HOW TO ACCOUNT FOR THE NEOBAROQUE THE RETURN TO THE Baroque by twentieth-century intellectuals, writers, and artists? The twentieth-century resuscitation of the Baroque after having been vilified in the nineteenth century as decadent art informed by a retrograde ideology is both a European and a trans-American phenomenon : it begins with the arthistorical studies of Heinrich Wolfflin; from there it spreads in nonlinear rhizomatic fashion across borders between national languages and literatures, disciplines, and continents. Thus, the movement implicates universalist historians of ideas of the 1920s and 1930s, such as Spengler, Worringer, and Catalan philosopher Eugenio ďOrs; writers of the historical avant-garde of the 1920s, such as novelists William Faulkner and Djuna Barnes, poets T. S. Eliot and Octavio Paz, and Brazilian writer Oswald de Andrade; Cuban essayists and writers of the mid-century Alejo Carpentier, Jose Lezama Lima, and Severo Sarduy ; French philosophers Michel Foucault and Gilles Deleuze; and contemporary writercritics such as Mexican Carlos Fuentes, Martinican Edouard Glissant, and Brazilian Haroldo de Campos. (I should add that this list, though long, remains reductive.)1

Becoming-Baroque: Folding European Forms into the New World Baroque with Alejo Carpentier

When the Executive Board of The Renaissance Society of America asked me to organize the Trends panel on the Spanish Atlantic world for the Society’s 2008 Annual Meeting in Chicago with the intention of having the papers published in Renaissance Quarterly, they meant to send a signal about the journal and about the Society. They intended the publication of these papers to indicate the breadth of our members’ interests, which include the relationship between European and non-European cultures in the Renaissance and early modern period, a relationship paradigmatically illustrated in the culture of the Spanish Atlantic. We feel this is a fitting beginning for the first issue of Renaissance Quarterly with our new publisher, The University of Chicago Press. We have preserved the original title of the panel, ‘‘Spain and Spanish America in the Early Modern Atlantic World,’’ as well as the titles of the papers, and the authors have mostly maintained the same format in their written versions as in their conference presentations. We are grateful to the three presenters for their gracious participation in the conference panel and its publication. The panel reflects the ever-increasing expansion of the borders of Renaissance and early modern studies, whether we consider those borders to be geographical, cultural, or disciplinary. These papers register the rapid growth of scholarly interest in relations between the European and the nonEuropean world through the extension of empire. Specifically, these papers survey important scholarly developments that treat the interrelations between Spanish, colonial, and indigenous American cultures that make up the Atlantic world and in turn make the Atlantic world a category of historical inquiry. The presentations reflect the awareness that Renaissance

Spain and Spanish America in the Early Modern Atlantic World: Current Trends in Scholarship

In Exquisite Slaves, Tamara J. Walker examines how slaves used elegant clothing as a language for expressing attitudes about gender and status in the wealthy urban center of eighteenth- and nineteenth-century Lima, Peru. Drawing on traditional historical research methods, visual studies, feminist theory, and material culture scholarship, Walker argues that clothing was an emblem of not only the reach but also the limits of slaveholders' power and racial domination. Even as it acknowledges the significant limits imposed on slaves' access to elegant clothing, Exquisite Slaves also showcases the insistence and ingenuity with which slaves dressed to convey their own sense of humanity and dignity. Building on other scholars' work on slaves' agency and subjectivity in examining how they made use of myriad legal discourses and forums, Exquisite Slaves argues for the importance of understanding the body itself as a site of claims-making.

Exquisite Slaves: Race, Clothing, and Status in Colonial Lima

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Disseminating Devotion: The Image and Cult of the Black Christ in Colonial Mexico and Central America

image that makes the spaces of the State apparatus meaningful, the material processes, variabilities and peregrinations of Deleuzian mapping‘ define the exterior passages of the nomad. Where the State defines its forms and spaces in terms of the arborescence of the law, the nomad determines itself in the actuality of its own rhizomatic mobility. Deleuze and Guattari, for instance, explore the difference between the sciences of the State and the ambulant‘ knowledges of the nomad, and investigate the distinction between the reproducing‘ forms of the former and the following‘ modes of the latter: A distinction must be made between two types of science, or scientific procedures: one consists in "reproducing," the other in "following." The first involves reproduction, iteration and reiteration; the other, involving itineration, is the sum of the itinerant, ambulant sciences. Itineration is too readily reduced to a

Pál Keleman

Papers

Baroque and Rococo in Latin America