Likewise, subaltern insurgencies, whether indigenous or African American, were crucial to our history, even though national narratives still don’t recognize them in their scope. See Aníbal Quijano, “Colonialidad del poder, cultura y conocimiento en América Latina,” Anuario Mariateguiano 9, no. 9 (1997).
Walter Mignolo, Local Histories/Global Designs: Coloniality, Subaltern Knowledges, and Border Thinking (Princeton: Princeton University Press, 2000).
Enrique Dussel, “Eurocentrism and Modernity,” boundary 2 20, no. 3(Autumn 1993): 65–76.
Boaventura de Sousa Santos, Epistemologies of the South: Justice Against Epistemicide (New York: Rouledge, 2014).
Susan Buck-Morss, Hegel, Haiti, and University History (Pittsburgh: University of Pittsburgh Press, 2009).
Kant used the term “verschuldeten,” which Erique Dussel interprets as “guilty immaturity.” See Dussel “Eurocentrism and Modernity.”
G. W. F. Hegel, Philosophy of Right, sections 246 and 247 (Oxford: Clarendon Press, 1957). Translation from Dussel,“Eurocentrism and Modernity.”
Santiago Castro-Gómez, La poscolonialidad explicada a los niños (Bogotá: Editorial Universidad del Cauca, Instituto Pensar, Universidad Javeriana, 2005), 15. Translation mine.
Canclini concluded that it was precisely the constant questioning of Latin American identities and contradictions that was the very condition of Latin American modernism, and which defined the relationship between writers and their audiences. Ernesto Canclini, Hybrid Cultures: Strategies for Entering and Leaving Modernity (Minneapolis: University of Minnesota Press, 2005).
See Leopoldo Zea, The Latin-American Mind, trans. James H. Abbott and Lowell Dunham (Norman: University of Oklahoma Press, 1963); and Zea, Latin America and the World, trans. Beatrice Berler and Frances Kellam Hendricks (Norman: University of Oklahoma Press, 1969).
Jorge Luis Marzo, La memoria administrada. El barroco y lo hispano (Buenos Aires: Katz, 2010).
Roberto Schwarz, “Nacional por substraçao,” in Que horas São? (São Paulo: Companhia das Letras, 1987), 43. Translation mine.
“If acknowledged, (this countermodernity) would question the historicism that analogically links, in a linear narrative, late capitalism and the fragmentary, simulacral, pastiche symptoms of postmodernity. This linking does not account for the historical traditions of cultural contingency and textual indeterminacy (as forces of social discourse) generated in the attempt to produce an ‘enlightened’ colonial or postcolonial subject, and it transforms, in the process, our understanding of the narrative of modernity and the ‘values’ of progress.” Homi Bhabha, The Location of Culture (London: Routledge, 1994), 248.
Marzo, La memoria administrada, 202.
Quijano, “Colonialidad del poder,” 12.
Enrique Dussel, “Transmodernity and Interculturality: An Interpretation from the Perspective of Philosophy of Liberation,” Transmodernity 1, no. 3 (2012).
W. J. T. Mitchell, Picture Theory: Essays of Verbal and Visual Representation (Chicago: University of Chicago Press, 1995), 196.
De Sousa Santos, Epistemologies of the South, 46.
In Maurizio Lazzarato, Sabine Folie, Anselm Franke, and Jimmie Durham, Animism: Modernity througth the Looking Glass (Cologne: Walther König, 2012).
“Contemporaries have the need for a country and people upon whom they are able to project their dreams of golden age.” The three volumes of de Lahontan’s travelogue are Nouveaux voyages, Mémoires de l´Amérique septentrionale,and Dialogues curieux entre l´anteur et un sauvage. See Tzvetan Todorov,Nosotros y los otros (Madrid: Siglo XXI Editores, 1991).
See Antonio Riserio, Testos e Tribos: Poeticas Extraocidentais nos tropicos brasileiros (Rio de Janeiro: Imago, 1993).
Barthes also describes two ways of incorporating the Other: “Inoculation, in which the other is absorbed only to the extent necessary to make it innocuous; and incorporation, where the other becomes incorporeal by means of its representation.” In the latter case, “representation works as a substitute for the active presence—naming it is equivalent to not knowing it.” Hal Foster, Recodings: Art, Spectacle, Cultural Politics (New York: The New Press 1998).
Fernando Coronil, “Más allá del occidentalismo: hacia categorías geohistoricas no-imperiales,” in Teorías sin disciplinas: Latinoamericanismo, Poscolonialidad y Globalización en Debate, eds. Santiago Castro-Gómez and Eduardo Mendieta (México: Miguel Ángel Porrúa, 1998), 139.
“Scholars should not try for a slightly better definition so that they can talk about modernity more clearly. They should instead listen to what us being said in the world. If modernity is what they hear, they should ask how it is being used and why.” Frederick Cooper, Colonialism in Question: Theory, Knowledge, History (Berkeley: University of California Press, 2005), 115.
John D. Kelly, “Alternative Modernities or an Alternative to ‘Modernity’: Getting out of the Modernity Sublime,” in Critically Modern: Alternatives, Alterities, Anthropologies, ed. Bruce M. Knauft (Bloomington: Indiana University Press, 2002), 261.
Boaventura de Sousa Santos, “A Discourse on the Sciences,” Review 15, no. 1 (Winter 1992): 39.
Ibid.
This text was written between Madrid, London, and São Paulo. I am very grateful to the different gazes and revisions that have contributed to this text: Pedro Neves Marques, Raúl Sánchez Cedillo, Lola Garcia, Jessica Loudis, Stephen Squibb, and especially Alba Colomo.