Novels by AfroDominican writers like Loida Maritza Pérez and Nelly Rosario center the embodied archive as an epistemological site. As Afro-Caribbean feminist philosopher Jacqui Alexander reminds us, “So much of how we remember is embodied: the scent of home: of fresh-baked bread; of newly grated coconut stewed with spice (we never called it cinnamon), nutmeg, and bay leaf from the tree.... Violence can also become embodied, that violation of sex and spirit.” To echo Alexander, we can understand our bodies as archives where the records of multiple translocations, transformations, and the violence done to us are kept. The chapter proposes that in this same way, we can understand an AfroLatina embodied archive at the intersections of race, gender, sexuality, class, and transnational migration as a site of knowledge production. The chapter argues that bodies and archival memory are linked to form an embodied archive where memories are kept. The body becomes the place in which experiences are recorded and engrained. This knowledge is often passed on to future generations and creates new AfroLatina feminist knowledges of being, belonging, and self-knowing.

The introduction provides an overview of the volume, situating the chapters within some of the historical, social, and literary transformations of the past thirty years and providing an account of the different sections that organize the collection. Part I chronicles the new migrations, emerging literary institutions, conceptual shifts, and historical events that have transformed the field of Latinx literary studies since 1992. Part II focuses on genre, paying particular attention to how popular genres have fostered new racial imaginaries. Part III focuses on the different media that emerged as important vehicles for Latinx storytelling and literary expression, while the final part surveys important theoretical developments concerning race, sexuality, and literary form. The volume thus surveys a period that begins with historical recuperations of texts that were marginalized and ends with decolonial critiques that seek new ways of knowing.