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.

Human trafficking is a juridical concept invented in the nineteenth century that reappeared in the late twentieth century. The concept was created amid discussions about policing of national borders and reflected panics concerning the ideal of feminine purity, when women were seen in the discourse of the time as needing protection. In this chapter we will show how discourse in support of combating human trafficking for sexual exploitation has used ideas about gender and raciality to justify policies to contain migration. The twentieth century was marked by conquests of women”s rights, and white women are no longer seen as being in need of protection as were those of the nineteenth century. However, attributes that are both accusatory and victimizing still weigh on non-white women, especially when they are involved in sex work across national borders. In these terms, there is no space for women understood as victims of trafficking for sexual exploitation to be able to affirm their labour demands based on their own understandings about what constitutes sex work, violence, and exploitation.

and sex between women. The history of female homoerotic relations throughout time and in different places is widely varied, shaped by the societies and cultures in which women lived. How women act on their desires, what kinds of acts they engage in and with whom, what kinds of meanings they attribute to those desires and acts, how they think about the relationship between love and sexuality, whether they think of sexuality as having meaning for identities, whether they form communities with people with like desires—all of this differs across time and place. Yet there are discernible patterns, both in the ways that homoerotic relations have been conceived within persistently male-dominated social arrangements and in the forms of desire and intimacy experienced by women. A global historical view makes clear that emergence into public is not everywhere significant, that desire and love between women can flourish within heteronormative social arrangements, and that the emergence of a lesbian identity is a minor part of the whole story of female homoerotic relations.