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Este ensayo aborda algunas de las relaciones que pueden trazarse entre J. M. Coetzee y Jorge Luis Borges, por un lado, y el concepto de Sur Global, por otro, ocupándose del reciente acercamiento de Coetzee a Latinoamérica. Se analiza el desarrollo de sus ideas sobre el concepto del Sur o 'Sur real', en oposición al 'Sur mítico', ilustrándose a través de un breve análisis del relato de Borges 'El Sur' y la novela de Coetzee Disgrace. Estos dos textos nos ayudan a centrar el rechazo de Coetzee a la llamada 'mirada del norte', una visión occidentalizada del mundo dominada por la lengua inglesa, y su preferencia por el español como lengua en la que ha publicado inicialmente sus últimos libros. Palabras clave: Sur Global; intertextualidad; Latinoamérica; 'El Sur'; Disgrace; mirada del norte This essay addresses some of the relations that can be traced between, on the one hand, J. M. Coetzee and Jorge Luis Borges and, on the other, the concept of the Global South and Coetzee's recent approach to Latin America. The development of his ideas about the notion of the South or 'real South,' as opposed to the 'mythic South,' is discussed and illustrated through a brief analysis of Borges's tale 'El Sur' ['The South'] and Coetzee's novel Disgrace. These two texts help us in focusing Coetzee's rejection of the so-called 'Northern Gaze,' a Westernised world-view dominated by the English language, and his preference for Spanish as the language for the initial publication of his latest books. Keywords: Global South; intertextuality; Latin America; 'El Sur'; Disgrace; Northern gaze, Coetzee and Borges: the Southern Connections I. Introduction: Coetzee and Borges Borges's presence in Coetzee's oeuvre seems particularly evident in his production over the last twenty years, in the fictions [...]

Este artículo analiza las diversas formas, estructuras internas y roles dados a las prácticas transformadoras y liberadoras en el trabajo de autores anarquistas budistas estadounidenses (1960-2010). A diferencia de sus predecesores chinos y japoneses, que se centraron más en los paralelismos discursivos entre el budismo y el anarquismo o en instancias históricas de antiautoritarismo dentro de las tradiciones budistas, los budistas anarquistas estadounidenses parecen favorecer la práctica y la experiencia. Este énfasis, característico del modo en que el budismo se ha introducido en Occidente, en ocasiones oculta la forma en que las técnicas meditativas se utilizaron en contextos budistas tradicionales como tecnologías opresivas del yo. Mientras que el énfasis en la naturaleza inherentemente revolucionaria de la práctica budista representa una desviación radical de la forma en que esas prácticas se han conceptualizado a lo largo de la historia budista, también conlleva el peligro de considerar la práctica budista como una condición sine qua non y ahistórica para la transformación social. Esto se debe al hecho de que la mayoría de los primeros escritores budistas anarquistas basaron sus ideas en una imaginación orientalista altamente idealizada de los budismos Zen. Sin embargo, contribuciones recientes basadas en otras tradiciones han ofrecido una imagen más matizada, aunque aún en desarrollo. Al evaluar una serie de casos de diferentes escritores anarquistas budistas estadounidenses, el artículo rastrea la breve historia de la idea de que la meditación es una praxis revolucionaria, mientras que deconstruye y complica dicha suposición a través del análisis histórico y textual. Palabras clave: budismo; anarquismo; contracultura; orientalismo; Zen; meditación This article discusses the various shapes, inner structures and roles given to transformative and liberative practices in the work of US Buddhist anarchist authors (1960-2010). Unlike their Chinese and Japanese predecessors, who focused more on discursive parallelisms between Buddhism and anarchism or on historical instances of antiauthoritarianism within the Buddhist tradition(s), US Buddhist anarchists seem to favour practice and experience. This emphasis, characteristic of the way Buddhism has been introduced to the West, sometimes masks the way meditative techniques were used in traditional Buddhist contexts as oppressive technologies of the self. Whereas the emphasis on the inherently revolutionary nature of Buddhist practice represents a radical departure from the way those practices have been conceptualised throughout Buddhist history, it also involves the danger of considering Buddhist practice as an ahistorical sine qua non for social transformation. This is due to the fact that most early Buddhist anarchist writers based their ideas on a highly idealised, Orientalist imagination of Zen Buddhism(s). However, recent contributions based on other traditions have offered a more nuanced, albeit still developing picture. By assessing a number of instances from different US Buddhist anarchist writers, the article traces the brief history of the idea that meditation is revolutionary praxis, while also deconstructing and complicating it through historical and textual analysis. Keywords: Buddhism; anarchism; counterculture; Orientalism; Zen; meditation, Meditative Revolutions? A Preliminary Approach to US Buddhist Anarchist Literature I. INTRODUCTION Although the first individuals who attempted to combine Buddhist and anarchist ideas lived in early twentieth-century China and [...]

This essay addresses some of the relations that can be traced between, on the one hand, J. M. Coetzee and Jorge Luis Borges and, on the other, the concept of the Global South and Coetzee’s recent approach to Latin America. The development of his ideas about the notion of the South or “real South,” as opposed to the “mythic South,” is discussed and illustrated through a brief analysis of Borges’s tale “El Sur” [“The South”] and Coetzee’s novel Disgrace. These two texts help us in focusing Coetzee’s rejection of the so-called “Northern Gaze,” a Westernised world-view dominated by the English language, and his preference for Spanish as the language for the initial publication of his latest books. [ABSTRACT FROM AUTHOR]

Foe (1986) is one of the most ambiguous and controversial novels written by J.M. Coetzee, and has been discussed extensively by criticism from a great variety of theoretical positions. This essay purports to contribute another intertextual reading of the novel, trying to elucidate some of its dark points, particularly section IV, which has been so much debated and for whose ambiguity no wholly satisfactory explanation has so far been produced. Our main contention is that, in addition to Borges's narratives "Pierre Menard, Author of the Quixote" (in Fictions, 1944) and "Borges and I" (in The Maker, 1960), Coetzee's novel can benefit from a parallel reading of other Borgesian tales, particularly "Brodie's Report" (1970) and "The Writing of the God" (1949), among others. Borges's gnosticism is clearly followed by Coetzee, who has explicitly acknowledged his interest in the ethical and esthetic motivations that lie in some of Borges's most mysterious stories. [ABSTRACT FROM AUTHOR]