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The Myth of Modernity and the Transatlantic Onset of Modernism
Modernismo (1880s–1920s) is considered one of the most groundbreaking literary movements in Hispanic history, as it transformed literature in Spanish to an extent not seen since the Renaissance. As Alejandro Mejías-López demonstrates, however, modernismo was also groundbreaking in another, more radical way: it was the first time a postcolonial literature took over the literary field of the former European metropolis. Expanding Bourdieu’s concepts of cultural field and symbolic capital beyond national boundaries, The Inverted Conquest shows how modernismo originated in Latin America and traveled to Spain, where it provoked a complete renovation of Spanish letters and contributed to a national identity crisis. In the process, described by Latin American writers as a reversal of colonial relations, modernismo wrested literary and cultural authority away from Spain, moving the cultural center of the Hispanic world to the Americas. Mejías-López further reveals how Spanish American modernistas confronted the racial supremacist claims and homogenizing force of an Anglo-American modernity that defined the Hispanic as un-modern. Constructing a new Hispanic genealogy, modernistas wrote Spain as the birthplace of modernity and themselves as the true bearers of the modern spirit, moved by the pursuit of knowledge, cosmopolitanism, and cultural miscegenation, rather than technology, consumption, and scientific theories of racial purity. Bound by the intrinsic limits of neocolonial and postcolonial theories, scholarship has been unwilling or unable to explore modernismo’s profound implications for our understanding of Western modernities.
Borges and Translation
It is well known that Jorge Luis Borges was a translator, but this has been considered a curious minor aspect of his literary achievement. Few have been aware of the number of texts he translated, the importance he attached to this activity, or the extent to which the translated works inform his own stories and poems. Between the age of ten, when he translated Oscar Wilde, and the end of his life, when he prepared a Spanish version of the Prose Edda , Borges transformed the work of Poe, Kafka, Hesse, Kipling, Melville, Gide, Faulkner, Whitman, Woolf, Chesterton, and many others. In a multitude of essays, lectures, and interviews Borges analyzed the versions of others and developed an engaging view about translation. He held that a translation can improve an original, that contradictory renderings of the same work can be equally valid, and that an original can be unfaithful to a translation. Borges's bold habits as translator and his views on translation had a decisive impact on his creative process. Translation is also a recurrent motif in Borges's stories. In "The Immortal," for example, a character who has lived for many centuries regains knowledge of poems he had authored, and almost forgotten, by way of modern translations. Many of Borges's fictions include actual or imagined translations, and some of his most important characters are translators. In "Pierre Menard, author of the Quixote," Borges's character is a respected Symbolist poet, but also a translator, and the narrator insists that Menard's masterpiece-his "invisible work"-adds unsuspected layers of meaning to Cervantes's Don Quixote . George Steiner cites this short story as "the most acute, most concentrated commentary anyone has offered on the business of translation." In an age where many discussions of translation revolve around the dichotomy faithful/unfaithful, this book will surprise and delight even Borges's closest readers and critics.
At a time when more nuanced understandings of Muslim countries and their legal and social practices are urgently needed in the West, the appearance of this collection is especially welcome. In these illuminating and accessible essays, the contributors explain how Islam sees itself in terms of social policy, how it treats women, and how it encourages charity, education, and general social welfare. The essays encompass many regional cultures and draw on court records and legal debates, field work on government ministries, and an extensive reading of Islamic law. In his overview of waqf (similar to the Western idea of a foundation, in which an endowment is set aside in perpetuity for specified purposes), Ahmad Dallal explains how charity, a central organizing principle in Islam, is itself organized and how waqf, traditionally a source of revenue for charitable purposes, can also become a source of tension and conflict. Donna Lee Bowen, in her essay on the position of women in Islamic law, points out the crucial differences between the Islamic principles of family equity and the Western notion of individual equality. In a subsequent essay, Bowen addresses the problems surrounding family planning and the dilemmas that have arisen within the Muslim world over differing ideas about birth control. The two final essays look at specific instances of how the modern state has treated Islamic social policy. Gail Richardson examines zakat, an Islamic tax used to assist the poor, and its administration in Pakistan. Carol Underwood, meanwhile, explores public health policy in Iran, both before and after the Islamic revolution that deposed the Shah. Addressing some of the most profound misunderstandings between Islamic and Western societies, ISLAM AND SOCIAL POLICY will be of vital interest not only to scholars and policymakers but to anyone concerned with Islam’s critical place in the modern world.
Culture and HIV in the Trobriands
The Trobriand Islands of Papua New Guinea have been depicted as a place of sexual freedom ever since these small atolls in the southwest Pacific were made famous by anthropologist Bronislaw Malinowski in the early twentieth century. Today in the era of the HIV/AIDS pandemic, how do Trobrianders respond to public health interventions that link their cultural practices to the risk of HIV? How do they weigh HIV prevention messages of abstinence, fidelity, and condom use against traditional sexual practices that strengthen interclan relationships in a gift economy?
Written by an anthropologist who has direct ties to the Trobriands through marriage and who has been involved in Papua New Guinea's national response to the HIV epidemic since the mid-1990s, Islands of Love, Islands of Risk is an unusual insider ethnography. Katherine Lepani describes in vivid detail the cultural practices of regeneration, from the traditional dance called Wosimwaya to the elaborate exchanges that are part of the mortuary feasts called sagali. Focusing on the sexual freedom of young people, the author reveals the social value of sexual practice. By bringing cultural context and lived experience to the fore, the book addresses the failure of standardized public health programs to bridge the persistent gap between HIV awareness and prevention. The book offers insights on the interplay between global and local understandings of gender, sexuality, and disease and suggests the possibility of viewing sexuality in terms other than risk.
Islands of Love, Islands of Risk illustrates the contribution of ethnographic research methodology in facilitating dialogue between different ways of knowing. As a contemporary perspective on Malinowski's classic accounts of Trobriand sexuality, the book reaffirms the Trobriands' central place in the study of anthropology.
This book is the recipient of the annual Norman L. and Roselea J. Goldberg Prize for the best project in the area of medicine.
The Failure of Long-Term Care
The failure of long-term care is the country’s best-kept embarrassing secret. Almost every adult in the United States will either enter a nursing home or have to deal with a parent or other relative who does. Studies show that 40 percent of all adults who live to age sixty-five will enter a nursing home before they die, while even more will use another form of long-term care. Part memoir, part practical guide, part prescription for change, It Shouldn’t Be This Way is a unique look at the problems of long-term care. Robert L. Kane, a highly experienced physician and gerontologist, and his sister, Joan C. West, tell the painful story of what happened to their mother after she suffered a debilitating stroke and spent the last years of her life in rehabilitation, assisted-living facilities, and finally a nursing home. Along the way, her adult children encountered some professionals who were kind and considerate but also many frustrations—inadequate care and the need to hire private duty aides, as well as poor communication and lack of coordination throughout the system. The situation, they found, proved far more difficult than it needed to be. As the authors recount their mother’s story, they impart various lessons they learned from each phase of the experience. They alert those who are confronting such situations for the first time about what they will likely face and how to approach the problems. Closing with a broader look at why long-term care is the way it is, they propose steps to make necessary reforms, including the development of national organizations to work for change. Their message to families, care professionals, and policy-makers could not be more urgent.
Exploring Madness and Medicine in Twentieth-Century Tropical Narratives
The sinister "jungle"that illdefined and amorphous place where civilization has no foothold and survival is always in doubtis the terrifying setting for countless works of the imagination. Films like Apocalypse Now, television shows like Lost, and of course stories like Heart of Darkness all pursue the essential question of why the unknown world terrifies adventurer and spectator alike. In Jungle Fever, Charlotte Rogers goes deep into five books that first defined the jungle as a violent and maddening place. The reader finds urban explorers venturing into the wilderness, encountering and living among the "native" inhabitants, and eventually losing their minds.
The canonical works of authors such as Joseph Conrad, Andre Malraux, Jose Eustasio Rivera, and others present jungles and wildernesses as fundamentally corrupting and dangerous. Rogers explores how the methods these authors use to communicate the physical and psychological maladies that afflict their characters evolved symbiotically with modern medicine. While the wilderness challenges Conrad's and Malraux's European travelers to question their civility and mental stability, Latin American authors such as Alejo Carpentier deftly turn pseudoscientific theories into their greatest asset, as their characters transform madness into an essential creative spark.
Ultimately, Jungle Fever suggests that the greatest horror of the jungle is the unknown regions of the character's own mind.
Latin America is home to roughly half a million Jews, preponderantly Ashkenazic Jews. The majority are concentrated in Argentina, but Brazil and Mexico are also home to significant Jewish communities, as are major urban centers in other countries. Jews in Latin America, in addition to their prominent role in business, commerce, and finance, have a significant presence in cultural production and the arts. Like Hollywood, the Argentine and Mexican film industry is heavily Jewish, while the media--print journalism, radio, and television--have long been associated with Jewish interests. The open enrollment policies of many countries--Argentina, Brazil, and Mexico are notable here--have meant that Jews also have a considerable presence in academic and intellectual circles.
During the 1960s and 1970s, when writers such as Julio Cortazar, Carlos Fuentes, Gabriel Garcia Marquez, and Mario Vargas Llosa entered the international literary mainstream, Cold War cultural politics played an active role in disseminating their work in the United States. Deborah Cohn documents how U.S. universities, book and journal publishers, philanthropic organizations, cultural centers, and authors coordinated their efforts to bring Latin American literature to a U.S. reading public during this period, when interest in the region was heightened by the Cuban Revolution. She also traces the connections between the endeavors of private organizations and official foreign policy goals.
The high level of interest in Latin America paradoxically led the U.S. government to restrict these authors' physical presence in the United States through the McCarranWalter Act's immigration blacklist, even as cultural organizations cultivated the exchange of ideas with writers and sought to market translations of their work for the U.S. market.
A Generation Remembers Brown v. Board of Education
In February 1954, President Eisenhower invited Chief Justice Warren to dinner at the White House. Among the guests were well-known opponents of school desegregation. During that evening, Eisenhower commented to Warren that “law and force cannot change a man's heart.” Three months later, however, the Supreme Court handed down its unanimous decision in Brown, and the contributors to this book, like people across the country, were profoundly changed by it, even though many saw almost nothing change in their communities. What Brown did was to elevate race from the country's dirty secret to its most urgent topic of conversation. This book stands alone in presenting, in one source, stories of black and white Americans, men and women, from all parts of the nation, who were public school students during the years immediately after Brown. All shared an epiphany. Some became aware of race and the burden of racial separation. Others dared to hope that the yoke of racial oppression would at last be lifted. The editors surveyed 4750 law professors born between 1936 and 1954, received 1000 responses, and derived these forty essays from those willing to write personal accounts of their childhood experiences in the classroom and in their communities. Their moving stories of how Brown affected them say much about race relations then and now. They also provide a picture of how social change can shape the careers of an entire generation in one profession. Contributors provide accounts from across the nation. Represented are ο de jure states, those segregated by law at the time of Brown, including Alabama, Florida, Georgia, Louisiana, Maryland, Mississippi, North Carolina, South Carolina, Tennessee, Virginia, as well as the District of Columbia ο de facto states, those where segregation was illegal but a common practice, including California, Illinois, Kansas, Massachusetts, Missouri, New Jersey, New York, Ohio, Washington, and Wisconsin.