This article focuses on distinctive traits of poetics in the works of Caribbean thinkers, its critique of colonialism and slavery, its orientation toward the world and attention to the creativity of survival. It draws on writers who have influenced my work—particularly Aimé Césaire, Édouard Glissant, and Sylvia Wynter—to give the reader a sense of the textures of their works.
Mayra Rivera's most recent book, Poetics of the Flesh (2015), explores the connections between theological, philosophical, and political metaphors of body and flesh. An online symposium held by Syndicate on Poetics of the Flesh, can be accessed here.
In Poetics of the Flesh Mayra Rivera offers poetic reflections on how we understand our carnal relationship to the world, at once spiritual, organic, and social. She connects conversations about corporeality in theology, political theory, and continental philosophy to show the relationship between the ways ancient Christian thinkers and modern Western philosophers conceive of the "body" and "flesh.” Her readings of the biblical writings of John and Paul as well as the work of Tertullian illustrate how Christian ideas of flesh influenced the works of Maurice Merleau-Ponty and Michel Foucault, and inform her readings of Judith Butler, Franz Fanon, and others. Rivera also furthers developments in new materialism by exploring the intersections between bodies, material elements, social arrangements, and discourses through body and flesh. By painting a complex picture of bodies, and by developing an account of how the social materializes in flesh, Rivera provides a new way to understand gender and race.
Postcolonial theology has recently emerged as a site of intense intellectual and political energy and has taken its place in the interdisciplinary field of postcolonial studies. This book is animated by the conviction that postcolonial theology is now ready for a second, deeper phase of engagement with postcolonial theory, one that moves beyond the general to the specific. No critic has been more emblematic of the challenging and contested field of postcolonial theory than Gayatri Chakravorty Spivak. In this volume, the product of a theological colloquium in which Spivak herself participated, theologians and biblical scholars engage with her thought in order to catalyze a diverse range of original theological and exegetical projects. The book opens with a topography of postcolonial theology and also includes other valuable introductory chapters. At the center of the collection are transcriptions of two extended public dialogues with Spivak on theology and religion in general. A further dozen chapters appropriate Spivak's work for theological and ethical reflection.