1996, F. Unzueta, and I need to see it. It is not here, and it would cost $40 to buy used, so I will actually use interlibrary loan. I had forgotten I was looking for this article by Lee Skinner several years ago and that I had it; now I have read it. National identities in the 19th century, as we know, are sites of negotiation and struggle, and writers used racially marked images in different ways, depending on their politics at a particular coyuntura.
One knows these things.
Skinner says both Sommer and Anderson think of national identities as fixed things, through which national reconciliation is brought about. I don’t agree with all of Sommer but I always read her as proposing that identities were being proposed, forged, posited in these texts, and they did not preexist them.
…at the library, Literary Bondage and those back pages of Poets & Writers, where they list bilingual presses. There is another book that turned out to be there and that I wanted to get, and I have lost my piece of paper. C’était quoi? Something tempting and new that I was going to order from a catalogue and that they turned out to already have.
The intellectual and the state: modernismo and transculturation from below. Beasley-Murray.
And there is all this interesting work on the Amazon, and the Peruvian avant-garde, and Zevallos-Aguilar has written so much, and I am spread too thin.
(I am going through files, as you can see.)
And Steven White’s article on Afro-Brazilian poetry is on JSTOR, too.
Then there is Brazilwire, which we should link to, support financially, and read daily.
I have them both, and keep forgetting passwords and forgetting how to really use them, and I have Evernote, too. I keep using this blog and my other one to take notes, but now I want to use these other sites more.
I am going to give a seminar called Global Lorca, or something close to this. García Lorca and modernism. Algo así.
The Moodle gradebook: to move items, you should check the box far to the right side.
About this paper: point 1 is 1518; point 2 is the middle ages; point 3 is the present: we, nowadays, evoke and elide the question of race in the same way as Latin Americans did in the 19th century and beyond, when we claim to be anti-racist or post-racial in polite company, but then have the mistreatment of migrants, the openly racist politicians, and grossly racist policies.