Historical Ethnography

What does it mean to make a life in an African city today? How do ordinary Africans, surrounded by collapsing urban infrastructures and amid fantastical promises of hypermodern, globalised futures, try to ensure a place for themselves in the city's future?

Nairobi, like many cities across the globe, is on the cusp of radical urban change. Yet as a city born of British colonialism, Nairobians also live amongst the dilapidated vestiges of imperial urban planning; spaces designed to regulate urban subjects. Focusing on life in a colonial-era public housing project now slated for demolition as part of state-led urban renewal, this book explores six intersecting challenges facing contemporary urban Africa: making a home amidst the remains of colonial urban planning; the management of urban decay and renewal; the politics of the past and the making of urban history; the generative relationship of the urban to the rural; terror and the construction of security; and how to belong to the future.

Published in association with the British Institute in Eastern Africa.

Virgin Mary Does not Grow on Almond Trees
This paper investigates a series of apparitions that took place in 1884 in Budakeszi, a German-speaking village near Budapest, and the long history of its effects. The apparitions of St. Mary-seen by a young half-orphan peasant girl and later by many others-attracted a great deal of attention. A new place of the cult of Mary-such as La Salette, Lourdes, or Marpingen-was born, but in the period of secularization and confessional polarization in Hungary, that was not in the interest of the Catholic Church and its responsible representatives (Pastor of Budakeszi, Bishop of Székesfehérvár). The emerging pilgrimage was suppressed in cooperation with the civil authorities. However, the belief in the sanctity of the place did not disappear completely, but appeared about 30 years later, when a chapel was built instead of the felled "miracle tree". The chapel was destroyed in the second half of the 20 th century. The latest chapter in the story opened in 2018 when the youngest owner of the property had a stone cross erected on the same spot. Various sources (correspondence, brochures, newspaper articles, later reflections and reports) give an exciting insight into the discourses at the time of the apparitions as well as into the holiness-history of the place to the present day.

The research paper is an ethnographic study of the Rabari community of Kutch. The available studies on Rabaris are based on narratives’ of life and history of Rabaris through the anthropological surveys conducted during the British colonial times. The following study is based on the field works conducted in the region of Kutch and thereafter through the primary and secondary versions of the folk memories of the Rabari community which remains the significant identity of the Rann and its regions in Kutch. [

La captura y procesamiento de ballenas es en Chile un “evento del pasado”, por lo que su estudio requiere el uso de herramientas metodológicas adecuadas, distintas a las tradicionales de la etnografía. El término “etnografía retrospectiva” nos sirve para denominar un enfoque que involucra el uso integrado de diversos tipos de fuentes: recuerdos de personas que pudieron observar directamente la experiencia ballenera o les hablaron de ella; documentos administrativos, científicos y literarios, noticias y entrevistas de prensa; visitas a los lugares donde la caza de ballenas se produjo y relevamiento de sus testimonios y huellas materiales. El objetivo de este trabajo es integrar la información fragmentada en un “todo” y así construir un relato que comunique tanto las generalidades como las particularidades de una actividad y un oficio que ya no se practica.
El relato está estructurado en dos partes. La primera está dedicada a mostrar un bosquejo cronológico general de la caza de ballenas, de lo general a lo particular, de lo antiguo a lo nuevo, de lo global a lo local; primero en el mundo, luego en Chile y después en Valdivia. Se describe, además, el modelo usado para estudiar el fenómeno: una etnografía histórica de las operaciones balleneras valdivianas.
En la segunda parte, se desarrolla un grupo de temas específicos relacionados con la caza de ballenas en/desde Valdivia. Es así como se muestran las características de la flota ballenera utilizada en la captura de los cetáceos, las plantas de procesamiento ocupadas para faenarlos y la producción obtenida, considerando las especies y ejemplares capturados y los productos elaborados durante toda la época de funcionamiento de las sociedades balleneras valdivianas.
En los dos últimos capítulos de la segunda parte me refiero a los diversos grupos y personas que participaron en estos emprendimientos y a la recepción que tuvieron las operaciones balleneras en la prensa local, relevando temas tales como los malos olores y los accidentes, especialmente los naufragios.
Se sugiere la presencia en Chile de una cultura ballenera originada en el siglo XIX, que fue modificada en el siglo siguiente con el aporte significativo de los balleneros noruegos. La industria ballenera en Valdivia sigue el modelo noruego pero reconoce la existencia de un conocimiento previo, proveniente de experiencias con el modelo norteamericano, tanto en sus variantes clásicas como tradicionales. La participación de japoneses en los últimos años de la actividad ballenera, veinte años después del cierre de las plantas valdivianas, no produjo cambios significativos en la cultura ballenera chilena.

When news of an uncontacted ‘lost tribe’ began emanating from the island of Bohol in the southern Philippines, visitors were fascinated by the group's unique language and complex writing system, used today by some five hundred people in limited domains. Though few persons have attempted to analyse the language—known today as Eskayan—exotic theories of its origins are widely circulated by outsiders. However, according to speakers, Eskayan was created by the ancestor Pinay who used the human body as inspiration. For Pinay, a language and its written mode were inextricable. In the twentieth century, Pinay's language was rediscovered by the rebel soldier Mariano Datahan who retransmitted it to his followers. This creation story is consistent with my linguistic analysis, which points to a sophisticated encryption of the regional Visayan language. Further, the particulars of how Eskayan was designed shed much light on the sociocultural conditions motivating its (re)creation. Implicit notions of linguistic materiality, boundedness, and inter-changeability are reflected in the relexification process carried out by Pinay/Datahan. In defiance of all imperial claimants to the island, Pinay and Datahan effectively reified a language community whose territorial rights were corporeally inscribed.

The Resolution for a National Language Policy Programme 2014-2018 was adopted by the Slovene parliament in the summer of 2013, and was intended to set a common agenda in the area of state language policy. In this thesis, I investigate its trajectory from inception to (attempted) implementation. My study analyses policymaking practices during a time of political, social and economic instability in Slovenia, and investigates how the roles of various actors involved with the policy changed along with the political landscape. It focusses particularly on the traditional role of linguists as authorities on language in Slovenia.

Resumen: La etnografía, como observación directa de la vida social y de las prácticas culturales de los grupos humanos, es un procedimiento científico de sarrollado a partir de la segunda mitad del siglo xix, concomitantemente en Eu ropa y en las Américas. En este artículo, sin embargo, trataremos de un jesuita peruano de otros tiempos: Antonio Ruiz de Montoya, que fue misionero en Pa raguay durante casi tres décadas, tiempo durante el cual se hizo «lingüista» de la lengua guaraní. Proponemos aquí mostrar en qué medida puede también ser considerado un «etnógrafo» de su época. Aunque el motivo más explícito de su obra lingüística fue proveer a los religiosos de un instrumento para aprender la lengua indígena, traducir en ella las «verdades» elementales del cristianismo y entender lo que los indígenas les confiaban en la confesión, los misioneros no siempre dejaron de recoger los sentidos más locales y cotidianos de las voces de sus interlocutores. Trataremos, pues, de determinar cómo se dio eso, sobre todo, en el Tesoro de la lengua guaraní del autor mencionado.

Puszta is a widely known phenomenon that primarily denotes a deserted countryside and not the flat areas, vegetation, cattle grazing and some picturesque landscape items that are usually associated with. In Southern Transdanubia, a borderline during Ottoman rule for 143 years, settlement desertion became a crucial and overwhelming factor from 1543 to 1686. My paper addresses the age of reorganization (1686–1720), right after the Ottomans were defeated, and focuses on land use and the general appearance of the land. There are two major views on this situation. Some historians hold that the elaboration took place in a scarcely populated and " wild, " natural area, thus the process of colonization was inevitable. Meanwhile, other scholars who worked with local archival sources have pointed out that plenty of families survived there whose livelihood changed during the Ottoman occupation but they filled the land with human activities. This resulted in a different type of land structure, which was far from the so-called medieval landscape. In my paper I follow the second theory and depict the landscape in a minor area on the basis of archival data. I analyze the practices of land use in order to show the way the " puszta " did and did not exist. I also investigate the key factors that affected a new landscape shift, which brought about the colonial landscape.

Key founders of sociology such as Karl Marx and Max Weber, and key political/social theorists such as Alexis de Tocqueville, never considered social theory as separate from history and historical analysis. The prominent American sociologist Charles Wright Mills famously emphasized that all good sociology is historical sociology. Yet much of the social sciences today have become presentist, as they study the social and political world separate from history. Rather than interrogate why presentism has become the dominant pattern in the social sciences, we take advantage of the fact that comparative and historical sociology is an established subfield in American sociology today. This class offers an introduction survey of  this subfield, and aims to introduce students to different tropes in using historical sociology in their research.

The traditional shore whaling or “whale fishing” began in the area of Talcahuano in the first half of the nineteenth century and then spread to the south of Chile, to Chiloe Island. In this paper we develop a historical ethnography of shore whaling in Tumbes and Santa María Island, named in the literature of the time as “whale fishing”. Data on these operations are coming from a series of reports written in the early twentieth century, supplemented with information from interviews with people who knew firsthand the world of whalers. The integration of these data will allow us to write a narrative of whaling in south central Chile in the nineteenth century.

Tobias’ benediction torn apart: Lay religious practice and historical ethnography

The article is a reworked chapter of the author’s PhD thesis entitled Religion and local society in the second half of the 19th century: A historical-ethnographic research on some communities near Buda.
Through the historical ethnographic analysis of a conflict that took place in 1874 in Máriaremete, a popular pilgrimage destination near the capital, the author presents in a condense form methodological problems raised in his dissertation, focusing on lay religious practice out of the thematic key concepts (church and community, lower clergy etc.). The salient feature of the historical ethnographic research delineated in the introductory chapter is that it investigates a topic that is closely related to the traditions of Hungarian ethnography and is coupled with a reflexive methodology. The objective is the analysis of the accounts given of the conflict (discourse) to get closer to an understanding and
presentation (interpretation and representation) of the religious practice (praxis). The source of the conflict was a cheap print, Tobias’ benediction in German. A group of pilgrims arriving to the destination in Máriaremete asked the local priest, Alajos Szobovits to convey blessing
on it. But the priest was not willing to do so, and the angry pilgrims beat him up as a reaction. Articles published in the press of the period and lengthy correspondence about the incident also served as sources. The author briefly provides a philological and ethnographic analysis of the cheap print concerned. The summarizing chapter based on the concept of lay religious practice that emphasizes the practical unity of religiosity analyses the story and tries to set it into the ecclesiastical and social
tendencies of the second half of the 19th century as well as in the context of academic discourses related to this period (secularisation, second confessional period etc.).

In a study published in 1969, Hermann Bausinger compares the situation of ethnog-raphy to a parallelogram: " the hypostatized object is always smaller in reality, and the compensatory construction is always larger " (Bausinger 1982: 9). The narrowing of the parallelogram's base is increasingly perceptible if we focus our attention on the study of folk art: we have to consider not only the increasingly debatable framework of the concept of folk, but also the ever more intensive blurring of the categories of art and material world, handicrafts, and cottage industry, or even the impossibility to draw clear boundaries between them. The objects of our analysis waver even more in the 20 th century: we have to extend the concept of folk art not only in the direction of the popular, but we also have to apply some narrowing of the concept as a niche art. In fact, from the second half of the 20 th century onwards, we can no longer talk of a motivated folk art, but rather about handicrafts, and we also have to introduce the concept of hobby activity into the terminology of our investigations. This study attempts to survey the 20 th century forms of the lace-making cottage industry of the Székely Land proceeding precisely within this delicate border area. The research on lace-making has hitherto been quite neglected by the ethno-graphic literature. In the portions concerned with lace of his monographic work entitled A magyarság néprajza [The Ethnography of the Hungarians], Károly Viski dedicated little space to the filet lace-making (rece) from Magyargyerőmonostor (Mănăstireni) (Viski 1923: 335). After the brief summary of Antal Szmik from 1925, which only mentioned Transylvanian lace-making in passing (Szmik 1925: 57), it was only Kornélia Ferencz who discussed the sewn laces from the Lugos (Lugoj) and Kalotaszeg (Călata) region (Ferencz 1937). Hajnal F. Halay offered an interpretation of the famous bobbin lace-making from Torockó (Rimetea) (Halay 2010) and, more recently, Lilla Erdei T. discussed in a separate ethnographic study the popular use of laces and primarily the role of the lace from Torockó (Rimetea) in popular clothing (Erdei T. 2005, 2010). Recently, renewed attempts were made to present the most important technologies and centres within the framework of

The study examines the church activities to develop homecraft in two settlements
in Szeklerland (today Romania). The village of Magyaró was famous
for its embroidery art, and Málnás had weaving traditions. In the first
half of the 20th century, the pastors’ wives were involved in the development
of these domestic crafts. The aim of these two home craft actions was,
to build women’s communities

El  trabajo revisa la información existente sobre los grupos de canoeros nómades, denominados chonos, que recorrieron los archipiélagos situados al sur de Chiloé. Utilizamos como metáfora la figura de Pedro Delco, una de sus principales figuras en las fuentes hispanas. La revisión se detiene a mediados del siglo XVII.

The research paper is an ethnographic study of the Rabari community of
Kutch. The available studies on Rabaris are based on narratives’ of life and history of
Rabaris through the anthropological surveys conducted during the British colonial
times. The following study is based on the field works conducted in the region of Kutch
and thereafter through the primary and secondary versions of the folk memories of the Rabari community which remains the significant identity of the Rann and its regions in
Kutch.

The paper is part of the Themenband on Johann Jacob Schudt, edited by Christoph Cluse and Rebekka Voß (Frankfurter Judaistische Beiträge 40/2015). It deals with a Czech manuscript on Jewish mores, authored by Karel Jugl, a Catholic priest in 1740s. Besides analyzing the manuscript, it attempts at describing the inner dynamics of the so-called Early Modern polemical ethnographies of Jews and the mechanisms responsible for their popularity.

The Roman Catholic Lower Clergy of the Mercy-Apponyi Domain. Historical Viewpoint and Ethnographic Interest.

My work addresses the role of ethnography in the history of the lower clergy of the Mercy–Apponyi domain. As my experience shows, the highly educated parish priests of these settlements in southern Hungary, mainly inhabited by Germans, maintained a  certain  scientific  (historical,  ethnographic,  archaeological)  perspective.  They conducted archival research and assessed the knowledge of their parishioners in line with the ethnographic sophistication of the era. Their writings in Latin were on par with the achievements of their 18th-century professional peers, although the most important forum for recording their achievements was the historia domus (house history, i.e. parish history) of their settlement. The writing of the history of their parish was interpreted primarily as the writing of the history of the parish priests and the building of the church, thereby  laying  the  foundations  for  the  work  of józsef  Brüsztle  (and  his  successors in the 20th century), the central figure in church historiography in the 19th century in the diocese of Pécs. However, the differentiation of scientific life pushed the region’s active historia domus-writing tradition to the background, and in the Hungarian reform era, these parish priests failed to adopt a professional perspective that embraced folk culture in a value-oriented way. The parish priests, some of whom spent four decades in a settlement, remain largely quiet about the visual forms of 19th-century religious life. The second flourishing of parish chronicles was brought about by the internal renewal of the church and the bishop’s 1915 call, foreshadowing the clerical attitude of the Heimatbücher (hometown books) after World War II.

Keywords: lower clergy, historia domus, local community, history of science, Tolna county

A multispecies ethnography of year-round stall-feeding of cattle in byre-houses illuminates problems and opportunities of exhibiting historical human-animal relationships in open-air museums. Although received wisdom claims modernization alienated from nature, agricultural intensification in the Economic Enlightenment increased the intimacy of sociality with livestock. Year-round stall-feeding coexisted with living in byre-houses, and dairymaids began doing almost all of their work close to cows. This complicates straightforward narratives of modernity and animal agency. With byre-houses, open-air museums are uniquely positioned to tell this story of intimate working and living together and help re-center animals in often human-centered cultural history, even though welfare problems of housing in historical byre-houses, the risk of sentimentalizing past husbandry, and echoing the historical absenting of animals can present complications.

Nisly, Jadon (2020): Under One Roof Year-round. The Multispecies Intimacy of Co-habiting with Cows in Byre-houses since the Economic Enlightenment. In Ethnologia Europaea 49 (2), 50–69.

By the 1890s, Siam (Thailand) was the last holdout against European imperialism in Southeast Asia. But the kingdom’s exceptional status came with a substantial caveat: Bangkok, its bustling capital, was a port city that was subject to many of the same legal and fiscal constraints as other colonial treaty ports. _Sovereign Necropolis_ offers new insight into turn-of-the-century Thai history by disinterring the forgotten stories of those who died “unnatural deaths” during this period and the work of the Siamese state to assert their rights in a pluralistic legal arena. 

Based on a neglected cache of inquest files compiled by the Siamese Ministry of the Capital, official correspondence, and newspaper accounts, Trais Pearson documents the piecemeal introduction of new forms of legal and medical concern for the dead. He reveals that the investigation of unnatural death demanded testimony from diverse strata of society: from the unlettered masses to the king himself. These cases raised questions about how to handle the dead—were they spirits to be placated, or legal subjects whose deaths demanded compensation?—as well as questions about jurisdiction, rights, and liability. 

Exhuming the history of imperial politics, transnational commerce, technology, and expertise, _Sovereign Necropolis_ demonstrates how the state’s response to global flows transformed the nature of legal subjectivity and politics in lasting ways. _Sovereign Necropolis_ is a compelling exploration of the troubling lives of the dead in a cosmopolitan treaty port, and a notable contribution to the growing corpus of studies in science, law, and society in the non-Western world. 

https://muse-jhu-edu.proxy.bc.edu/book/73091

Why and how ethnography is a field of historical research ? Recent German recommendations to the theory and methodology of the ’historical site’

The author in his article summarizes the discourse within German ethnography on historical research. Two clearly distinguishable opinions have emerged in this debate. One of these emphasizes the constitutive role of research (Eisch-Hauser, Fenske, Keller-Drescher-Ingendahl), while the other one argues for the possibilities inherent in discourse and praxis analysis (Maase, Wietschorke). A shared feature of the differing views is that all participants are representatives of the academic community of German ethnography/European Ethnology and they endeavour to outline the profile of a specific, ethnographically based historical research. The theoretical and methodological proposals, albeit discussing existing and important issues, in themselves are hardly suitable to fulfil this metafunction, since they do not bring about novel approaches and interpretations compared to the achievements of the various trends of historical science. At the same time discussion is necessary and meaningful, because it reinforces the identity of the discipline and positions it among other branches of knowledge. The author intends to reveal what disciplinary reasons and motivations are in the background of the present historicity debate in German ethnography and urges such discussions within Hungarian ethnographic and folklore studies as well.

[Free read-only from the link on the pdf. For free download from Cambridge Core, peer access code (works only for ten times) is B47471B5F42325ADDE2558CFB3FC95A2] This article is an historical ethnography of the popular conceptualizations of crowd behavior during the pogroms against the Armenians in the Ottoman East in 1895-1896. It draws on contemporary sources like official telegrams, governmental reports, letters of American missionaries, and Armenian periodicals to show that observers with otherwise highly conflicting views described the structure of the event in the exact same way: as an outcome of sinister deception. Without exception, all parties told some story of deception to explain the violent attacks of the Kurdish semi-nomadic crowds on the Armenian neighborhoods of the city of Harput. The article analyzes these cases of disguise, deluding, and inculcation to reveal how contemporary observers theorized crowd behavior in general and the atrocities they witnessed in particular. They did not perceive violence as an index of social distance or deep societal divisions. On the contrary, they described a world in which Armenians and Muslims lived a shared life, and where one attacked the other only when deceived. Methodologically, the article lifts barriers between intellectual history and social history on behalf of an historical ethnography of people's theories about their own society.

Das Papier plädiert für eine integrale historische Populärliteratur-forschung, die die Geschichte der Texte, Stoffe, Motive systematisch verknüpft mit der Geschichte der Umgangs- und Gebrauchsweisen. Seine These ist, dass es für eine zeitgemässe Kulturwissenschaft soziale Praxen sind, die populäre Literatur als historisch konkretes kulturales Phänomen konstituieren: diskursive Praxen, die die Hierarchien zwischen oben und unten vorschreiben, materielle Praxen wie die Ohrfeige für den, der <Schlechtes> liest, und symbolische Praxen wie die Desinfizierung von Leihbibliotheksbeständen.

Horticulture and Slovak Grammar. The Parish Priest of a Minority Village in the First Part of the 19th Century
The church documents sketch the life of parish priest Ignác Oravecz from Tárnok. He translated several volumes from German and Slovakian to Hungarian, he edited a grammar book for pupils, but he was also involved in horticulture. In these private documents three central contents are repeating themselves: 1. The integration of the parish farm into local economy, 2. Respecting and cultivation of linguistic contacts, 3. Respecting the educational and ecclesiastic rules, civic discipline, and in this spirit the reglementation of folk traditions.

Viel ist bereits über den sogenannten LRA-Konflikt geschrieben worden, der von Mitte der 1980er Jahre bis in die 2000er Jahre hinein vor allem in Norduganda wütete. Doch trotz der beeindruckenden Menge an Veröffentlichungen, zu der auch eine große Anzahl wissenschaftlicher Publikationen zählt, besteht auf lokaler Ebene bis heute bei vielen Nordugander*innen der Eindruck, es sei bisher „noch nicht genug über diesen Krieg berichtet worden“. In meiner Masterarbeit, die ich im vorliegenden Artikel in ihren Eckpunkten und grundlegenden Erkenntnissen vorstelle, habe ich dieses Missverhältnis zum Ausgangspunkt genommen, um lokale und mediale Erzählungen über die damaligen Ereignisse zu untersuchen und zu hinterfragen, inwieweit diese „kleinen“ Einzelnarrative in den „größeren“ öffentlichen Diskursen, die sie umgeben, hinreichend erfasst sind und angemessen dargestellt werden. Im Mittelpunkt der Arbeit steht eine kritische Auseinandersetzung mit der Art und Weise, wie unterschiedliche Sichtweisen auf den Konflikt in der wissenschaftlichen Literatur gemeinhin beschrieben werden: nämlich als zwei sich gegenüberstehende konfligierende Diskurse. Wie ich argumentiere, birgt diese Darstellung die Gefahr, die Komplexität der Geschehnisse und ihrer Auswirkungen eher zu verschleiern als zu offenbaren, und vereinfacht die vielfältigen Interpretationen des Konflikts, die damals und heute in Uganda eine Rolle spiel(t)en.

En Chile se construyeron siete plantas balleneras entre Iquique y Punta Arenas en el marco de la caza moderna de ballenas. En 1905 se construyó la primera y en 1956 la última. Desde 1983 ninguna de las plantas se encuentra activa. En este trabajo queremos contar la historia de una de las plantas balleneras más antiguas en el país, que funcionó durante 30 años (1906-1936): la de San Carlos de Corral, situada cerca de Valdivia. La historia de cada planta ballenera en Chile es una “historia de abandono”, de desmantelamiento, de olvido.

This book provides a series of contemporary and international policy case studies analysed through discursive methodological approaches in the traditions of critical discourse analysis, social semiotics and discourse theory. This is the first volume that connects this discursive methodology systematically to the field of critical policy analysis and will therefore be an essential book for researchers who wish to include a discursive analysis in their critical policy research.

La unidad cultural de Iberoamérica es un anhelo colectivo y al mismo tiempo la realidad más esquiva, un dilema permanente. Por utopía o por crudo interés mercantil, representa el sueño de todo editor de libros en lengua castellana. No así para sus pares lusófonos. Algunos creen alcanzarla. A otros se les esfuma como un espejismo. Sólo existe como totalidad a nivel de un mito. En las tramas de la historia, en la tristeza de los trópicos, todo parece fragmentario. En ciertos períodos, sin embargo, la unidad de las culturas nacionales de este continente simbólico avanzó sobre vastos territorios unidos por canales comunicativos, trazados por editores idealistas y ambiciosos. Antes de la Primera Guerra Mundial, era únicamente posible para grandes emporios trasnacionales como Hachette, Appleton, Ollendorf, Jackson, Garnier, Cabaut o para un puñado de editores españoles como Gaspar y Roig, Calleja o Espasa & Calpe. Recién al tiempo de la Segunda Guerra Mundial, algunas editoriales latinoamericanas entraron en dicha competición. El deseo de participar del negocio y/o de contribuir para una completa emancipación de las culturas del continente se gestó como actitud política, moral, ante las barreras para expandir la producción de bienes simbólicos más allá de sus mercados nacionales. Frente a las políticas proteccionistas españolas o las inequidades económicas, un lenguaje de denuncia, bélico, acompañó los intentos de Losada, Sudamericana y Fondo de Cultura Económica para expandirse con sucursales y establecer otras condiciones del intercambio cultural entre los países de Iberoamérica. A partir de una historia etnográfica de la editorial Siglo XXI (y especialmente de la trayectoria de su fundador: Arnaldo Orfila Reynal -La Plata 1897 - México DF 1998- ), mi trabajo explora el ápice del combate que supuso la integración de los mercados editoriales de este continente simbólico. En conclusiones se dispone de una discusión sobre los términos "América Latina", "Iberoamérica" y otras escalas imprescindibles para cualquier análisis de la producción editorial en castellano