ex-poet Arthur Rimbaud and the ex-soldier Charles de Foucauld. Between 1883 and 1884, each lived in Africa in self-imposed exile of a sort, and undertook rigorous exploration of the region to which he had relocated himself. Both composed reports on their regions of the ‘dark continent,’ and both reports were submitted to, and recognized by, the Société de Géographie back in Paris. The two geographical texts – Rimbaud's Rapport sur l'Ogadine and de Foucauld's Reconnaissance au Maroc – are watersheds of life-writing, as much as they are representations of colonial Africa observed by Frenchmen. Through comparing the two desert narratives, and considering the two authors' African lives, I argue that the process of writing about the desert actually evokes the essential character of each writer's voice, a voice to which he only found access in the desert. Finally, these voices in turn provide valuable information about the relationship between France and Africa, colonial force and colony, and about the various forms of resistance to each of those roles.     

Spectres,monstres et fantômes: Les Chants de Maldoror et le spectacle de la fantasmagorie

As an introduction to his show in the Capucins' convent, Etienne Robertson states, "Gentlemen, the spectacle about to take place under your very eyes is not a frivolous one. It was created for the thinking man, for the philosopher who enjoys wandering among the tombs" (qtd. in Remise 41). The nineteenth century, and Robertson in particular, grant phantasmagoria a large place in history, even though the concept and the technique existed long before.

With such a success, it should not be surprising that phantasmagoria found its home in literature, especially in Isidore Ducasse's (Comte de Lautréamont's) texts. Indeed, Maldoror's Cantos, in which visual effects hold a significant place, seem to occur behind a thick fog that the reader appears to have difficulty escaping. Just as the spectacles of phantasmagoria are not meant for a "frivolous" audience, as Robertson said, the Cantos are not meant for a reader whom Lautréamont defines as "naive." This article will focus on the visual arts that were prevalent at the time and their influence on the Cantos. Using Roland Barthes's theory, the author shows that Maldoror's Cantos can be read as a spectacle of phantasmagoria in writing.     

Correspondencia privada e historia pública: las relaciones intelectuales de Pedro de Castro,Antonio de Herrera y el Inca Garcilaso

Este artículo analiza la correspondencia de Pedro de Castro y Quiñones con Francisco de Castro y Antonio de Herrera sobre las versiones históricas referentes a los hechos de su padre Cristóbal Vaca de Castro frente al gobierno del Perú. Demuestra que, con el propósito de modificar los términos de la crónica de Agustín de Zárate, Pedro de Castro supervisó directamente el texto de las Décadas de Herrera y, a través del jesuita Francisco de Castro, la versión sobre Vaca de Castro que aparece en la segunda parte de los Comentarios reales. La diferente relación del arzobispo con Herrera y Garcilaso —directa en el primer caso y mediata en el segundo— refleja la dispar autoridad de estos dos historiadores. A pesar de que esta intervención de Pedro de Castro se esconde a los ojos del lector, deja una huella tangible en la coincidencia de Herrera y Garcilaso en la escritura de la biografía del gobernador Vaca de Castro frente a la discrepancia de estos mismos cronistas en otros asuntos indianos. El estudio concluye mostrando la articulación que las historias de las Indias tenían en relación con numerosos problemas históricos, teológicos y políticos que se ventilaban entonces.     

‘AIDS Capital of the World’: Representing race,sex and space in Belle Glade,Florida: La Capital de SIDA del Mundo: Representaciones de raza,sexo, y espacio en Belle Glade,Florida

In 1985, a small agricultural center in south Florida became the site of a controversy when two scientists reported unexpectedly high numbers of AIDS cases and proposed that mosquito transmission might be the explanation. This article examines the representation of Belle Glade in print mass media and professional research journals from 1985 to the mid-1990s in order to demonstrate the role of racialized constructions of space in producing the category of heterosexual transmission and in establishing its distinction from normative heterosexuality. Employing a strategy of scalar shift, representations of Belle Glade invoked various and sometimes incommensurate spatial registers to construct racialized hierarchies which promised to provide effective borders around the mobility of HIV. The trope of containment not only misrepresented the spatiality of sexual networks, but also treated those most at risk of HIV infection as a threat to the nation rather than as those most in need of intervention and support. In Belle Glade, the material effects of this exclusionary practice included placing responsibility on the town's residents for its difficulties while effacing larger structural forces that produced its particular geography. Although these events took place in the first decade of the AIDS crisis, they offer a rich opportunity to integrate Belle Glade into an understanding of the US AIDS epidemic as well as to consider many of the challenges HIV/AIDS continues to present globally, especially around the intersection of race, gender, poverty, international capitalism and locally diverse experiences.

En 1985, un pequeño centro agrícola en el sur de Florida se convirtió en lugar de controversia, cuando dos científicos reportaron cifras inesperadamente altas de casos del SIDA y propusieron como causa de transmisión a picadura de mosquito. Este trabajo examina la representación de Belle Glade en las periódicas y revistas académicas de 1985 hasta mediados de los 90 para demostrar el rol de construcciones racializadas del espacio en la producción de la categoría de ‘transmisión heterosexual’ estableciendo a su vez la diferencia con la heterosexualidad normativa. Empleando una estrategia del escalas variables, estas representaciones de Belle Glade usos de variados y a veces inconmensurados registros espaciales con el fin de construir jerarquías racializadas que prometían fronteras efectivas para contener la movilidad del VIH. La preocupación por contener el virus no solo tergiversó la espacialidad de las redes sexuales sino que también definió a quienes estaban en mayor riesgo infección del VIH como una amenaza a la nación en vez de cómo recipientes de intervención y apoyo. En Belle Glade, los efectos materiales de esta práctica de exclusión incluyeron de hacer responsable a la población de sus dificultades ocultando así las fuerzas estructurales que producirán esta geografía particular. Aunque estos eventos sucedieron en la primera década de la crisis del SIDA, ofrecen una valiosa oportunidad para comprender Belle Glade dentro del contexto de la epidemia del SIDA en los EE.UU., así como también considerar muchos de los desafíos globales de la VIH y el SIDA, especialmente en las intersecciones raza, género, pobreza, capitalismo internacional y experiencias locales diversas.     

Revuelta plebeya,conciencia criolla y reivindicación jesuita: política y gobernanza en la Historia del Reino de Quito,de Juan de Velasco

Este artículo propone una lectura de la Historia del Reino de Quito en la América Meridional (1789), de Juan de Velasco, a partir de las ideas políticas y jurídicas de su autor. Sugiere abordar el tomo tercero de la Historia no solamente como un relato del declive social y económico que aqueja a la Audiencia de Quito, sino como un comentario a la crisis de gobernanza que, según Velasco, inicia con el ascenso de los Borbones al trono. La incapacidad jurídica de controlar la mestización de la sociedad y las desacertadas políticas de las autoridades peninsulares, resultan en la Rebelión de los Barrios de Quito, episodio que representa el clímax de las penurias que atraviesa el Reino y que le permite a Velasco cuestionar el modelo de gobierno establecido por los reformistas ilustrados, abogar por la necesidad de un gobierno criollo y restaurar la desgastada imagen de la Compañía de Jesús.     

« Au bal masqué de l'amour,cavalier, cavalière,on danse toujours avec sa mère »: Ni toi ni moi de Camille Laurens,Adolphe de Benjamin Constant

Cet article étudie l'impossibilité de s'installer dans une relation amoureuse durable, sujet principal de ces deux romans du XIX^e et du XXI^e siècle: Adolphe (1816) de Benjamin Constant et Ni toi ni moi (2006) de Camille Laurens. Ni toi ni moi réfère massivement à la vie et à l'?uvre de Benjamin Constant, Adolphe étant son hypotexte déclaré. Dans l'« investigation » de la disparition mystérieuse de l'amour, pourquoi convoquer Benjamin Constant, et comment ? Dans cet article, je m'attache à examiner, dans une première partie, le « bricolage » dont relève toute forme d'hypertextualité (je me réfère aux travaux de Gérard Genette): sa part de jeu aussi bien que son caractère dysphorique. Je me propose d'étudier, dans une seconde partie, le thème de l'abandon, lié à la perte, à la séparation involontaire; je convoque, ce faisant, le concept de la « mère morte » théorisé par André Green.     

En tiempos del condestable Dávalos: Enrique de Aragón,poeta quejoso en Crónica. Año de 1420, de Jerónimo de la Escosura

Infants of Aragon are very important figures in the history and literature of the nineteenth century, but it is rare that one of them, Don Enrique, is the protagonist. This work analyzes the romantic story Cronica. Año de 1420, published by Jerónimo de la Escosura in 1839. In it, Enrique de Aragón is a cunning courtier and a poet in love, and he manages to change history because he changes the story with his verses.     

After thought. Devotion,Teresa de Jesús,and Miguel de Cervantes

ABSTRACT

This article explores the complex landscape of devotion in sixteenth- and seventeenth-century Spain, comparing the legislated Christian-only history of Counter-Reformation with the various alternative strands of belief, faith, and devotion present in a variety of areas of cultural production. The article first examines representations of devotion—and methodologies of reading such representations—in areas of production such as architecture, dictionaries, literature, and the arts; at the end of this first section, it coins the concept of “After Thought” as a reading tool to better comprehend and possibly experience devotion in ways particular to early modern Spain, not merely en cristiano but in multiconfessional forms. “After Thought,” both the tool and the article, follow intellectual engagements with Andalusi (not merely Andalusian) past, present, and future environments in early modern Spain. They also engage alternative somatic dimensions of a different “entendimiento” of Christianity, as described by Teresa de Jesús and practiced by both her and Cervantes. Finally, in reviewing the six ducal chapters of the second part of Don Quijote as a rewriting of Castillo interior, the apocryphal condition of this segment of the novel mobilizes yet another wheel in the Trojan horse of fiction, one that exposes the way in which Cervantes refigures Teresa de Jesús, thus yielding two interactive models of “After Thought” in early modern Spain's arts, religion, and spirituality.