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Thinker, writer, diplomat, feminist Rosario Castellanos was emerging as one of Mexico's major literary figures before her untimely death in 1974. This sampler of her work brings together her major poems, short fiction, essays, and a three-act play, The Eternal Feminine. Translated with fidelity to language and cultural nuance, many of these works appear here in English for the first time, allowing English-speaking readers to see the depth and range of Castellanos' work. In her introductory essay, "Reading Rosario Castellanos: Contexts, Voices, and Signs," Maureen Ahern presents the first comprehensive study of Castellanos' work as a sign or signifying system. This approach through contemporary semiotic theory unites literary criticism and translation as an integral semiotic process. Ahern reveals how Castellanos integrated women's images, bodies, voices, and texts to feminize her discourse and create a plurality of new signs/messages about women in Mexico. Describing this process in The Eternal Feminine, Castellanos observes, "...it's not good enough to imitate the models proposed for us that are answers to circumstances other than our own. It isn't even enough to discover who we are. We have to invent ourselves."
Critique of Latin American Reason is one of the most important philosophical texts to have come out of South America in recent decades. First published in 1996, it offers a sweeping critique of the foundational schools of thought in Latin American philosophy and critical theory. Santiago Castro-Gómez argues that “Latin America” is not so much a geographical entity, a culture, or a place, but rather an object of knowledge produced by a family of discourses in the humanities that are inseparably linked to colonial power relationships. Using the archaeological and genealogical methods of Michel Foucault, he analyzes the political, literary, and philosophical discourses and modes of power that have contributed to the making of “Latin America.” Castro-Gómez examines the views of a wide range of Latin American thinkers on modernity, postmodernity, identity, colonial history, and literature, also considering how these questions have intersected with popular culture. His critique spans Central and South America, and it also implicates broader and protracted global processes. This book presents this groundbreaking work of contemporary critical theory in English translation for the first time. It features a foreword by Linda Martín Alcoff, a new preface by the author, and an introduction by Eduardo Mendieta situating Castro-Gómez’s thought in the context of critical theory in Latin America and the Global South. Two appendixes feature an interview with Castro-Gómez that sheds light on the book’s composition and short provocations responding to each chapter from a multidisciplinary forum of contemporary scholars who resituate the work within a range of perspectives including feminist, Francophone African, and decolonial Black political thought.
Introduction. Hybridity: The Never-ending Metamorphosis?, Encounters of a Heterogeneous Kind: Hybridity in Cultural Theory, National Reconciliation and Colonial Resistance: The Notion of Hybridity in José Martí, Mestizaje: "I understand the reality, I just do not like the word:" Perspectives on an Option, On Border Artists and Transculturation: The Politics of Postmodern Performances and Latin America.
This book presents an update on social psychology as a disciplinary space and research field. First, it discusses the irruption of research methods from other cultural niches in the instituted academic area. Then, the second and third chapters discuss the role of Critical Psychology for community emancipation in hybrid settings and the development of Vygotsky's theory in Latin America. The fourth and fifth chapters offer some questions on contemporary legal and political culture. The sixth and seventh chapters ask how to reconceptualise the studies on Social Imaginary amd childhood. The eighth and ninth chapters present topics as performativity, cybernetic, subjectivities, and technology networks in health-related social support. In the last chapter, the author asks: are networks a cause of the human condition or a result of it? Is virtuality a condition and, at the same time, a result of the human? What could offer a psychoanalytic ethnographic approach to recover the concept of being human as the experience of intimate bonding as part of a social network?