W. E. B. Du Bois, Writings: The Suppression of the African Slave-Trade, The Souls of Black Folk, Dusk and Dawn, Essays (New York: The Library of America, 1987).

W. E. B. Du Bois, Writings: The Suppression of the African Slave-Trade, The Souls of Black Folk, Dusk and Dawn, Essays (New York: The Library of America, 1987).)| false
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Edward Said, Orientalism (New York: Vintage Press, 1979).

Edward Said, Orientalism (New York: Vintage Press, 1979).)| false
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Leopoldoldo Zea, “Negritud e Indigenismo,” La Filosofia como Compromiso de Liberacion (Venezuela: Biblioteca Ayacucho, 1991), 304–5. “En uno y otro caso se trata de mostrar lo humano en el mestizo y el negro.” (305). Zea’s idea of mestizaje is central to his development of a Latin American philosophy. Zea’s sense of mestizaje springs from the existential phenome-nology and historicism of his teacher José Gaos, the Spanish philosopher and student of José Ortega y Gasset, and from the psychologism and human identity of the Mexican philosopher Samuel Ramos.

Leopoldoldo Zea, “Negritud e Indigenismo,” La Filosofia como Compromiso de Liberacion (Venezuela: Biblioteca Ayacucho, 1991), 304–5. “En uno y otro caso se trata de mostrar lo humano en el mestizo y el negro.” (305). Zea’s idea of mestizaje is central to his development of a Latin American philosophy. Zea’s sense of mestizaje springs from the existential phenome-nology and historicism of his teacher José Gaos, the Spanish philosopher and student of José Ortega y Gasset, and from the psychologism and human identity of the Mexican philosopher Samuel Ramos.)| false
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Roberto Fernández Retamar, Caliban (San Juan, PR: Ediciones Callejon, 2003), 23 and 62, respectively. In “Our America,” Martí writes: “There can be no racial animosity, because there are no races. The theorists and feeble thinkers string together and warm to race in books, which the well-disposed observer and the fair-minded traveler vainly seek in the justice of Nature, where man’s universal identity springs forth from triumphant love and the turbulent hunger for life. The soul, equal and eternal, emanates from bodies of various shapes and colors. Whoever foments and spreads antagonism and hate between the races, sins against humanity” (José Martí, Latin American Philosophy for the 21st Century: The Human Condition, Values, and the Search for Identity, ed. Jorge J. E. Gracia and Elizabeth Millan-Zaibert [New York: Prometheus Books, 2004], 251–52).

Roberto Fernández Retamar, Caliban (San Juan, PR: Ediciones Callejon, 2003), 23 and 62, respectively. In “Our America,” Martí writes: “There can be no racial animosity, because there are no races. The theorists and feeble thinkers string together and warm to race in books, which the well-disposed observer and the fair-minded traveler vainly seek in the justice of Nature, where man’s universal identity springs forth from triumphant love and the turbulent hunger for life. The soul, equal and eternal, emanates from bodies of various shapes and colors. Whoever foments and spreads antagonism and hate between the races, sins against humanity” (José Martí, Latin American Philosophy for the 21st Century: The Human Condition, Values, and the Search for Identity, ed. Jorge J. E. Gracia and Elizabeth Millan-Zaibert [New York: Prometheus Books, 2004], 251–52).)| false
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José Carlos Mariátegui, “El Problema del Indio,” in Textos Básicos, ed. Anibal Quijano (México: Fondo de Cultura Económico, 1995), 67.

José Carlos Mariátegui, “El Problema del Indio,” in Textos Básicos, ed. Anibal Quijano (México: Fondo de Cultura Económico, 1995), 67.)| false
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See Immanuel Wallerstein, The Modern World System: Capitalist Agriculture and the Origins of the European World Economy in the Sixteenth Century (New York: Academic Press, 1974) and the subsequent volumes II and III. Also see Immanuel Wallerstein, Historical Capitalism With Capitalist Civilization, 2nd ed. (London: Verso, 1996).

See Immanuel Wallerstein, The Modern World System: Capitalist Agriculture and the Origins of the European World Economy in the Sixteenth Century (New York: Academic Press, 1974) and the subsequent volumes II and III. Also see Immanuel Wallerstein, Historical Capitalism With Capitalist Civilization, 2nd ed. (London: Verso, 1996).)| false
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Anibal Quijano, “Modernity, Identity and Utopia in Latin America” Boundary 2, vol. 20, no. 3 (1993): 140–55; reprinted in “Modernity, Identity, and Utopia in Latin America,” in The PostModernism Debate in Latin America, ed. J. Beverley, J. Oviedo, and M. Aronna (Durham: Duke University Press, 1995), 201–16. The numeration and reference will be from the original article, hereafter referred to as MIU.

Anibal Quijano, “Modernity, Identity and Utopia in Latin America” Boundary 2, vol. 20, no. 3 (1993): 140–55; reprinted in “Modernity, Identity, and Utopia in Latin America,” in The PostModernism Debate in Latin America, ed. J. Beverley, J. Oviedo, and M. Aronna (Durham: Duke University Press, 1995), 201–16. The numeration and reference will be from the original article, hereafter referred to as MIU.)| false
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Walter Benjamin, “Theses on the Philosophy of History,” Illuminations, trans. Harry Zohn (New York: Schocken Books, 1968), p. 256.

Walter Benjamin, “Theses on the Philosophy of History,” Illuminations, trans. Harry Zohn (New York: Schocken Books, 1968), p. 256.)| false
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