Reviewed by: Critical Terms in Caribbean and Latin American Thought: Historical and Institutional Trajectories by Yolanda Martínez-San Miguel, Ben Sifuentes-Jáuregui and Marisa Belausteguigoitia Alexander M. Cárdenas-Jara Yolanda Martínez-San Miguel, Ben Sifuentes-Jáuregui and Marisa Belausteguigoitia. Critical Terms in Caribbean and Latin American Thought: Historical and Institutional Trajectories. New York: Palgrave Macmillan, 2016. 312 p. This anthology covers a comprehensive variety of fundamental cultural, socio-political, and historical terms, concepts and ideologies that have shaped different aspects of the history of the Caribbean and Latin America from the invasion by Europeans until today. Divided into 12 chapters, each dealing with introductory and analytical critiques of a specific key concept, the first six chapters cover a range of keywords that originated in or theoretically point to the colonial period: indigenismo, americanismo, colonialism, criollismo/creolization, mestizaje, and transculturation. The last six are related to concepts that acquired a specific meaning following the independence processes of the nineteenth century: modernidad, nation, gender, queer sexualities, testimonio, and popular culture. Selected keywords are critiqued in this review. Nelso Maldonado-Torres expounds "colonialism" by historically tracing its beginning and the consecutive periods in which it was reconfigured and ideologically contested. His hemispheric overview of the processes undertaken by colonialism is divided into five main periods: the European invasion and colonization, the wars for independence, the Cold [End Page 218] War and its impact on Latin America, post-Cold War and neoliberalism, and the formation of "massive resistance against neoliberalism" (68). Each of these periods provides the "colonialism" with a distinctive --although, relational--meaning. When the colonization period ended after bloody wars for independence, the new nations in the Americas went through different types of colonialism as each continued subjugating racial minorities and excluding most of them from the main spheres of power. For instance, the United States ended up marginalizing indigenous peoples and exploiting black slaves, and independent Latin American nations did not redeem the value of blackness– as the independent Haitians had done-- and anti-Amerindian racism still continued (71). Moreover, the lack of success in making Latin American countries as developed and powerful as European ones under the capitalist system led intellectuals to question their new inferior status. In the context of post-Cold War with the resulting condition of Latin American countries which were "in the dungeons of modernity" (67), concepts such as "dependecy theory," "internal colonialism," "neocolonialism," and "imperialism" started to be employed as a means to pinpoint the causes for their underdevelopment. This chapter aptly portrays how such ideologies underscored the political, economic, and ethnic-racial nature of a new facet of colonialism. José F. Buscaglia-Salgado approaches the keyword "mestizaje," which began racially and culturally in the colonial period, exclusively from its racial(ist) aspect, paying close attention to its manifestations in North as well as South America. He explains how racial differences were invented and codified by Spanish legislation as a means to profit from the free labor of the Amerindians and the slaves. To be sure, such a proslavery racialist legislation was in fact an organizing ground rule of European/North Atlantic economic systems since early modernity. As an example of the keyword's racialist codification, the critic admonishes the current uses of the word "mestizaje" to mean "benign" forms of racial mixing (114). By still carrying its colonial meaning--that is, a descriptor of the offspring of a Spaniard and an Amerindian--, this keyword continues to refer to bi-racial individuals, excluding and silencing Afro- and Asian-populations in the Americas. The author opines that the silencing of such peoples could be explained due to the consideration of black people not only as slaves but as the "absolute other to the European Ideal man" in early modernity (115). Graciela Montaldo approaches "modernidad" as category for four important movements of social and cultural changes--or epistemic rupturesin [End Page 219] Latin America. The first one occurs at the turn of the nineteenth century and refers to the "modernizing change to state institutions, the discipline of subjectivities, and social conduct" (155). After Latin American nations acquired their independence and the post-Independence civil wars diminished, national states consolidated institutional regimes in...
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