This is the first book to describe the intimate relationship between Latin literature and the politics of ancient Rome. Until now, most scholars have viewed classical Latin literature as a product of aesthetic concerns. Thomas Habinek shows, however, that literature was also a cultural practice that emerged from and intervened in the political and social struggles at the heart of the Roman world. Habinek considers major works by such authors as Cato, Cicero, Horace, Ovid, and Seneca. He shows that, from its beginnings in the late third century b.c. to its eclipse by Christian literature six hundred years later, classical literature served the evolving interests of Roman and, more particularly, aristocratic power. It fostered a prestige dialect, for example; it appropriated the cultural resources of dominated and colonized communities; and it helped to defuse potentially explosive challenges to prevailing values and authority. Literature also drew upon and enhanced other forms of social authority, such as patriarchy, religious ritual, cultural identity, and the aristocratic procedure of self-scrutiny, or existimatio. Habinek's analysis of the relationship between language and power in classical Rome breaks from the long Romantic tradition of viewing Roman authors as world-weary figures, aloof from mundane political concerns--a view, he shows, that usually reflects how scholars have seen themselves. The Politics of Latin Literature will stimulate new interest in the historical context of Latin literature and help to integrate classical studies into ongoing debates about the sociology of writing.

The Politics of Exile in Latin America provides a systematic analysis of exile as a mechanism of institutional exclusion and its historical development.

“This collection, because of its exceptional theoretical coherence and sophistication, is qualitatively superior to the most frequently consulted anthologies on Latin American women’s history and literature . . . [and] represents a new, more theoretically rigorous stage in the feminist debate on Latin American women.”—Elizabeth Garrels, Massachusetts Institute of Technology

This history of Latin literature offers a comprehensive survey of the 1000 year period from the origins of Latin as a written language to the early Middle Ages. It offers a wide-ranging panorama of all major Latin authors.

The Ends of Literature analyzes the part played by literature within contemporary Latin American thought and politics, above all the politics of neoliberalism. The "why?" of contemporary Latin American literature is the book's overarching concern. Its wide range includes close readings of the prose of Cortázar, Carpentier, Paz, Valenzuela, Piglia, and Las Casas; of the relationship of the "Boom" movement and its aftermath; of testimonial narrative; and of contemporary Chilean and Chicano film. The work also investigates in detail various theoretical projects as they intersect with and emerge from Latin American scholarship: cultural studies, deconstruction, psychoanalysis, and postcolonial studies. Latin American literature, both as a vehicle of conservatism and as an agent of subversion, is bound from its inception to the rise of the state. Literature's nature, role, and status are therefore altered when the Latin American nation-state succumbs to the process of neoliberalism: as the "too-strong" state (dictatorship) yields to the "too-weak" state (the market), and as the various practices of civil society and public life are replaced by private or privatized endeavors. However, neither the "end of literature" nor the "end of the state" can be assumed. The end of literature in Latin America is in fact the call for more literature; it is the call of literature, in particular that of the Boom. The end of the state, likewise, is the demand upon this state. The book, then, analyzes the "ends" in question as at once their purpose, direction, future, and conclusion. Also key to the study is the notion of transition. Within much recent Latin American political discussion la transición refers to the passage from dictatorship to democracy, as well as to the failure of this shift, the failure of post-dictatorship. The author argues that the movement from literary to cultural studies, while issuing from intellectual and aesthetic circles, is an integral component of this same transition. The thematization of the bind between these two displacements—hence of Latin America's voyage into "post-transition"—forms a fundamental portion of the text.

Click here to see a video interview with Emelio Betances. Click here to access the tables referenced in the book. Since the 1960s, the Catholic Church has acted as a mediator during social and political change in many Latin American countries, especially the Dominican Republic, Bolivia, Guatemala, Nicaragua, and El Salvador. Although the Catholic clergy was called in during political crises in all five countries, the situation in the Dominican Republic was especially notable because the Church's role as mediator was eventually institutionalized. Because the Dominican state was persistently weak, the Church was able to secure the support of the Balaguer regime (1966-1978) and ensure social and political cohesion and stability. Emelio Betances analyzes the particular circumstances that allowed the Church in the Dominican Republic to accommodate the political and social establishment; the Church offered non-partisan political mediation, rebuilt its ties with the lower echelons of society, and responded to the challenges of the evangelical movement. The author's historical examination of church-state relations in the Dominican Republic leads to important regional comparisons that broaden our understanding of the Catholic Church in the whole of Latin America.