Latin American Culture and the Limits of the Human curates an important series of case studies of the posthuman imaginaries and nonhuman tropes employed in a broad range of Latin American cultural texts, from the narratives of Las Casas to new media and installation art in contemporary Mexico, Colombia, and Argentina. The book’s introduction highlights the ways the figure of the “limit” has functioned as an important site of aesthetic, ontological, and political experimentation and reworking in Latin American cultural production, and underlines the potentialities and possible risks associated with the use of posthuman frameworks in the region. The different chapters examine the ways human borders and boundaries have been tested, undermined, and reformulated in relation to issues including dictatorial violence and drug war necropolitics, ecological storytelling, indigenous thought systems, gender, race, history, and new materialism. The book as a whole marshals a wide range of theoretical frameworks and points to the complex ways Latin American culture intersects with and departs from global formulations of humanism and the posthuman.

In Bellatin's Salón de belleza aquariums filled with exotic fish function as the symbolic nexus through which queer bodies and destructive power intersect and become involved in mutational processes. This article brings the novella into dialogue with biopolitical philosophy, queer theory and posthumanism in order to conceptualise the multivalent implications of the text's trans-species reflections and crossings. My analysis moves beyond existing interpretations of the novella as a mournful account of the HIV/AIDS pandemic or as a text that documents violence more broadly, by calling attention to the more affirmative potentialities that are also latent in Bellatin's aesthetics of impersonality.

This article examines Gianfranco Rosi’s first documentary Boatman (1993) from the perspective of the touristic gaze deployed by the film in its portrayal of the sacred city of Benares, India, and the activities that take place there on the banks of the River Ganges, from washing to funerary rites. I situate the film in relation to persistent ethical questions regarding documentary encounters with death, arguing that Rosi’s self-reflexive alignment with – and interrogation of – several touristic gazes opens a set of primarily political concerns. These are elucidated in dialogue with the thought of philosopher Roberto Esposito on biopolitics and the ‘immunitarian’ paradigm. Through this lens, the documentary’s self-conscious adoption of touristic perspectives may be understood as revealing and challenging an exoticizing fantasy, animated by contagion and immunity, that frames Benares as a space exempt from the modern biopolitical impulse to protect the boundaries of individuals from the shared fabric of the commons.

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