Reviewed by:

• ¡Presente! the Politics of Presence by Diana Taylor
• Paola S. Hernández

Diana Taylor's most recent book, ¡Presente! The Politics of Presence invites readers to "walk the walk" and to revisit the history of Latin American violence from the conquest to neoliberal extractivist practices of today. Embodied acts, engagement, and presence become a political attitude, an urgent need to rethink scholarly and research practices, and welcome the "in-between-ness and beside-ness, entanglement, and negotiation as integral components of thought" (6). Applying interdisciplinary thought stemming from performance studies, Native studies, and Latinx and Chicanx studies as well as decolonial studies, Taylor encourages us to think through witnessing, solidarity, and against the "epistemicide" that excludes many other forms of knowledge. The book, then, offers a combination of theories from Hannah Arendt, Rebecca Schneider, Achille Mbembe, and Michel Foucault, among others, with Indigenous thinkers such as Juan López Intzín (Xuno López), Ricardo Dominguez, and Silvia Rivera Cusicanqui. At the root of Taylor's thinking is the ongoing question, "How much do we need to unlearn so that we can learn again, differently?" (25). The ever presence of the unknown, of possible failure and doubt in being with and in motion, offers an important and necessary repositioning of how scholars and theorists can think and write about the Americas, decentering the white, masculinist discourse. Thus the book explores crucial understandings of how Native studies, critical race theories, feminist, and queer, among others, collectively think of what she coined as the "parapresente," where overlapping histories and theories of subjectification together, as co-present, coemerge (19). Focusing on how to be present enacts ways [End Page 111] of being together, of knowing, of learning through encounters that bring people together, be it through long table discussions, dialogues, or pedagogies. Walking, then, "is a thinking/becoming in motion, a pedagogy and training (peripatetic)" (40). Accompanied by printed footprints, Taylor takes the reader into a journey of years of "Encuentros" organized by the Hemispheric Institute of Performance and Politics, through classes she co-taught with artists and activists, through sit-ins and conversations with people fighting for Indigenous rights, and through her various analysis of performances.

The book is divided into nine chapters, with a prologue and epilogue. Each chapter develops a different approach to what her introduction describes as what presente means, "an act, a word, a gesture, an attitude, an acknowledgment and response to authority's hail, a war cry in the face of nullification" (46). In chapter 2, she centers on the 1968 student massacre and the forty-three students from Ayotzinapa who disappeared in 2014 in Mexico. Taylor reads the two student protests as "animative," a term that captures both the embodied practice and emotion to defy structures of power, "taking place in the messy . . . and often unstructured and unconventional gatherings among those who refuse interpolation" (48). Later, in chapter 5, Taylor revisits the disappearance of the forty-three students from Ayotzinapa in Iguala, Mexico, through the power of "traumatic memes." As in previous foundational work, Taylor focuses on the mothers and their constant protests and struggles to recover their missing children. She claims that traumatic memes capture "the affective and political dimension of forced disappearance [that] circulate throughout the world to make violence and loss visible" (129).

It is probably in chapter 3 where the idea of presente is truly embodied in the conversations, encounters, and dialogues with the Zapatistas. In detailed nuances about how a group of students and scholars was invited into the inner circles of the Zapatistas, Taylor explores how the Zapatistas' circular idea of time and their silences can be understood as decolonial thinking. Taylor showcases how learning and listening to each other are key actions in understanding ways of seeing, acting, and theorizing (80). In chapter 4, she highlights Guatemalan artist Regina José Galindo and her performance, Earth, analyzed as an example to illustrate extractivist and necro-political practices in Latin America. In an illuminating study of Guatemala's political history of internal war that left thousands of people dead, Taylor...

审核人：

• ¡ 呈现！戴安娜·泰勒的存在政治
• 保拉·S·埃尔南德斯

戴安娜·泰勒的最新著作，¡ Presente! 在场的政治邀请读者“走在路上”，重温拉丁美洲暴力的历史，从征服到今天的新自由主义采掘主义实践。具身化的行为、参与和在场成为一种政治态度，迫切需要重新思考学术和研究实践，并欢迎“中间和旁观、纠缠和谈判作为思想的组成部分”（6）。泰勒运用源自表演研究、本土研究、拉丁裔和奇坎克斯研究以及非殖民研究的跨学科思想，鼓励我们通过见证、团结和反对排除许多其他形式的知识的“杀戮”来思考。因此，这本书结合了汉娜·阿伦特、丽贝卡·施耐德、阿奇尔·姆本贝和米歇尔·福柯等人的理论，与原住民思想家如 Juan López Intzín (Xuno López)、Ricardo Dominguez 和 Silvia Rivera Cusicanqui。泰勒思想的根源是一个持续存在的问题，“我们需要忘掉多少才能让我们以不同的方式再次学习？” (25)。未知事物的存在，可能的失败和怀疑的存在，为学者和理论家如何思考和写作美洲提供了重要而必要的重新定位，使白人男性主义话语去中心化。因此，这本书探讨了对本土研究、批判种族理论、女权主义者和酷儿等人如何共同思考她所创造的“parapresente”的重要理解，其中重叠的历史和主体化理论共同呈现，共同出现(19)。[完第 111 页]在一起，了解，通过将人们聚集在一起的相遇来学习，无论是通过长桌讨论、对话还是教学法。因此，步行“是一种思考/成为运动，一种教学法和训练（游历）”（40）。伴随着印刷的脚印，泰勒通过她与艺术家和活动家共同教授的课程，通过静坐和与为土著而战的人们的对话，将读者带入了由半球表演和政治研究所组织的多年“Encuentros”之旅权利，并通过她对表演的各种分析。

全书分为九章，有序言和结语。每一章都针对她的介绍所描述的内容开发了一种不同的方法意思是，“一个行为、一个词、一个姿势、一种态度、一种承认和对权威的冰雹的回应，面对无效的战争呐喊”（46）。在第 2 章中，她以 1968 年的学生大屠杀和 2014 年在墨西哥失踪的 Ayotzinapa 的 43 名学生为中心。泰勒将这两次学生抗议解读为“有生命力的”，这个术语既体现了实践，也体现了反抗权力结构的情感，“发生在那些拒绝插值的人之间的凌乱……而且经常是非结构化和非常规的聚会中”（48 ）。后来，在第 5 章中，泰勒通过“创伤性模因”的力量重新审视了来自墨西哥伊瓜拉的 Ayotzinapa 的 43 名学生的失踪。与之前的基础工作一样，泰勒专注于母亲和他们不断的抗议和努力寻找失踪的孩子。她声称，创伤性模因捕捉到“强迫失踪的情感和政治层面[在世界各地传播，使暴力和损失可见”（129）。

很可能在第 3 章中，出席者的概念真正体现在与萨帕塔派的对话、相遇和对话中。在关于一群学生和学者如何被邀请进入萨帕塔派的核心圈子的详细细微差别中，泰勒探讨了萨帕塔派关于时间的循环观念和他们的沉默如何被理解为非殖民主义思维。泰勒展示了学习和相互倾听是如何理解观察、行动和理论化方式的关键行为 (80)。在第 4 章中，她重点介绍了危地马拉艺术家 Regina José Galindo 和她的表演，Earth，作为一个例子进行分析，以说明拉丁美洲的采掘主义和死灵政治实践。在对危地马拉造成数千人死亡的内战政治历史的启发性研究中，泰勒...