This chapter makes a case for integrating some musical narratives – both verbal and audiovisual – into the field of Argentine literature. After considering the case of Luis Alberto Spinetta’s 1973 “Cantata de puentes amarillos,” a song generally valued as a poetic achievement, it highlights the historical role of five iconic music works: the Himno Nacional, the national anthem written in 1813 by Vicente López and Blas Parera, which inaugurated a state ritual based on the alleged epic value of personal sacrifice; “Mi Noche Triste,” a tango recorded by Carlos Gardel in 1917, which describes a beloved woman’s absence from the perspective of a suffering male narrator, thus nourishing a topos of gender relations in popular culture; Estancia, a classical ballet composed by Alberto Ginastera in 1941, which displays the nationalist myth of Argentina’s rural authenticity; “Manuelita la Tortuga,” a children’s song by María Elena Walsh, the story of a female turtle who travels to Paris in order to be made beautiful; and Charly García’s “No bombardeen Buenos Aires,” a rock song that in June 1982 proposed a critical view of the Malvinas/Falklands War, contributing to the negative memory of the dictatorship of 1976–83.

This chapter traces the complex legacies of multiple religious traditions, including Christianity, Islam, and syncretistic spirituality, as they inform utopian strands of twentieth- and twenty-first-century American fiction, including the miraculous realism of Toni Morrison, the lyrical historicism of Marilynne Robinson, and the religiously themed science fiction of James Blish and G. Willow Wilson. Apocalyptic concepts, with a strong emphasis on transformative and liberatory possibility, are a recurrent element of these narratives.  The term “spirituality” itself is ambiguous, particularly in a national context in which religion has been a source of both oppression and hope. The chapter draws on postsecular critiques of literature and culture that, in John McClure’s terms, indicate “a mode of being and seeing that is at once critical of secular constructions of reality and of dogmatic religion.” It argues that skeptical perspectives do not necessarily militate against the aesthetic and ethical potential of theologically oriented utopian fiction.

This chapter examines novels by both male and female writers who published some of their mostprominent works in and around 1884, to address issues and themes that illustrate generalarguments about the 1880s and beyond. Authors and their works are presented as aheterogeneous group of men and women whose views pose multiple perspectives on theconnection between Argentine literature and politics. Miguel Cané, Eugenio Cambaceres, JuanaManuela Gorriti, Raimunda Torres y Quiroga, Antonio Argerich, and Lola Larrosa comment oneducation, reading, writing, literature, and family relations, reflecting the frenetic changes inWestern industrialized societies at the end of the nineteenth century, as well as the globalanxieties that these transformations brought to individuals across classes and territories. Theformation of Argentine literature can only be thought of as an unfinished process, with multiplesources, and in connection with other nations and regions. Setting the year 1884 as themoment in which to find the literary bases of the Argentine canon is an exercise that allows usto trace, instead of a clear origin for Argentine national literature, the germ of multiple possibleaccounts of its foundation.

This chapter provides an overview of the importance of utopian theorizing in the twenty-first century. It resituates utopianism, through Blochean theory, as larger than a literary genre and more diverse than representations of perfect societies. Rather, it celebrates an ideal of the utopianism of the everyday, of the here-and-now as much as of the future. It argues for a utopianism that is necessarily decolonial as it seeks to undo the damage of racial capitalism and provide imaginative resources for living differently. It concludes with an overview of the chapters collected in this book, showing that they explore both reactionary or nostalgically inflected visions of America’s settler-colonial utopian foundations, as well as centering new strains of utopian thought emerging from the margins of hegemonic American culture.

This chapter reads César Aira’s work as an intervention in Argentine literature at the end of the twentieth century, which – since its irruption in 1981 – called for new reading protocols based on a fundamental operation: the transformation of the concept of fiction into invention. The radicalness of this invention – which embodied an unprecedented way of writing in Argentine literature – constitutes a point of inflection in storytelling.This phenomenon is described from diverse and converging points of view: the development of a singular economy; writing as the art of continuum and as a form of contemporary art; the imagination of worlds of the present by means of a general theory of documentation. The hypotheses put forward draw on a transversal reading which, while considering the whole of his books (more than a hundred), focuses on key texts which are representative of the diverse profiles of his works: the parable of nineteenth- to twenty-first-century Argentina, between Ema, the captive and Shantytown; the aporias of vision and the machines of thought from An Episode in the Life of a Landscape Painter to Marble; the fables of the writer in the contemporary world, between Varamo and Parménides.

“Animalia Americana” foregrounds an examination and critical analysis of the historical, literary, and theoretical correlations between Blackness and animality to assess how these correlations, specifically the ways in which animals are found “running free” within a Black literature, might guide us toward more ethical practices. This chapter reads Gwendolyn Brooks’s Maud Martha as illuminating the dominant strains of how pest animals have appeared in twentieth-century African American letters: Not only as markers of the gratuitous violence which both marks and mars Black life in modernity, but as figures through which Black writers articulate the ways of thinking about feeling, and sociality, that surviving such violence have produced. From the ways in which K-9 police dogs were unleashed upon Black people during the Civil Rights Movement as a violent form of sociopolitical suppression to the significance of animals in Black communal and familial units emblematized through the Fletcher Street Urban Riding Club and DMX’s love for his American pitbull terrier, this chapter complicates the relationship between Blackness, animality, and humanity.

This chapter analyzes the colonial period, taking 1536, the date of the founding of the city of Buenos Aires, as a starting point. It aims to discuss texts linked to the conquest of the River Plate – namely, Álvar Núñez Cabeza de Vaca’s Comentarios (1555), Ulrich Schmidl’s Derrotero y viaje a España y las Indias (1567), and Ruy Díaz de Guzmán’s Argentina (1612), among other letters, chronicles, and documents – using water, a key aspect of the spatiality constructed in these works, as a guiding axis for the analysis. This is not aesthetized water, waiting for a contemplative gaze, but water marked by overflow, excessive, water that stagnates, sickens, and stings, overcoming boundaries and impeding the actions of the body attempting to own those lands. In the colonial period, particularly in the texts discussed, a water matrix takes shape which will become the seed of fiction in Argentine literature. The presence of water not as a background or the setting for major events, but as a founding incident of narration, as the main driver of action; a presence which renders spatiality and the bodies traversing it (and enduring it) the keys to the narrative of the River Plate.

This chapter examines litigation related to the appointment of federal judges, including administrative law judges (ALJs). Key issues raised in this litigation include recess appointments, the confirmation process, and whether and how the Appointments Clause applies to non-Article III judges including ALJs. In recent years, most of the litigation over federal judicial selection has concerned the appointment of ALJs.

Beatriz Sarlo’s Escena de la vida postmoderna represents a turning point in literary studies, cultural studies, and media studies in Argentina. Originally published in 1994, it was a major, influential intervention on cultural and media questions that had not been central in literary studies, written by a well-known literary scholar. It represents a shift from “the book” to “the city” as a site of analysis and interpretation of cultural forms. Part urban critic, part flâneur, Sarlo is intrigued by the changing public spaces of Buenos Aires amid a new phase of late capitalism, marked by new forms of consumerism, visual culture, and entertainment. She dissects the meanings and dynamics of cultural expressions that transcend and challenge the power of the written word, and unearths a new Buenos Aires, increasingly dominated by screens, public gatherings in private spaces, youth subcultures, and art forms that echo new developments. The book stands as both a call to fellow literary scholars to foreground nonliterary forms of cultural production and engagement in their work, and as a representation of an important point of reference to “demediatize” the study of communication and meaning-making in order to comprehend the significance of public and popular urban sites.

This chapter will address contrasting ways in which Argentine literature has reflected on, and borrowed from, scientific theories and practices. Many nineteenth-century writers (such as José Mármol, Eugenio Cambaceres, and Lucio V. Mansilla) drew on (pseudo-)scientific discourses to lend legitimacy to their arguments, while others developed a critical approach to the legacies of positivism in Argentina. Dystopian visions of the imbrication of science, technology, and the politics of authoritarianism dominate the twentieth century, in texts that explore the experience of mass society or dictatorship. However, this chapter will also highlight cases of much greater ambivalence, such as that of Roberto Arlt, in whose work the pursuit of science and technology becomes both an instrument of violence and a fount of beauty and liberation. Furthermore, it will construct an important genealogy of authors – from Eduardo Holmberg in the final decades of the nineteenth century through to the contemporary writer Marcelo Cohen – who have conducted innovative metafictional explorations into the relationship between literature and science, and who have understood the porous boundary between them to be a source of great creativity.

After three decades of vanguards there was a colloquial turn in Latin American poetry. Nicanor Parra’s Poemas y antipoemas, César Fernández Moreno’s Argentino hasta la muerte, Carlos Martínez Riva’s La insurrección solitaria and Neruda’s Odas elementales – all published in 1954 – show the abandonment of the oneiric in favor of a less fancy language and new links with popular culture. Juan Gelman’s Gotán (1962) is included in this trend. A decade later, exile marks an unexpected turn: Gelman will not only speak of defeat and death but will also impel exile and death on his lines: it is about not only the political in the poem but the politics of the poem. Therein resurfaces a key American issue: the need to construct a tradition. Gelman’s Hechos y relaciones (1980) and Citas y comentarios (1982) are contemporary with the first publications by Néstor Perlongher (Austria-Hungría, 1980; Alambres, 1987). With his Neobarroso, Perlongher proposes a relationship with the popular born of the curtailment in a domestic lexicon, an extolment of the kitsch and pop. Unlike Gelman, who finds in Europe the breadth of poetry, Perlongher discovers in Brazil the reciprocation of two systems, of Hispanic America and the Portuguese-speaking world.

Published during the debates around the role of the author in response to the Cuban Revolution, at the height of the Latin American literary Boom, Todos los fuegos el fuego (1966) emerges not only as a culmination of Julio Cortázar’s short fiction but also as a volume in dialogue with the literary, social, and political concerns of the time. Constant throughout this collection is the representation of characters who are displaced from familiar surroundings either physically, psychologically, or even fantastically. Characters are forced to share an uncomfortable space in “Autopista del Sur,” a story situated on the highway south of Paris that presents an allegory of human relations. Through the textual transposition of Che Guevara’s diaristic rendition of his trajectory through the Sierra Maestra Mountains in Cuba, “Reunión” also records the historical meeting of revolutionaries. Meanings produced through displacements develop also in the closing story of the volume, “El otro cielo,” in which Paris and Buenos Aires are seamlessly intertwined in the character’s experience. Displacement functions as an organizing thread through Todos los fuegos el fuego; transfers and reverberations in the stories generate disquieting tensions that reflect contemporary sociopolitical realities and the human condition.