This dissertation contends that we must account for the values we have inherited from the Greco-Roman tradition, and for the (anti-)colonial histories of the Americas, when we practice and teach reading in the United States today. This comparative study of ancient Greek literature from the Second Sophistic (c. 60-230 CE) and post-1960s U.S. Latina/o literature examines the intersection of ethics, reading, and language politics to reconsider our own conceptions of literacy, literary reading, and education in the present. Both literary traditions exhibit a heightened attention to the educational models and language hierarchies that shape readers into social and political subjects. In the Second Sophistic, Greek writers actively produced a “classical” heritage, as well as their own sociopolitical identities, through literary and linguistic training in an elite Greek dialect; this cultural education was entangled with legacies of Greek and Roman imperialism and conquest. Similarly, contemporary U.S. Latina/o writers grapple with the colonial and the revolutionary legacies of alphabetic literacy in the Americas, especially the relationship between literate education (in a dominant, colonial language) and sociopolitical belonging. Latina/o writers contest the equation of (proper) English with U.S. sociopolitical inclusion to summon a more inclusive, multilingual reading public.

Beginning with the second- or third-century CE work of Athenaeus, and moving to the work of Julia Alvarez in the early twenty-first century, the first two chapters argue for the ethical significance of reading practices that diverge from normative educational models of linguistic and literary mastery. The final two chapters emphasize how the embodied dimensions of reading intersect with language politics. The literary production of Lucian in the second century and of Norma Elia Cantú in the late twentieth century highlight the material dimensions of language and literacy instruction, such as forms of bodily discipline that train readers’ gestures and tongues. Ultimately, this study argues that how we conceive of, practice, and teach reading are of ethical importance; it seeks an inclusive understanding of reading that accounts for a plurality of perspectives, multiple literacies and linguistic heritages, and the diverse embodied practices of readers.