Category Archives: Bibliography
Julia Kristeva remarks somewhere (my wording may not be exact) that “in every bourgeois family group there is one child who has a soul.” And thus we meet them, in novel after novel: not only those who go literally motherless and fatherless, but also the children “with souls” who, for precisely that reason, will be persecuted by their foolish parents or parental stand-ins; ostracized, abused, made to submit to some hellish moral and spiritual reaming-out. Ruthlessly, imperviously, the realistic novels of the 18th and 19th centuries compulsively foreground this “orphaning” of the psyche; shape it into parable, and in so doing (I think) dramatize the painful birth of the modern subject—that radically deracinated being, vital yet alone, who goes undefined by kinship, caste, class, or visible membership in a group.
What was I thinking about when I wrote these things down?
Manzano’s Autobiography of a Slave
Sibylle Fischer’s 2005 introduction to Lane’s translation of Cecilia (I think it discusses the certificate of whiteness; in any case, I have this book); it also says other tings I like
Lamore’s introduction to the 2004 Cátedra edition, mentions the certificate of whiteness on page 11
Seminario de San Carlos; Academia San Alejandro
Paradox: limpiza de sangre and anxiety about legitimacy … and inclusivity (inclusion with exclusion — both together)
DREAMS OF LEGIBILITY
Adultery: is she Cándido’s, or not?
Limpieza de sangre: do they have it, or not?
Mestiza/octoroon: are they, or not?
Incest involves: illegitimacy-mestizaje, and adultery-impure blood
The ojo conocedor is a SUSPICIOUS EYE, like the eye of the Inquisition
What is incest? See Pardo-Bazán, La madre naturaleza
I do not know things, so I did not know about this by Borges, but I need it for my LASA piece. Mignolo discusses it on page 129 of La idea de América Latina.
(Do you see that I am doing research again?)
When I know enough to truly understand this essay, I will consider myself educated.
Think of the darkness and the great cold
In this valley, which resounds with misery.
– Brecht, Threepenny Opera
Fustel de Coulanges recommended to the historian, that if he wished to reexperience an epoch, he should remove everything he knows about the later course of history from his head. There is no better way of characterizing the method with which historical materialism has broken. It is a procedure of empathy. Its origin is the heaviness at heart, the acedia, which despairs of mastering the genuine historical picture, which so fleetingly flashes by. The theologians of the Middle Ages considered it the primary cause of melancholy. Flaubert, who was acquainted with it, wrote: “Peu de gens devineront combien il a fallu être triste pour ressusciter Carthage.”
The nature of this melancholy becomes clearer, once one asks the question, with whom does the historical writer of historicism actually empathize. The answer is irrefutably with the victor. Those who currently rule are however the heirs of all those who have ever been victorious. Empathy with the victors thus comes to benefit the current rulers every time. This says quite enough to the historical materialist. Whoever until this day emerges victorious, marches in the triumphal procession in which today’s rulers tread over those who are sprawled underfoot. The spoils are, as was ever the case, carried along in the triumphal procession. They are known as the cultural heritage.
In the historical materialist they have to reckon with a distanced observer. For what he surveys as the cultural heritage is part and parcel of a lineage which he cannot contemplate without horror. It owes its existence not only to the toil of the great geniuses, who created it, but also to the nameless drudgery of its contemporaries. There has never been a document of culture, which is not simultaneously one of barbarism. And just as it is itself not free from barbarism, neither is it free from the process of transmission, in which it falls from one set of hands into another.
Look. My research interests are not out of date at all and there are grants in my home town for these — although I think they are limited to UC faculty. Still, I think I should find a way to go hang out in S.B. sometime. The next time I go to San Francisco, I could fly to LA and drive up.
I cannot believe how much time I blew, not seeing how to resist the local oppression, and how many interesting opportunities to make academia creative I missed. Had I had the Internet, I believe I would not have had this happen — things started to improve when I started to exist virtually.
Anxious doctoral researchers can now call on a proliferation of advice books telling them how to produce their dissertations. This article analyzes some characteristics of this self-help genre, including the ways it produces an expert-novice relationship with readers, reduces dissertation writing to a series of linear steps, reveals hidden rules, and asserts a mix of certainty and fear to position readers “correctly.” The authors argue for a more complex view of doctoral writing both as text work/identity work and as a discursive social practice. They reject transmission pedagogies that normalize the power-saturated relations of protégé and master and point to alternate pedagogical approaches that position doctoral researchers as colleagues engaged in a shared, unequal, and changing practice.”
–Barbara Kamler and Pat Thomson, The Failure of Dissertation Advice Books: Toward Alternative Pedagogies for Doctoral Writing.
The true picture of the past whizzes by. Only as a picture, which flashes its final farewell in the moment of its recognizability, is the past to be held fast. “The truth will not run away from us” – this remark by Gottfried Keller denotes the exact place where historical materialism breaks through historicism’s picture of history. For it is an irretrievable picture of the past, which threatens to disappear with every present, which does not recognize itself as meant in it.
I like this old article on exceptionalism by Lund.
“The most implacable Latin American appropriation of Euro- centrism is a center/periphery discourse known as civilization and barbarism (civilización y barbarie).”