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1

RIAS Editorial Policy / Stylesheet

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Editors R.

Review of International American Studies

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2018

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vol. 11

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issue 1

EN

Information for potential contributors to RIAS.

2

A Timeline of the Decade

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Jędrzejko P.

Review of International American Studies

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2017

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vol. 10

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issue 1

EN

The article presents a brief history of the Review of International American Studies since its inception until today,

3

Masthead and Table of Contents

88%

Editors R.

Review of International American Studies

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2019

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vol. 12

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issue 2

1-4

EN

Masthead and table of content of the issue.

4

Masthead and Table of Contents

88%

Editors R.

Review of International American Studies

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2020

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vol. 13

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issue 1

1-4

EN

Masthead and table of contents of the issue.

5

Presidential Address for IASA 8th World Congress, Laredo TX, 12-21 July 2017

75%

Broncano Rodríguez M.

Review of International American Studies

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2018

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vol. 11

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issue 2

EN

manuel broncano rodríguezTexas A&M International UniversityUSAPresidential Address for IASA 8th World Congress Laredo TX, 12-21 July 2017Laredo is located in the vicinity of the Rio Grande/Bravo, in many senses the epitome of the border, of the frontier, of the “limen” in its etymological sense of “threshold,” “doorway,” or “limit.” The general theme of our reunion was “Marginalia: The Borders of the Border,” and the contributions the IASA members made addressed this theme from multiple perspectives, thus leading to most enriching discussions about one of the most written about topics in the scholarship of the last few decades. Such a topic has rekindled new interest, especially in the light of the recent political transformations in many regions of the globe, which are leading to revived feelings of essentialist nationalism and its atavistic fears of the other, call it the immigrant, the dissenter or, if you want, the barbarian. It is happening in Turkey, it is happening in Poland, it is happening in Britain, it is happening in the US. In this context, borders and walls, both physical and ideological, are being erected once again. Marginalia, in turn, is a Latin term that in its origins referred to the inscriptions that monks and other amanuensis made on the empty space surrounding the body of text inscribed on a parchment. Romance languages are largely the product of marginal inscriptions on Latin manuscripts. Thus, the first manifestations of the Spanish language are found in the glosses that monks scribbled on the margins of those manuscripts to clarify and comment on words whose meaning was already obscure for the medieval reader, and those annotations were made in the new romance language, which was nothing but macaronic Latin. By extension, marginalia refers to those writings that do not belong in the canonical body of works of a culture or civilization, and is close in meaning to apocryphal. Furthermore, it can be understood as referring to the interstices that exist between two or more cultures, nations, or religions. In our usage of the term, marginalia refers to those areas of the world that are populated by displaced or uprooted individuals, limbic spaces in which mere survival may become an illegal activity. The present address seeks to explicate the essence of the basic concepts underlying-and driving-the theme of the Congress.

6

The Day After. The Post-Crisis IASA and Daemons That Can Help (A Farewell Address)

51%

Jędrzejko P.

Review of International American Studies

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2023

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vol. 16

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issue 2

5-15

EN

Amid the chaos of pandemics or wars, the conflict extends beyond mere human struggles with (their) commonsensically understood “demons”-fears, ambitions, traumas, desires, angsts, and all of other conditions and structures always-already in place even before we become aware of them. Although, beyond doubt, such “side effects” of being-in-the-world or being-with-others generate facts that are effect-producing, whether these facts prove to be morally actionable depends on if and how we engage them. Summing up the mission of the post-Crisis IASA, I build my argument around Friedrich Nietzsche's concept of personal responsibility in the face of the Daemon of Eternal Recurrence, Paul Ricoeur’s phenomenological hermeneutics, and leading Western existentialists to demonstrate that, at least in the Western perspective, the conflict also entails, perhaps more crucially, a fierce battle between the daimōn and the daemonium. Recognizing the eternal recurrence of such catastrophes such as pandemics or wars, the “Greek mindset,” embracing the daimōn, fosters an existential philosophy that emphasizes participation in the realm of immanence, shaping our ethical considerations and propelling actions. In contrast, the “Latin approach,” in constant fear of the daemonium, seems to foster self-perception as constantly plunged in “fear and trembling,” despairingly “sick unto death,” and prone to attributing malevolent forces to the “evil spirits,” thereby generating configurations that shift the narrative towards self-absolution, and ultimately legitimize refigurations that, diluting personal responsibility, delegate it to transcendence. Embracing Greek thought, we engage in an ongoing quest with facta-ficta, revising language critically (Gr. κρίνω), without expecting finality in our categories, acknowledging that our imperfect language is essential for defining our existence within immanence. Conversely, “Latin thinking,” in which demons are seen as elements of a transcendent realm-unreachable without relinquishing the self, or as part of a faith-based narrative, and in which human is potentially lacking tangible impact-involves the risk of rendering us indifferent to historical lessons, legitimizing a fatalistic nihil novi as a self-fulfilling prophecy.

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RIAS Editorial Policy / Stylesheet

A Timeline of the Decade

Masthead and Table of Contents

Masthead and Table of Contents

Presidential Address for IASA 8th World Congress, Laredo TX, 12-21 July 2017

The Day After. The Post-Crisis IASA and Daemons That Can Help (A Farewell Address)