Journal of Spanish Cultural Studies

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Entering the Global Hispanophone: an

introduction

Adolfo Campoy-Cubillo & Benita Sampedro Vizcaya

To cite this article: Adolfo Campoy-Cubillo & Benita Sampedro Vizcaya (2019) Entering the
Global Hispanophone: an introduction, Journal of Spanish Cultural Studies, 20:1-2, 1-16, DOI:
10.1080/14636204.2019.1609212

To link to this article: https://doi.org/10.1080/14636204.2019.1609212

Published online: 28 May 2019.

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JOURNAL OF SPANISH CULTURAL STUDIES
2019, VOL. 20, NOS. 1–2, 1–16
https://doi.org/10.1080/14636204.2019.1609212

INTRODUCTION

Entering the Global Hispanophone: an introduction

Adolfo Campoy-Cubilloa and Benita Sampedro Vizcayab
a
Department of Modern Languages, Oakland University, Rochester, MI, USA; bDepartment of Romance
Languages and Literatures, Hofstra University, Hempstead, NY, USA

This double special issue of the Journal of Spanish Cultural Studies has been conceived as
an invitation to encompass, in our respective spaces of knowledge circulation, the wide
and divergent histories and cultural production of regions that have recently been
bundled together under the category of the “Global Hispanophone”. This rubric – osten-
sibly echoing the more established Global Lusophone, Francophone and Anglophone tra-
ditions – comes to incorporate the cultures and historical experiences of North Africa,
Equatorial Guinea and the Philippines, among other geographic entities: all territories
that were once bound by the Spanish Empire, particularly as it existed beyond Latin
America, the Caribbean and the Iberian Peninsula itself. The reasons behind the rising
interest in this area of studies are numerous; they include increased scholarly attention
to migration, transnational and diaspora studies, human and cultural traffic between
Africa, the Maghrib and Spain, and cross-border Spanish-language studies, as well as
renewed impulses in academia to embrace peripheral territories by expanding the tra-
ditional confines of academic fields.
The Global Hispanophone was institutionalized as an area of study by US academia in
2015, through the Modern Language Association’s approval of a permanent forum with
this name. The initial drive responded to the association’s reorganizing and compartmen-
talizing of knowledge production into new fields and subfields through divisions and fora,
including the Global Hispanophone Forum, a genealogy that prompts us to reflect on the
role that scholarly societies (and, in a self-reflective exercise, special issues of journals) play,
or might play, in shaping, naming and dissecting the contours of our academic pursuits. It
also invites us to ponder the ways in which such institutional dispositions compel us, on
occasion, to engage with regions hitherto marginal to various centers, transcending exist-
ing boundaries, and to place these regions’ pasts and presents in dialogue with other
realms. Such a reconfiguration of our intellectual and geographic maps – we are keenly
aware – might also unintentionally entail naturalizing what were only proposed as
working categories.
This process is, however, neither unproblematic nor unique to the Global Hispano-
phone. Gaurav Desai, concerned with the rebranding of the MLA’s former Division of
English Literatures other than British and American as the new Global Anglophone
Forum, has reflected recently, in a special issue of Interventions: International Journal of
Postcolonial Studies, on the debates generated by the restructuring and renaming of div-
isions and discussion groups and, relatedly, on the valences of the terms postcolonial,

CONTACT Adolfo Campoy-Cubillo campoycu@oakland.edu; Benita Sampedro Vizaya Benita.Sampedro@hofstra.edu

© 2019 Informa UK Limited, trading as Taylor & Francis Group
2 A. CAMPOY-CUBILLO AND B. SAMPEDRO VIZCAYA

global and world. “What kinds of questions and lines of research do they each enable?”
(2018, 354) he wonders; “What avenues might each in turn foreclose?” (2018, 354).
Might a global approach bring about a displacement of postcolonial theories, as some
fear? Worrying “less about the end of postcolonial theory and more about its ends”
(2018, 355), Desai resolves that, regardless of where one ultimately stands on the new
forum’s name and its implications, one should acknowledge – and take advantage of –
the fact that there is now far more space and time available for these intellectual
spaces at the newly restructured MLA convention than there was ever before: “Even as
we continue to worry about the categories and names under which we function, my
plea is that we actively occupy the spaces that are available to us”, he concludes (2018,
360).
In line with the reflections articulated in allied fields and journals, this special issue of
the Journal of Spanish Cultural Studies is tasked with, and committed to, a productive criti-
cal theorization of the Global Hispanophone, simultaneously addressing its potential and
its challenges. Among our concerns are, firstly, the emphasis on, or privileging of, cultural
production in Spanish as a homogenizing language regime, preliminarily implied in the
term Hispanophone. Secondly, we will question the arbitrary temporal delimitation of
the field as nineteenth to twenty-first century, suggesting that this may neglect the
longue durée history of global exchanges and Spanish imperial ventures and colonial inter-
ventions, from at least the fifteenth century onwards. Finally, the study of the Global His-
panophone requires – we contend – careful consideration of which theoretical approaches
might most effectively address this highly diverse and dispersed archive of cultural arti-
facts, histories, knowledges, experiences and geographies, without contributing to the
reification of the colonial contours that prompted their production in the first place.
The creation of the MLA’s Global Hispanophone Forum provided both a symbolic
benchmark and a cohesive organizational framework for scholarship already being
carried out on some of the different regions circumscribed by this unit. In the case of
the Maghrib, a special issue of the Journal of Spanish Cultural Studies entitled “A Forgotten
Empire: The Spanish-North African Borderlands” (2011) is, perhaps, the natural, and most
obvious, predecessor of this current special issue. Other recent contributions include a
special issue of the Journal of North African Studies on “Mediterranean Cross-Roads:
Spanish-Moroccan Relations in Past and Present” (2019), and a number of monographs,
among them Disorientations: Spanish Colonialism in Africa and the Performance of Identity
(Martin-Márquez 2008), The Return of the Moor: Spanish Responses to Contemporary Moroc-
can Immigration (Flesler 2008), Memories of the Maghreb: Transnational Identities in Spanish
Cultural Production (Campoy-Cubillo 2012), Jewish Spain: A Mediterranean Memory (Linhard
2014) and Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture (Calder-
wood 2018).
Western Sahara has received consistent attention from political scientists, anthropolo-
gists and scholars of military and diplomatic history during the last four decades, but the
analysis of Hispanophone production from the occupied Sahrawi territories and the
refugee camps in Algeria, as well as the conflictive Spanish colonial legacies in the
region, have only begun to emerge more recently. Special issues of JadMag on “Beyond
Dominant Narratives on the Western Sahara” (2013) and of Transmodernity: Journal of Per-
ipheral Cultural Production of the Luso-Hispanic World on “Considering the Western Sahara:
Multi-Disciplinary Approaches to Post-Colonialism” (2015), paired with various
 JOURNAL OF SPANISH CULTURAL STUDIES 3

monographs, including Nomads and Nation Building in the Western Sahara: Gender, Politics
and the Sahrawi (Isidoros 2018), have provided recent insightful approaches. To these, we
might add contributions which were part of collective volumes, including African Immi-
grants in Contemporary Spanish Texts: Crossing the Straits (Faszer-McMahon and Ketz
2015) and El otro colonialismo: España y África, entre imaginación e historia (Tschilschke
and Witthaus 2017).
For its part, Equatorial Guinea has, in the last two decades, seen a veritable explosion of
scholarly attention in US academia and beyond, starting with a special issue of the Afro-
Hispanic Review on “Guinea Ecuatorial: Textos y contextos culturales e históricos” (2000),
followed by a dossier of the Arizona Journal of Hispanic Cultural Studies, entitled “Equatorial
Guinea in Spanish Letters” (2004), a multidisciplinary double special issue of the Afro-
Hispanic Review on “Theorizing Equatorial Guinea” (2009), a special issue of the Revista Iber-
oamericana entitled “Guinea Ecuatorial como pregunta abierta: Hacia el diálogo entre
nuestras otredades” (2014) and a monographic issue of Revista Debats under the title
“Guinea Ecuatorial: Poéticas/Políticas/Discursividades” (2014b). All of them have contribu-
ted to theorizing the increasingly diverse cultural production emerging in Equatorial
Guinea. Some scholarly journals opted for covering the Spanish colonial presence in
Africa more broadly, bringing attention simultaneously to Equatorial Guinea, Western
Sahara and Morocco in various combinations. Such was the case with the Journal of
Spanish Cultural Studies’ issue titled “African Spain: Cuando África empieza en los Pirineos”
(2006), the special issue of Iberoromania on “Hispanismo africano” (2011), the International
Journal of the Sociology of Language issue on “Exploring Glottopolitical Dynamics in Africa:
The Spanish Colonial Past and Beyond” (2016) and, more recently, the special issue of
Research in African Literatures, titled “Migratory Movements and Diasporic Positionings
in Contemporary Hispano- and Catalano-African Literatures” (2017).
Meanwhile, the collective books In and Out of Africa: Exploring Afro-Hispanic, Luso-
Brazilian and Latin American Connections (Boampong 2012), Trans-afrohispanismos:
Puentes culturales críticos entre África, Latinoamérica y España (Odartey-Wellington 2018),
and Post/Colonialism and the Pursuit of Freedom in the Black Atlantic (Branche 2018)
have productively placed in dialogue African exchanges and Afro communities in Latin
America, the Caribbean and the Iberian Peninsula. For its part, Gobernar colonias, admin-
istrar almas: Poder colonial y órdenes religiosas en los imperios ibéricos (1808–1930) (Javier
Huetz de Lemps, Gonzalo Álvarez Chillida, and María Dolores Elizalde, 2018) explores
church and state relations in Iberian colonial Africa and Asia; the monograph The Magellan
Fallacy: Globalization and the Emergence of Asian and African Literature in Spanish (Lifshey
2012) has served to put into conversation literary production from Equatorial Guinea and
the Philippines; and the special issue of Transmodernity: Journal of Peripheral Cultural Pro-
duction of the Luso-Hispanic World, entitled “En torno a la literatura filipina” (2014), pro-
vided a timely historical reflection on Hispanophone cultural manifestations in the
Philippines before and after 1898. Consistent coverage of this production has been disse-
minated through the Revista Filipina: Revista Semestral de Lengua y Literatura Hispanofili-
pina, founded by Filipino diasporic writer Edmundo Farolán Romero in 1997, while the
Revista de Crítica Literaria Latinoamericana has been turning towards the Pacific, in its
last two issues,1 devoting the latest one to “Literatura hispanofilipina” (2018). Finally, if
Contracting Colonialism: Translation and Christian Conversion in Tagalog Society under
Early Spanish Rule (Rafael 1992) addressed the role of language and writing during the
4 A. CAMPOY-CUBILLO AND B. SAMPEDRO VIZCAYA

colonial period, Literatura hispanofilipina actual (Donoso and Gallo 2011) and Historia cul-
tural de la lengua española en Filipinas: Ayer y hoy (Donoso 2012) are noteworthy efforts at
mapping contemporary literary production in Spanish.2
The publication of this current special issue on “Entering the Global Hispanophone” in
the Journal of Spanish Cultural Studies is therefore intended as the newest addition to a
sustained engagement with the relations between the Iberian Peninsula and broader colo-
nial and postcolonial contexts, in line with the path already traced by the journal since its
inception two decades ago.3 This journal’s established commitment makes the space well
suited to a theorization of the heterogeneous corpus of cultural production and traditions
that might constitute the Global Hispanophone. The nine essays commissioned for this
volume aim to deactivate the coloniality of power that generated their objects of study
in the first place, without circling back to residual and emergent colonial notions. The
attempt to theorize the field, and to domesticate this fragmentary corpus of texts and cul-
tural artifacts that we seek to incorporate under the banner of the Global Hispanophone,
to rationalize it and allow for its endless replication, is arguably already in itself an imperi-
alist gesture of sorts, in that it contributes to consolidating our position as the knowing
subject, the monarch of all I survey, so common in hegemonic renderings of colonial
otherness. It has come down to us in different forms, often meaning to resist the dehuma-
nizing force underlying the various imperialist projects, and always resulting in the reifica-
tion of the paradigms on which such projects were articulated. Nonetheless, we contend
that the Global Hispanophone may be a field of decoloniality, while simultaneously ques-
tioning the viability of this “thinking from beyond the instrumental rationalism of contem-
porary modernity, from radical exteriority” (Vallega 2014, 139).
Yet our impulse to enter, and to theorize, the Global Hispanophone is not guided by an
attempt to solidify it as a field, but rather by an aspiration to examine its potentiality, its
limitations and perhaps its transient and contingent nature. We have already tentatively
demarcated the core geographical reach of this field by indicating some of the regions
in which Spain – and its multiple linguistic cultures – has left a cultural or colonial
imprint, with the provisional exception of Latin America, the Caribbean and the Iberian
Peninsula itself. There is little geographic coherence in this proposed territorial framework;
the exclusion of those three regions is merely contingent, responding in part to an insti-
tutional and intellectual drive to rechannel attention towards formerly colonized territories
and cultures that have often fallen through the interstices of scholarly divisions and fora, or
that have lacked a forum of their own altogether. Certainly, these territories were ruled by
Spanish imperial practices aiming to preempt the possibility of colonial fragmentation,
while frequently implying intraimperial linkages and circuits, but the realms in question
remain dispersed or diffuse.
The seeming geographical incongruence of the Global Hispanophone raises some
obvious – but also productive – questions: Why should we enter a field endeavoring to
study Equatorial Guinea alongside the Maghrib, or the Philippines, instead of more
immediately contiguous connections to other colonial and postcolonial regional experi-
ences, such as those resulting from the French imprint in Cameroon or in Gabon, separ-
ated only by artificially drawn political borders? Does not the foundational logic of the
colonial condition in the Philippines under Spanish rule have more in common with
that of Goa or East Timor under Portuguese rule than with Spanish colonial and postcolo-
nial specificities in Western Sahara, or other parts of the Maghrib? Why not approach
 JOURNAL OF SPANISH CULTURAL STUDIES 5

Hispano-Philippine cultural production from broader Southeast Asian or Pacific studies

frameworks? Similarly, should not the study of Sephardic cultural production in the
Maghrib follow the path of the Sephardic diaspora to other parts of the Mediterranean
and beyond, including Latin America? Might this not also be the case when studying
the Morisco diaspora, which to a considerable degree also involved migration to the
Americas?4 Why should the Global Hispanophone prioritize the production of Maghribi
authors writing in Spanish who reside primarily in the Maghrib, and overlook those who
migrated to Spain at an early age and whose literary career developed and flourished
there, like Najat El-Hachmi or Saïd El Kadaoui Moussaoui? Several of the most prominent
Equatorial Guinean writers – including Raquel Ilombe del Pozo Epita, Donato Ndongo-
Bidyogo, Francisco Zamora Loboch and Justo Bolekia Boleká – have produced and pub-
lished all of their work since moving to Spain, and Juan Manuel Davies Eiso is part of a
small Equatoguinean intellectual diaspora in the United States;5 are they to be excluded
by our insufficiently capacious definition of the Global Hispanophone? Inongo-vi-
Makomè was born in Lobe-Kribi, near the Cameroonian border with Equatorial Guinea,
the country to which he subsequently moved as a child, before finally settling in Barcelona,
and all his literary production is in Spanish: is he to be considered part of the Equatoguinean
diaspora? Also in Cameroon, a country whose late nineteenth- and early twentieth-century
histories implicate German, British and French colonial rule, and where Spanish is merely a
foreign language, there is a significant cohort of writers whose literary production is in
Spanish; are we to expel them too from the realm of the Global Hispanophone for not
having been subject to Spanish colonial authority?6
This insufficiency in geographic coherence, however, should not be seen as a flawed
foundation, but possibly as the Global Hispanophone’s main strength. The Global Hispa-
nophone does not have to be driven by a centripetal force that links its diverse corpus
to a Hispanophone core or essence. Doing so would in fact amount to little more than
recycling and redressing of former versions of Hispanism, now put into recirculation
under a contemporary transnational ethos. Instead, we have an opportunity to fashion
this field as a centrifugal force that follows its subject of study away from the infelicitous
essentialisms that have characterized past renditions of Hispanism. The drive is instead
towards inquiring how the diverse cultures and histories that populate the vast and scat-
tered geographies that we now attempt to study under the aegis of the Global Hispano-
phone interacted with Spanish-speaking cultures. This epistemological exercise may
reveal how the various iterations of the concept of hispanidad, which have been generated
by Spanish colonial and neocolonial narratives, are symptomatic of its diffuse instability.
Chronologically, the historical period that Global Hispanophone studies might embrace
poses a separate set of challenges for its theorization. Although the primary move for
articulating the concerns surrounding the study of these areas has come from scholars
working on the period between the nineteenth and twenty-first centuries, the historical
connections underlying the roots of the Global Hispanophone can arguably be traced
as far back as the period between the seventh and tenth centuries in the case of North
Africa, the sixteenth century in the case of the Philippines and the eighteenth century
in the case of Equatorial Guinea. This wide-ranging timeline calls for the joint expertise
of scholars on the medieval, early modern and contemporary periods, at least. Hence,
any effort to theorize the pertinence of the Global Hispanophone begs the question:
What might this newly established field contribute to the already vast amount of
6 A. CAMPOY-CUBILLO AND B. SAMPEDRO VIZCAYA

scholarship produced by medievalists, or scholars of the early modern period, in relation to

the Maghrib, or the Philippines, respectively? We contend that it allows for a more com-
prehensive theorization of transnational communities, like the Sepharadim; for a fuller
understanding of the role that North Africa or Asia played in the early modern period,
within the broader configuration of the nascent Spanish empire; and for an acknowledge-
ment of fully developed globality in the map of Hispanism from the sixteenth century
onwards, among other insights. But caution also constrains us, since a global approach
to the Hispanophone sphere might come with a homogenizing impulse (linguistically
and otherwise), potentially threatening the very diversity of the cultural production it
seeks to engage.
Although our theorization of the Global Hispanophone should not become a reification
of the concept of hispanidad (not even in its different articulations as Hispano-Arab,
Hispano-Guinean, Hispano-Filipino fraternity, etc.), this notion – gesturing to a symbolic
Hispanophone cultural community – was by no means the exclusive preserve of early
twentieth-century Spanish africanistas. Sometimes it has also entered the fabric of the
hybrid narratives articulated by contemporary postcolonial intellectuals. This professed
attachment to an imagined community of Spanish speakers is often more complex and
nuanced than a colonialist narrative or neocolonial affiliative network alone can explain.
In the Philippines, the vindication of hispanidad played a tangible role in the efforts of
the Filipino elites to resist the United States’ occupation as the replacing colonial power
in the twentieth century.7 In the Maghrib, Abd Muhammad ibn al-Karim al-Khattabi –
leader of the Riffian forces during the Rif War against both Spanish and French colonial
rule in North Africa – serves as another case in point. His appeal to the Latin American
republics to support the fight for independence of the Rif Republic, in an article published
in 1924 in the journal Renovación to coincide with the centennial of the Battle of Ayacucho,
provides a fascinating example. More recently, the work of Equatorial Guinean writers like
Donato Ndongo-Bidyogo and Francisco Zamora Loboch, or Sahrawi writers like Limam
Boicha, Sas Nah Larosi, Bahia Awah and Mohamed Abdelfatah Ebnu, with their reiterated
declarations of fraternal love for – or sense of belonging to – the Hispanophone commu-
nity, as a political strategy to denounce dictatorship, neocolonial practices or systemic
oppression at home, are good examples of the complex postcolonial politics of belonging
and economies of emotional attachment.
By the same token, it is also imperative to acknowledge that the linguistic communities
that comprise the regions encompassed by the Global Hispanophone replicate (often
many times over) the linguistic diversity that has characterized the Iberian Peninsula.
The Sephardic and Morisco diasporas of the fifteenth and sixteenth centuries – to
mention just two of the earlier Global Hispanophone communities – provide interesting
examples of cultural production in languages other than Spanish: namely, the Judeo-
Catalan purportedly spoken by some of those expelled from Spain in 1492, and the Ara-
gonese spoken by the Morisco communities expelled in 1609. We may also want to con-
sider the role played by Catalan among the Valencian Moriscos, whose vehicular language
was always Arabic, but who lived in a diglossic society where the other language had tra-
ditionally been Catalan, until the defeat of the Germanías in 1522 put an end to the hege-
monic position Catalan had enjoyed up to that point (though it continued to be the
language of the peasants and urban working classes). The problematic identity politics
that the Moros y Cristianos festivals in Spain represent functions on more than one
 JOURNAL OF SPANISH CULTURAL STUDIES 7

level.8 It doubtless stages a minstrel show of Moorishness to normalize an idiosyncratically

ambivalent Spanish whiteness, but it also enables other marginal identities to gain rep-
resentation. To this day, Morisco identity in Moros y Cristianos celebrations throughout
the Valencian region functions as an expression of crypto-Valencian national pride, in
an area whose nationalism has often been co-opted by its local conservative political
parties. The presence of the Almogavars or Gran Companyia Catalana in Anatolia during
the fourteenth and fifteenth centuries, or the thousands of Catalans and Valencians
who migrated to the Spanish Oranesado in the Orán region of Western Algeria, the pro-
vince of Constantina, and Algiers between the 1830s and 1940s, and communicated
among themselves in Patuet (a local variant of Catalan), are also examples of why the lin-
guistic homogenizing implicitly conveyed by the Global Hispanophone needs further
nuance.9
It becomes apparent at this point that one cannot effectively theorize the Global Hispa-
nophone without first revisiting and reframing the cultural diversity of the Iberian Penin-
sula itself. Any such theorization necessarily entails an attempt to account for the relations
of coloniality within Spain, where Castilian has acquired a dominant position in relation to
various other fields and languages. Similarly, we should obviously expand the list of
languages over which Castilian has exercised a hegemonic role beyond the peninsular ter-
ritory, to include Arabic, Fang, Bubi, Tagalog and Tamazight, to mention but a very few, in
the same way that in Latin American studies we have enhanced our understanding of the
field by incorporating Nahuatl, Quechua, Guaraní, Aymara and many others. Just in the
same way as in the fields of Iberian, Latinx, Caribbean and Latin American studies,
Global Hispanophone studies challenges the linguistic principle on which Hispanism
was allegedly founded: the privileging of knowledge and cultural production in Spanish
at the expense of all other cultural and linguistic traditions around it.
The shared goal of deconstructing the coloniality of power on which these fields might
be built, however, does not guarantee that all of them – including the Global Hispano-
phone – will not engage in new hegemonizing strategies of their own. The marginalization
of Latin America from the core theorizations of postcolonial studies during its earlier,
Anglophone-focused, formulations is one such example of how coloniality is often con-
tested while being simultaneously reified; after all, decolonial disciplinary practices are,
too, reinserted into a hierarchy of cultural prestige that replicates the very capitalist
world order that it tries to subvert. Even if Latin American, Caribbean, Latinx, Iberian
and Global Hispanophone studies were to have the capacity to overcome the geopolitics
that privilege certain forms of knowledge, loci of knowledge production and disciplinary
subjects over others, the point here is not to privilege one corpus to the detriment of
another, but to acknowledge that all of them offer only a partial analysis of coloniality.
Recalling Fernando Coronil’s elaboration of an ancient Indian tale might serve to illustrate
this shortcoming:
As in the well-known parable of the elephant and the wise blind scholars (each of whom visu-
alizes the elephant as a different creature by the part he or she feels), this field, like the wider
field of postcolonial studies itself, can be represented in as varied a manner as there are
different perspectives from which it can be “seen”. (2008, 413)

Knowledge should, in principle, be global, accepting the legitimacy of the worldwide con-
ditions of its production. To the extent that no part of the elephant is marginal to the
8 A. CAMPOY-CUBILLO AND B. SAMPEDRO VIZCAYA

elephant itself, Global Hispanophone studies can be the source of relevant contributions,
not least because of its interstitial position vis-à-vis Latin American, Caribbean, Latinx,
Maghribian, African, Asian and Iberian studies. It is precisely because Global Hispanophone
studies is driven by a centrifugal force that steers away from Latin American and Iberian
studies, as well as from Hispanism, that it can be instrumental to the decolonial project.
The nine essays included in this special issue explore diverse possibilities for entering
the Global Hispanophone, and work with supplementary – not necessarily overlapping
– definitions of the field. Together, they traverse a vast geographical and chronological
span, but they all converge on one point: responding to a demand to engage with past
interventions. Echoing again Gaurav Desai, we remain persuaded that postcolonial
approaches continue to be essential means for entering the Global Hispanophone. Such
approaches must necessarily respond to the particular circumstances and processes of
Spanish colonialism, as deployed in Asia, Africa and the Maghrib, where it of course coex-
isted with – but often differed from – the concurrent imperial projects of other European
and non-European powers over parts of those same territories. Attempting to force the
Global Hispanophone into the exclusive mold defined by postcolonial theories would
deprive it of its historical and critical specificity, and would in essence obviate the need
to pursue this field of study, rendering it redundant. What would be the point of studying
texts that have not yet enjoyed such wide circulation, like Edmundo Farolán Romero’s
Lluvias filipinas (1967), María Nsue Angüe’s Ekomo (1984), Mohamed Bouissef Rekab’s
Aixa, el cielo de Pandora (2007), Bachir Mohamed Ali Mojtar’s El precio de Fátima (2009)
or Juan Tomás Ávila Laurel’s Arde el monte de noche (2009),10 when one could already
derive the same theoretical insights from studying the work of better-known postcolonial
authors like Derek Walcott, Chinua Achebe or Salman Rushdie?
The essays gathered here will pose a number of ongoing questions to those persuaded
to enter the Global Hispanophone: What might this new category entail for the broader
fields, and the practices, of Latin American, Caribbean, Latinx or Iberian studies today?
How might engaging with one or more of the geographical areas involved – Western
Sahara, Ceuta, Melilla, Morocco, Algeria, the Philippines, Equatorial Guinea and perhaps
others not fully covered in this volume – alter, or transform, our approach to the respective
fields? These nine contributions are not tasked with formulating ready answers; they are
committed, instead, to sharing their impulse to destabilize the parameters of Hispanism.
All of them wrestle with the premise of the Global Hispanophone outside the teleological
cultural histories of the nation-state, in addressing the fluidity and instability of evolving
notions of hispanidad in relation to its former Maghribian, African or Asian extensions.
They pursue a common goal of interrogating the Hispanophone archive. From Benita Sam-
pedro Vizcaya’s engagement with questions of passage, transit and transfer over Western
Sahara, Ceuta and Melilla through the lenses of Ursula Biemann’s video essays Europlex
(2003) and Sahara Chronicles (2006–2009), to Cécile Stephanie Stehrenberger’s reflection
on how scientific and technological knowledge traveled across national and regional
borders in the context of imperialism and colonialism, this deterritorialization reveals
itself as a powerful tool to account for ever-present global trends, without submitting to
their hegemonizing drive. Similarly, Eric Calderwood’s linguistic analysis of lyrics by
Spanish-Moroccan rapper Khaled, Adolfo Campoy-Cubillo’s reading of the multiple lives
in translation of Muhammad Shukri’s biography Al-khubz al-hafi (1982) and Paula Park’s
analysis of the Ayacucho edition of José Rizal’s Noli me tangere (1976), dislocate essentialist
 JOURNAL OF SPANISH CULTURAL STUDIES 9

readings of these works – which could otherwise have served to naturalize national frame-
works – without proposing alternative reterritorializations of them. All these essays
suggest, in different ways, that the significance of these local experiences and cultural arti-
facts is derived not from their deep roots in one national, geographic, linguistic or histori-
cal tradition, but from their fluid claims of belonging to multiple domains.
The focus on deterritorialization and the global throughout this special issue, however,
does not entail a retreat from the core questions that have traditionally concerned post-
colonial studies. Alberto López Martín’s contribution explores, through affect theory, the
articulation of a collective, activist “we”, both in the Sahrawi movement following the
Gdeim Izik 2010 protests, and in the Spanish 15-M Indignados movement of 2011; the
racialized conceptions of citizenship are the core subject of inquiry in Inés Plasencia
Camps’s reading of early photographs from Equatorial Guinean subjects throughout the
second half of the nineteenth century; and Baltasar Fra Molinero’s analysis of the cultural
and religious framework laid out by United States Presbyterian missionaries in the Gulf of
Guinea, during the same period, reflects an impulse to assess the timorous foundations of
Spanish colonial rule in this region from a wider geohistorical, regional and interimperial
perspective. The deterritorializing urge that runs, at various levels of intensity, through the
pages of this special issue, simultaneously counters national ways of thinking, and echoes
the global turn that has characterized cultural production from the nineteenth to the
twenty-first centuries. As David Wacks’s essay reminds us, it is nevertheless pivotal to
reframe our conceptualization of the Global Hispanophone archive within the longue
durée narrative of earlier communities. His examination of the multiple Sephardic and
Morisco diasporas appropriately places modern articulations of a globalized world
against medieval and early modern transnational experiences.
Our interest in the global, in this sense, is an acknowledgement that transnational cul-
tural exchanges and paradigms offer boundless possibilities for their plurisemic articula-
tion. Borrowing Emily Apter’s critique of the world literatures canon, we “harbor serious
reservations about tendencies in World Literature toward reflexive endorsement of cul-
tural equivalence and substitutability, or toward the celebration of nationally and ethni-
cally branded ‘differences’ that have been niche-marketed as commercialized
‘identities’” (2013, 3). However, the Global Hispanophone does not need to present the
Hispanophone sector as a site of cultural equivalency among the many communities
that it interpellates; nor does it need to take Iberian multilingualism as the model for
understanding the multilingual societies that inhabit its geographies. All of the essays
naturally and fluidly engage with the multilingual dimensions of cultural production
throughout the Global Hispanophone without conceding to an Iberian-centric position.
The implicit acknowledgement of the social and political limits of Spanish in contemporary
Philippines, in Paula Park’s essay, which realigns the Filipino Hispanophone canon within a
South-South cultural frame, serves to illustrate this point. Equally, Eric Calderwood’s
framing of Khaled and his ability to seek significance in the interplay between Arabic,
Spanish, French, English and other languages, and Adolfo Campoy-Cubillo’s stress on the
instability of writer Muhammad Shukri’s position within the Moroccan literary polysystem,
both seek to identify the productive deferral of meaning that this multilingualism entails.
Benita Sampedro Vizcaya’s essay, “Transiting Western Sahara”, assesses how, through
border management and movements at Ceuta and Melilla, the relationship between
Morocco and Spain is constantly being renegotiated by the conflicting geopolitics of
10 A. CAMPOY-CUBILLO AND B. SAMPEDRO VIZCAYA

human circulation and human containment. The unsatisfactorily resolved decolonization

process in Western Sahara cannot be disassociated from former Spanish colonial interven-
tions and current Spanish possessions of Ceuta and Melilla. These legacies are explored
through historical analysis and contemporary transit experiences, as deployed in two
video exercises by Ursula Biemann: Europlex and Sahara Chronicle. Both films engage
deeply and committedly with movement, containment, technologies of space surveillance
and the theorization of borders, walls, gates, prisons and passage – and both invite us to
rethink what we might understand today by colonial, decolonial and postcolonial in
relation to such deeply artificial signifiers of Spanish remnants in North Africa. Reflecting
on the translocal migrant experience through the Sahara, including interactions with mul-
tiple state or territorial holders, and the ambivalent Sahrawi longing for a nation-state, her
essay attempts to address the conceptual difference between transit and the colonial poli-
tics of space. Alberto López Martín’s contribution, “Emplazando afectos: Activismo y colec-
tividad en las poéticas españolas y saharauis recientes”, reads the cultural production of
the Sahrawi Generación de la Amistad and the Spanish 15-M movement vis-à-vis the
Occupy Movement and the Arab Spring. His analysis explores how seemingly distant
and unconnected political undertakings of activism and collectivism, such as those of
the post–November 2010 Sahrawi insurgency in the Gdeim Izik Sahrawi refugee camp
in Algeria, and the 15-M movement in Spain, share a similar interest in the articulation
of a social fabric of solidarity, a critique of neoliberal individualism and a symbolic
exchange between poetic discourse and activism. He stresses in particular the role of
the politics of affect in developing a sense of community between the Sahrawi and the
Spanish cause.
Building on the understanding that any language is a heterogeneous field in which
many cultural practices, positions and trajectories are inscribed, Eric Calderwood’s essay
“Spanish in a Global Key” provides a close reading of cultural texts where the “Hispano-
phone” element serves as a site for tracking and negotiating differences of race, class,
nationality and religion. In his theorization of the Global Hispanophone through the emer-
gence of multilingual popular music in Spain and Morocco – music in which Spanish coex-
ists, at times uneasily, with Arabic, French, English and other languages – he focuses, in
particular, on Khaled, a Spanish hip-hop artist of Moroccan descent, whose work allows
for the possibility of speaking, and listening to, Spanish in a global key. He argues that,
far from being a hybrid expression of some essentialized Hispanophone identity,
Khaled’s work reveals a stance towards the Spanish language that emphasizes the need
for translation while ultimately challenging complete intelligibility. Also focusing on the
Maghrib, Adolfo Campoy-Cubillo’s essay, “Degrees of Untranslatability: Muhammad
Shukri’s Quest for Representation”, tackles the multilingual nature of Global Hispanophone
cultural production as both an expression of the hybrid histories and experiences it seeks
to reflect, and as a struggle to gain access to the transnational markets of world literatures.
His engagement with the multiple editions and translations (into English, French, Spanish
and Arabic) of the Moroccan writer Muhammad Shukri’s autobiography, Al-khubz al-hafi
(1982), exposes the dilemmas of Global Hispanophone production, simultaneously depen-
dent on and reacting against the hierarchies of prestige and the material conditions that
determine the articulation and visibility of minor literatures.
Paula C. Park’s essay, “Transpacific Intercoloniality: Rethinking the Globality of Philip-
pine Literature in Spanish”, rethinks intercoloniality in Philippine literature, analyzing the
 JOURNAL OF SPANISH CULTURAL STUDIES 11

transmodern connection between the Philippines and Mexico as articulated by Mexican

and Filipino scholars, such as Rafael Bernal, Agustín Yánez and Carlos Quirino, who
agreed that the Philippines had been “a Mexican colony”. She contends that this provoca-
tive claim renders postcolonial theories irrelevant and calls instead for a horizontalist inter-
colonial approach. Tracing the evolution of this symbolic literary transnationalism through
the Ayacucho edition of José Rizal’s novel Noli me tangere (1887), prepared in 1976 by
Mexican philosopher Leopoldo Zea, she contextualizes it through Zea’s 1961 and 1964
visits to the Philippines. This historical, diplomatic and literary linkage allows her to
propose that Philippine literature in Spanish could gain global readership not only
across the Pacific through Mexico, but by way of Mexico throughout Spanish America. If
Park proposes a recontextualization of possible circulation channels for Rizal’s text,
Cécile Stephanie Stehrenberger’s essay, entitled “Theorizing the Global Hispanophone
as a Dynamic of (Dis)entanglement: Contributions from a History of Science Perspective”,
advocates for a radical reconsideration of the paradigms in which to insert Global Hispa-
nophone studies. Taking as her point of departure scientific scholarship produced about
colonial Equatorial Guinea during the Franco period, her essay proposes a more capacious
understanding of the Global Hispanophone, inviting scholars to consider the insights
derived from the histories of science and technology, as well as feminist and decolonial
approaches, to go beyond the traditional postcolonial dyad of colonizer and colonized.
In discussing the circulation and noncirculation of knowledge and objects in colonial con-
texts, she argues for the need to develop historiographies of multiple entanglements in
which we consider not only global relations of power but also how nonhuman actants
affect historical developments. Although her focus is on (dis)entanglements of scientific
knowledge, her main assumption is that the same dynamics could be explored in relation
to other forms of knowledge, and well beyond the realm of the sciences.
From the macrocontext of ecosystems proposed by Cécile Stephanie Stehrenberger,
Inés Plasencia Camps’s essay, “Desde la ansiedad y la incertidumbre: Relaciones sociales
y versiones sobre la colonización en las primeras fotografías de Fernando Poo y sus depen-
dencias (1861–1864)”, takes us into the study of the articulation of social relations and
kinship in colonial Equatorial Guinea. She engages with the visual articulation of citizens
and subjects through a series of historical portraits and, by providing a visual studies analy-
sis of the photographic colonial encounter, she unearths several collections – including the
album compiled by the viscount of San Javier between 1861 and 1864 in Fernando Poo
(today Bioko island) – providing documentary evidence of the ongoing negotiations to
define political and intellectual agency in the former Spanish colony. She contends that
individual photographs allow for the weaving of micro- and macronarratives of the colo-
nization process, while the geography of the archives, private collections and repositories
that contain them forge the network of the Global Hispanophone, understood as a frame-
work of meaning within which a single experience can be read differently based on the
political and affective discourses in which images circulated: photographs are not illus-
trations but rather spaces of historical struggle which are central to the historical pro-
cesses. In a similar fashion, Baltasar Fra Molinero’s contribution, “Dios entre el alcohol y
los rifles: Robert Hamill Nassau, historiador y misionero en el Golfo de Guinea”, chronicles
the forty-year career in West Africa of United States missionary Robert Hamill Nassau
(1835–1921) and his role in establishing Presbyterian missions in the Gulf of Guinea in
the second half of the nineteenth century. As the precursor of Western efforts to colonize
12 A. CAMPOY-CUBILLO AND B. SAMPEDRO VIZCAYA

the region under the guise of a charitable civilizing mission, Nassau arrived in the terri-
tories that would later be part of Equatorial Guinea before the Spanish administrative
regime was put in place. His combination of scientific knowledge, religion, social hygien-
ism and promotion of a salaried work ethics contributed to laying down the ideological
foundations for the upcoming Spanish colonization, while unsettling the supposedly
Spanish foundations of the colonial structure for this region.
Finally, David Wacks’s essay, “Sepharadim/Conversos and Premodern Global Hispan-
ism”, expands the Global Hispanophone beyond the previously assumed chronological
and geographical frameworks of the nineteenth to twenty-first centuries and the terri-
tories touched by Spanish colonial interventions. It engages instead with Sephardic and
converso cultural communities, production and practices which far exceeded the bound-
aries of Spanish imperial geography and which hence defy the traditional categories
prevalent in Hispanic studies. He interrogates the notion of the “global” in the Global His-
panophone by introducing the inherently transnational character of the Sephardic dia-
spora during this period, built around networks of Mediterranean Jewish communities
defined by paramount transnational values and institutions. At the core of his essay lies
the question of how the vast body of scholarship on the Sepharadim might benefit
from a Global Hispanophone approach, and how Global Hispanophone studies in turn
might gain an advantage from the insights of early modern scholarship.
Entering the Global Hispanophone, we contend, is not an attempt to demarcate a newly
distinctive, fixed and enclosed disciplinary field, but rather an invitation to branch out
beyond the traditional archives of Hispanism, engaging with some of the dispersed geo-
graphies, cultural and linguistic traditions, productions and contacts including those
addressed in this introduction and the essays that follow. It is also a determination to
break away from the overarching Iberian/Latin American binary and to embrace other
communities, histories, experiences and repertoires.

Notes
1. The Spring 2018 issue of the Revista de Crítica Literaria Latinoamericana was also a mono-
graphic issue on “Asia en América Latina”, edited by Kim Beauchesne, Koichi Hagimoto and
Ineke Phaf-Rheinberger.
2. The Colección Oriente of the Editorial Hispano Árabe, under the direction of Andrea Gallo, has
made significant efforts recently to publish works (poetry, novels, essays) in Spanish by con-
temporary Filipino authors, such as Daisy López, Edmundo Farolán, Guillermo Gómez Rivera
and Macario Ofilada Mina. The collection of Clásicos Hispanofilipinos, under the auspices of
the Instituto Cervantes de Manila, has published both critical editions of classical Philippine
literature in Spanish and contemporary literary works. For its part, the Premio Literario
Anual Enrique Zóbel, established in 1920, has since promoted and recognized Filipino literary
production in Spanish.
3. See, for instance, two of the articles published in the inaugural issue of the Journal of Spanish
Cultural Studies (2000), by Parvati Nair, “Albums of No Return: Ethnicity, Displacement and Rec-
ognition in Photographs of North African Immigrants in Contemporary Spain”, and David Vila-
seca, “The Ambassadors Goes to Manila: The Postcolonial Gaze in Gil de Biedma’s Retrato del
artista en 1956” (2000).
4. See Cook (2016).
5. See Pozo Epita (2015), Nistal Rosique and Ngom (2011) and Ndongo-Bidyogo and Ngom
(2000).
 JOURNAL OF SPANISH CULTURAL STUDIES 13

6. See Lawo-Sukam (2017, 2014, 2013), Foti Foko (2010), Pié Jahn and Razafimbelo (2008) and Pié
Jahn (2007).
7. See Sampedro Vizcaya (2014a) for a synthesis of some aspects of this debate.
8. The Moros y Cristianos festivals are dramatic reenactments of the battles that led to Christian
domination in the Iberian Peninsula. Early examples can be traced back to the twelfth century;
they become increasingly popular by the fifteenth century, often staging Christian hegemony
but also allowing for the expression of different forms of Arab and Muslim agency. As the
Spanish empire began to decline in the seventeenth century, these celebrations, paradoxi-
cally, gained popularity in the Spanish colonies, where they often subverted hegemonic
racial and ethnic representations. For specific readings of the history and significance of the
Moros y Cristianos festivities, see Donoso (2015), Cáceres Valderrama (2005), or Flesler (2008).
9. There was also significant Spanish migration to Algeria (and to the French zone of Morocco)
during and after the Spanish Civil War. For more on the successive waves of Spanish migration
to Algeria, see Bonmatí Antón (1989) and Vilar Ramírez (1989) and Marfany Simó (2002); for the
imbrication of Spanish and Filipino identity politics in the Moros y Cristianos festivals and other
Catalan cultural references in the Philippines, see Donoso (2017). For the corpus of contempor-
ary Algerian literature in Spanish, and the work of Abdallah Hammadi, one of its major repre-
sentatives, see the recent special issue of Revista Argelina: Revista Semestral de Estudios
Argelinos (2016). See also Donoso (2016) in the same special issue.
10. Ávila Laurel’s Arde el monte de noche has been translated into English by Jethro Soutar (2014),
and also into French and Finnish; Nsue Angüe’s Ekomo has been translated into French by
Françoise Harraca (1995), and for the English translation project, see Sampedro Vizcaya (2016).

Disclosure statement
No potential conflict of interest was reported by the authors.

Notes on contributors
Adolfo Campoy-Cubillo is an Associate Professor of Spanish in the Department of Modern
Languages and Literatures at Oakland University. He is the author of Memories of the Maghreb: Trans-
national Identities in Spanish Cultural Production (Palgrave 2012); coeditor, with Jill Robbins, of the
special issue “Considering the Western Sahara: Multi-Disciplinary Approaches to Post-Colonialism”
published in Transmodernity: Journal of Peripheral Production of the Luso-Hispanic World (2015); coau-
thor, with Borja Rodríguez, of a critical edition of Ramón J. Sender’s novel Imán (Stockcero 2014) and
also coauthor, with Paul Southern, of a critical edition and translation of José Díaz Fernández’s novel
El Blocao (Oxbow Books 2016). Email: campoycu@oakland.edu.
Benita Sampedro Vizcaya is Professor of Spanish Colonial Studies at Hofstra University and Associ-
ate Director of the Center for “Race,” Culture and Social Justice. Her research interests focus on
Spanish colonialism in Africa, Asia and Latin America. She has written on the politics and processes
of decolonization and postcolonial legacies, colonial carceral systems, colonial medicine, colonial
archives, borders, and ruins. Her recent work includes Re-Routing Galician Studies: Multidisciplinary
Interventions (2017), a critical edition of Ceiba II (Poesía inédita) by Raquel Ilombe del Pozo Epita
(2015), and a special issue of Revista Debats on “Guinea Ecuatorial: Poéticas/políticas/discursividades”
(2014). Her current project is tentatively entitled “Deportee Narratives and Atlantic Translatability:
From Cuba to Fernando Poo and Back”. Email: Benita.Sampedro@hofstra.edu.

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