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  <title>Women and Chile at the Alamo: Feeding U.S. Colonial Mythology</title>
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    An earlier version of this essay was presented at the Latin American Studies Association&amp;#x2019;s 2001 convention in Washington, DC.Of course, there are Spanish missions all over Texas, New Mexico, and California, and perhaps Taco Bell founder Glen Bell, himself a Californian, did not have the Alamo exclusively in mind as an architectural model. Likely not all consumers make a conscious connection between Taco Bell and the Alamo. I would argue, however, that, as the most recognizable mission in the United States&amp;#x2014;indeed, as something of a fetish in U.S. national symbolism&amp;#x2014;the Alamo will be evoked in the minds of many Americans viewing Taco Bell advertisements. The rhetoric of running for the border, images of male 
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  <title>(Un)inhabiting Exile: Franz Rosenzweig and Jewishness</title>
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    Throughout this essay I will use with a certain breadth terms that, nevertheless, indicate differences. Judaism mainlyr efers to the connotation that Rosenzweig gives the term in The Star of Redemption, a sense that emphasizes the specificity of the Jews&amp;#x2019; giving up of their land through the figure of Abraham. Judaism could be said to name, generically, a religious originality framed within a revolutionarycon ception of the book and of interpretation. By Jewishness I refer to a certain continuity in the diasporic journey, a continuity it owes to its special positioning in Western culture as a figure of &amp;#x201C;deep-rooted uprootedness,&amp;#x201D; or as a metaphor for a double perspective in the experience of exile (I will be more 
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  <title>Plights and Flights of Historical Reason within and against Pax Americana</title>
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    It will take courage to learn to dance in the institutional graveyard of the &amp;#x201C;foreign&amp;#x201D; languages in the home of the brave. See Gregory Rodriguez 2002.For panoramic visions of changing geopolitical geographies, see Immanuel Waller-stein&amp;#x2019;s Geopolitics and Geoculture (1991). Wiarda includes zero references to the Yale professor.It might be interesting to highlight the neoconservative lineage built since the 1950s at the University of Chicago and Cornell by Leo Strauss, Allan Bloom, Francis Fukuyama, and Paul Wolfowitz, among others (Atlas 2003).See, for example, the institutional reading of Huntington and Fukuyama inside Reagan&amp;#x2019;s State Department, as described in Arrighi and Silver 1999, 1&amp;#x2013;36. There is no mention of 
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  <title>Walking to the Fourth World of the Caribbean</title>
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    The Caribbean Philosophical Association was inaugurated at the University of the West Indies at Mona, Jamaica, on 14 June 2002. Paget Henry, Lewis Gordon, Brian Meeks, and Charles Mills, among others, participated in the ceremony. Gordon and Meeks presided over the association during its first year. The first conference will take place in March 2004.For similar trends in other regions see Castro-G&amp;#xF3;mez and Mendieta 1998, and Walsh, Schiwy, and Castro-G&amp;#xF3;mez 2002.The epistemological notion of contrapunteo that I introduce here derives from the classic formulation by Fernando Ortiz (1995).Gordon used this term in articulating his vision of the CPA during its inauguration 
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  <title>From Nepantla to Worlds and Knowledges Otherwise</title>
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    The editorial collective of Worlds and Knowledges Otherwise includes, in addition to executive coeditors Walter D. Mignolo and Gabriela Nouzeilles, Teresa Berger, Leo Ching, Romand Coles, Roberto Dainotto, Arturo Escobar, Sibylle Fischer, Andrea Giunta, William Hart, Ranjana Khanna, Ralph Litzinger, Wahneema Lubiano, Nelson Maldonado-Torres, Ebrahim Moosa, Janice Radway, Jos&amp;#xE9; David Sald&amp;#xED;var, Boaventura de Sousa Santos, and Robyn 
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  <title>Notes on Religion and Globalization</title>
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    A shorter, Portuguese version of this text was presented in July 2000 at the meeting &amp;#x201C;The Challenges of Globalization,&amp;#x201D; organized by the World Association for Christian Communication and the Centro de Estudios Avanzados of the Universidad de C&amp;#xF3;rdoba, Argentina.Jaspers wrote from a teleological perspective according to which history would have an objective, an aim. I am aware that this position is highly suspicious and unsatisfactory; nevertheless, this was not the aspect that interested me in his reasoning.Gramsci&amp;#x2019;s remarks on religion are particularly suggestive and can be found scattered throughout his Quaderni del carcere (1975). See also Ortiz 1980a and 1980b.It is exactly this aspect that the German thinker 
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  <title>Coloniality of Power, Immigration, and the English-Spanish Asymmetry in the United States</title>
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    This research was partially supported by a fellowship granted to the second author by the Spencer Foundation Research Group Fellowship Program, ASR #200100304. We thank Istv&amp;#xE1;n V&amp;#xE1;nyol&amp;#xF3;s for assistance with the maps, Karen McGovern for editorial comments on an earlier draft, and the anonymous reviewers and the editors for their valuable comments. The contents, however, are our responsibility.&amp;#x201C;The imperial conflict between Spain and the United States, in the nineteenth century, . . . has generated the physical borderland between Mexico and the United States, but also the metaphorical borders as enacted in the histories Cuba/United States, Puerto Rico/United States that basically define the configuration of Latino/as 
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