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A Memoir of the Sandinista Revolution
Adiós Muchachos is a candid insider’s account of the leftist Sandinista revolution in Nicaragua. During the 1970s, Sergio Ramírez led prominent intellectuals, priests, and business leaders to support the Sandinista National Liberation Front (FSLN), against Anastasio Somoza’s dictatorship. After the Sandinistas overthrew the Somoza regime in 1979, Ramírez served as vice-president under Daniel Ortega from 1985 until 1990, when the FSLN lost power in a national election. Disillusioned by his former comrades’ increasing intolerance of dissent and resistance to democratization, Ramírez defected from the Sandinistas in 1995 and founded the Sandinista Renovation Movement. In Adiós Muchachos, he describes the utopian aspirations for liberation and reform that motivated the Sandinista revolution against the Somoza regime, as well as the triumphs and shortcomings of the movement’s leadership as it struggled to turn an insurrection into a government, reconstruct a country beset by poverty and internal conflict, and defend the revolution against the Contras, an armed counterinsurgency supported by the United States. Adiós Muchachos was first published in 1999. Based on a later edition, this translation includes Ramírez’s thoughts on more recent developments, including the re-election of Daniel Ortega as president in 2006.
1998 through current year
Now sold as an annual journal, American Literary Scholarship covers current critical analysis of American literature. Bibliographic essays are arranged by writers and time periods, from pre-1800 to the present. Among the writers discussed are Emerson, Hawthorne, Poe, Melville, Whitman, Twain, James, Pound, and Faulkner.
Vol. 71, no. 3 (1999) - vol. 76 (2004)
American Literature has been regarded since its inception as the preeminent periodical in its field. Each issue contains articles covering the works of several American authors--from colonial to contemporary--as well as an extensive book review section; a "Brief Mention" section that offers citations of new editions and reprints, collections, anthologies, and other professional books; and an "Announcements" section that keeps readers up-to-date on prizes, competitions, conferences, grants, and publishing opportunities.
Vol. 74, no. 3 (1999); Vol. 75 (2000) - vol. 79 (2004)
American Speech is concerned principally with the English language in the Western Hemisphere, although articles dealing with English in other parts of the world, the influence of other languages by or on English, and linguistic theory are also published. The journal is not committed to any particular theoretical framework, and issues often contain contributions that appeal to a readership wider than the linguistic-studies community.
Indigenous Literacies in the Andes
In Beyond the Lettered City, the anthropologist Joanne Rappaport and the art historian Tom Cummins examine the colonial imposition of alphabetic and visual literacy on indigenous groups in the northern Andes. They consider how the Andean peoples received, maintained, and subverted the conventions of Spanish literacy, often combining them with their own traditions. Indigenous Andean communities neither used narrative pictorial representation nor had alphabetic or hieroglyphic literacy before the arrival of the Spaniards. To absorb the conventions of Spanish literacy, they had to engage with European symbolic systems. Doing so altered their worldviews and everyday lives, making alphabetic and visual literacy prime tools of colonial domination. Rappaport and Cummins advocate a broad understanding of literacy, including not only reading and writing, but also interpretations of the spoken word, paintings, wax seals, gestures, and urban design. By analyzing secular and religious notarial manuals and dictionaries, urban architecture, religious images, catechisms and sermons, and the vast corpus of administrative documents produced by the colonial authorities and indigenous scribes, they expand Ángel Rama’s concept of the lettered city to encompass many of those who previously would have been considered the least literate.
Vol. 26, no. 3 (1999) - vol. 31 (2004)
Extending beyond the postmodern, boundary 2 approaches problems of literature and culture from a number of politically, historically, and theoretically informed perspectives. boundary 2 remains committed to understanding the present and approaching the study of culture and politics (national and international) through literature, philosophy, and the human sciences.
Vol. 15 (2000) - vol. 19 (2004)
Since its inception, Camera Obscura has devoted itself to providing innovative feminist perspectives on film, television, and visual media. It consistently combines excellence in scholarship with imaginative presentation and a willingness to lead media studies in new directions. The journal has developed a reputation for introducing emerging writers to the field. Its debates, essays, interviews, and summary pieces encompass a spectrum of media practices, including avant-garde, alternative, fringe, international, and mainstream.
History, Race, and Place in the Making of "Black" Mexico
Located on Mexico's Pacific coast in a historically black part of the Costa Chica region, the town of San Nicolás has been identified as a center of Afromexican culture by Mexican cultural authorities, journalists, activists, and foreign anthropologists. The majority of the town's residents, however, call themselves morenos (black Indians). In Chocolate and Corn Flour, Laura A. Lewis explores the history and contemporary culture of San Nicolás, focusing on the ways that local inhabitants experience and understand race, blackness, and indigeneity, as well as on the cultural values that outsiders place on the community and its residents. Drawing on more than a decade of fieldwork, Lewis offers a richly detailed and subtle ethnography of the lives and stories of the people of San Nicolás, including community residents who have migrated to the United States. San Nicoladenses, she finds, have complex attitudes toward blackness—as a way of identifying themselves and as a racial and cultural category. They neither consider themselves part of an African diaspora nor deny their heritage. Rather, they acknowledge their hybridity and choose to identify most deeply with their community.
Vol. 8 (2002) through current issue
Since 1992 Common Knowledge has opened lines of communication among schools of thought in the academy, as well as between the academy and the community of thoughtful people outside its walls. Common Knowledge has formed a new intellectual model, one based on conversation and cooperation rather than on metaphors (adopted from war and sports) of "sides" that one must "take." The pages of Common Knowledge regularly challenge the ways we think about scholarship and its relevance to humanity.