Analyzing the staging and composition of archival photography of South Asian laborers in 19th-century Jamaica, Anna Arabindan-Kesson reflects upon the role of photography in evoking particular colonial narratives about indenture, the perception of Indian laborers’ assimilability, and Jamaica’s modernization.

Is methodological rigor all that is necessary to establish a humanities curriculum, or do humanists have a duty to center moral principles in our pedagogy? How might we bridge the two extremes of delineating humanities departments in American universities—rigidly bordered individual fields versus large umbrella programs like the Global Humanities? What could exist between the scales of the local and the global?

After the conquest, Tenochtitlan became Mexico, but the city remained predominantly indigenous. As a viceregal capital and global commercial hub, Mexico City underwent profound changes as ethnic newcomers from Oaxaca to Manila elbowed out the Nahua from their barrios, and Aztec systems of water management survived even as dikes and canals were modified.

Offering a provocative critique of the unspoken liberal underpinning of historiography on slavery, Herman Bennett's new study is addressed to Europeanists who have ignored the centrality of slavery to early modern political theory.

According to myth, The Alamo honors the resilience and courage of Anglos and Tejanos pitted against Mexican centralism, brutality, and corruption. In fact, The Alamo is all about emancipation and slavery.

Is it possible to fail aesthetically but succeed ethically? I thought of this question as I read Mario Vargas Llosa’s recent The Dream of the Celt, published in 2010, the year he won the Nobel Prize for literature, and now available in English.