David Carey Jr.
Dating from the earliest times in Latin America, alcohol has played a crucial social, economic, political, and cultural role. Often reserved for politico-religious leaders, alcohol was a conduit through which power flowed in many pre-contact indigenous societies; indigenous drinkways (production, commerce, and consumption habits) were associated with communal ritual events and social prestige. Introduced to the Americas by Europeans, distillation profoundly altered the potency of alcoholic drinks for people who were accustomed to fermentation. Even as the social and cultural practices of alcohol consumption changed over time, alcohol continued to have political and economic implications in the colonial and national periods in Latin America. Fearing that inebriation bred disorder and recognizing that moonshining undercut their own revenues, colonial and national governments alike sought to regulate, if not control, the production, sale, and consumption of alcohol. In nations as diverse as Mexico, Bolivia, Peru, and Guatemala, indigenous women came to play integral roles in the (oftentimes illicit) sale and production of alcohol. A cash nexus for moving labor and land and a crucial component of the economic system by which (often unscrupulous) labor brokers recruited workers, alcohol was a currency of local economies. As a commodity of local, national, and international significance, alcohol shaped the fate of nation-states.
People’s class, ethnic, race, and gender identities all played into their access to alcohol. Although a person’s choice of libation could define their position, some of the more fascinating histories of alcohol are punctuated with women and men who used alcohol to disrupt social conventions. Through the consumption of alcohol, rituals and ceremonies created and reconstituted community both within and across ethnic groups. Imbibing could also divide people. Even while they sipped their cognacs and brandies, elites portrayed indigenous people, the poor, and other marginalized people getting drunk on moonshine to discount and denigrate them. Often associated with (particularly violent) crime, alcohol was seen as a vice by many and excoriated during temperance movements. Yet defendants across Latin America took advantage of judicial systems that considered alcohol a mitigating circumstance in many crimes. As 20th-century evangelical sects that preached abstinence as the route to wealth and marital bliss grew to unprecedented numbers, traditional healers and biomedical practitioners continued to tout alcohol’s medicinal value. In short, alcohol was a marker of social position and cultural identity, a crucial component in community and state building, and a commodity around which different cultural traditions, healing practices, and policing policies developed and evolved.
Benito Juárez was born on March 21, 1806, in San Pablo Guelatao, a Zapotec-speaking hamlet in Sierra de Ixtlán (renamed the Sierra de Juárez on July 30, 1857) in Mexico’s southeastern state of Oaxaca. He died in the National Palace on July 18, 1872, as President of the Republic, an office he had occupied since January 1858, when, as President of the Supreme Court, he had succeeded the moderate Liberal Ignacio Comonfort, who had been driven into exile by a Conservative military revolt. During his fifteen years as president, a younger generation of Liberals, few of whom could remember the revolution of Independence (1808–1821), radically transformed Mexico’s laws and institutions. In October 1855, when Juárez was the minister of justice in the newly formed Liberal government, he implemented the “Law of Restriction of Corporate Privileges,” which is credited with setting in motion the wider Reform movement.
Between 1855 and 1860, in what was at the time called La Revolución but soon became known as La Reforma (the Reformation), Mexico moved from being a “Catholic Nation,” in which many of the social and racial hierarchies and corporate privileges of colonial rule still held sway, to becoming a secular federal republic regulated by a liberal constitution based on the sovereignty of the people and equality before the law, reducing the legal immunities and special privileges of the army and the Catholic Church and establishing a single system of civil law that guaranteed a wide range of freedoms and social rights. In the face of a Conservative uprising in January 1858, which broadened into the Three Years’ War (1858–1861), Liberals pressed ahead with an ambitious project of religious and civil disentailment (desamortización) that abolished corporate or communal property in favor of individual private ownership. The Liberal revolution was further strengthened in 1859 by the “Laws of Reform,” which ordered the wholesale nationalization of Church wealth and the closure of nunneries and monasteries; barred Roman Catholicism, the national religion until 1857, along with any other religion, from external manifestations of the cult; and established a civil registry and a strict separation of church and state.
Conservatives, undeterred by their defeat in the Battle of Calpulalpan, in December 1860, and in spite of Juárez receiving his first full popular mandate in the elections of March 1861, redoubled their resistance to the Reform by encouraging Napoleon III’s colonial ambitions, efforts that culminated in January 1862 in the occupation of Veracruz by forces from France, Britain, and Spain and the imposition of Maximilian Habsburg as emperor in April 1864. Juárez now led the defense of the Liberal republic on two fronts, and he retreated to northern Mexico, from where he coordinated resistance to the Empire.
Following the defeat of the Second Empire, which culminated in the execution of Maximilian alongside the principal Conservative generals at Querétaro on June 19, 1867, Juárez returned to the national capital wearing the twin laurels of Liberal law giver and savior of the nation. Although at his death, in 1872, he faced many enemies, especially in the Liberal camp, Juárez soon became enshrined as Liberal Mexico’s undisputed founding father and moral guide, much in the mold of his contemporaries Giuseppe Garibaldi and Abraham Lincoln. Under his leadership, liberalism had become insolubly fused with patriotism in the republican victory over European monarchy—Mexico’s second revolution of independence. La Reforma is recognized as a major watershed in Mexico’s history on a par with the revolution of Independence from Spain and the Revolution of 1910–1917.
Peter V. N. Henderson
While Europeans basked in the glory of their so-called century of peace between the end of the Napoleonic wars (1815) and the onset of World War I (1914), Latin Americans knew no such luxury. Conflict became a way of life for Latin Americans attempting to construct nation-states. Liberals and Conservatives dueled with one another for political power, while caudillos (military strongmen) added their unique twisted logic to the political process. Historians have spilled considerable ink detailing these internal conflicts that complicated Latin America’s struggle for effective state formation in the early national period but have paid much less attention to the external wars over disputed boundaries that involved every South American nation during the 19th century. As historian Robert Burr described it: boundary conflicts were the “congenital international disease of Spain’s former colonies.”
In 1863 and 1864, historical and political contradictions in the River Plate region led to civil war in Uruguay, creating tensions with neighboring nations in the region. The Brazilian government intervened both politically and militarily in Uruguay to address the interests of ranchers in its province of Rio Grande do Sul, to distract the attention of the Brazilian citizens from domestic problems, and to preserve the political influence of the Empire of Brazil on Uruguay. This action by the Empire clashed with the new Paraguayan policy of political interference in the River Plate region and resulted in the declaration of war against Brazil by Paraguayan dictator Francisco Solano López. This conflict broadened into the Paraguayan War.
João Paulo Pimenta
Stemming from an accelerated and tumultuous process unleashed by European wars in the first decade of the 19th century, Brazil and Portugal split politically in 1822. In a sense, Brazil’s independence reflects a number of peculiar characteristics within the context of the time due, in part, to three centuries of Portuguese colonization and to changes within the colonial system beginning in the second half of the 1700s. In other ways, however, Brazilian independence is linked to external events like the French Revolution, the independence of Haiti, and, above all, the wars of independence in Spanish America. The most profound and lasting consequences of the break with Portugal were the emergence of a Brazilian state and nation that until that point did not exist and that was consolidated over the course of the nineteenth century, as well as the nationalization of certain colonial institutions that were partially maintained. Historiography and national memory would later imbue independence with supreme importance as the foundational moment of the nation such that it has become a recurring theme in historical studies of Brazil.
Manuel Hernández González
The configuration of Canarian migration during the Conquest and colonization of the Spanish Caribbean was significantly influenced by its historic continuity, familial nature (with an elevated presence of women and children), dedication to agriculture, and contribution to the settlement of towns. This migration gave rise to quintessentially rural prototypes, such as the Cuban guajiro, linked to self-sustaining agriculture and tobacco; the Puerto Rican jíbaro, a coffee grower; and the Dominican montero or farmer from Cibao. All of these contributed a great many aspects of their speech, idiosyncrasies, and culture.
The migratory dynamic has evolved since the Conquest and includes such processes as Cuban tobacco colonization, the foundation of townships in Santo Domingo and Puerto Rico (in order to further analyze their adaptation to the economic boom of sugar plantations in Cuba and Puerto Rico), and the uprising of slaves in French Santo Domingo, as well as the cession of the Spanish portion of the island to this country in 1795. This event merits special focus, due to its great transcendence in terms of the signs of identity that emerged during the rebellion of the Canarian vegueros against the monopoly within the Havana context, and the defense of their configuration as a distinct people in San Carlos de Tenerife: processes that explain their response to 19th-century innovations in Cuba and Puerto Rico and to Dominican political avatars, as well as their attitudes toward criollismo and emancipation. Their singularities are reflected in the mass Cuban emigration that took place during the early decades of the 20th century.
Matthias Röhrig Assunção
Capoeira is a martial art that developed from combat games enslaved Africans brought to Brazil. It is systematically documented since the beginning of the 19th century in Rio de Janeiro and later in other port cities. During the 19th century capoeira was increasingly practiced by the poor free people, black and of mixed ancestry, and also by white immigrants. Capoeira gangs controlled their territories against intruders and allied with political parties until the Republican purge of 1890. Capoeira survived best in Bahia, where it remained more associated with other forms of Afro-Brazilian culture and acquired many of its features still extant in present-day capoeira. From the 1930s onward, capoeira masters such as Bimba and Pastinha modernized capoeira, leading to the emergence of the Regional and Angola styles. Bahian capoeiristas migrated to Rio de Janeiro and São Paulo in search of better opportunities during the 1950–1970s. There they and their students developed what later became known as “Contemporary capoeira” (Capoeira Contemporânea) which is the most practiced style today. Capoeira was and is practiced in various ways: as a friendly game or as a fight, as a combat sport, or as an Afro-Brazilian cultural activity. Since the 1980s, capoeira has undergone a process of globalization and is now practiced in many countries around the world. Capoeira is the only martial art of the African Diaspora that is known and practiced worldwide. Writing on Capoeira has rapidly grown in a number of disciplines, leading to the constitution of its own interdisciplinary field of study.
Michele McArdle Stephens
The Caste Wars of the Yucatán tore apart the peninsula between 1847 and 1901. While the violence was not constant throughout the more than five decades between the start and conclusion of the war itself, the threat of rebel hostilities was ever present. Scholars have debated the origins of the war for many decades, with most recent academic treatments focusing on heavy tax burdens, poor working conditions for Yucatán’s peasantry, and the loss of land that occurred during the second half of the century. Tensions between political leaders exacerbated relations with the Mayas in particular and the peasantry more generally. The emergence of the breakaway state of Chan Santa Cruz, in the southeastern part of Yucatán, allowed rebel forces to coalesce between 1850 and the early 1870s. Here, a “Speaking Cross” oracle gave direction to the rebellious Mayas, who crushed their enemies and exacted revenge against those who would not support their cause. The emergence of Porfirio Díaz as President of Mexico in 1876 led to a gradual “reconquest” of the areas held by the cruzob, or “people of the Cross.” By 1901, the Mexican military ended the Caste Wars, though violent episodes still marred Yucatán until the early 1930s.
William E. French
A persuasive literature has argued that the course of Latin American history from the arrival of Europeans to the present has been shaped to a large extent by a small but expanding group of literate bureaucrats, church officials, lawyers, and intellectuals, known as letrados, who made their lives in urban centers. Those marked by this combination of power, urban living, and the written word, an assemblage that Angel Rama has dubbed “the lettered city,” utilized literature, history, the law, politics, and higher education to imagine the country into existence textually and to justify the hierarchies and inequalities that characterized their rule. Yet in Mexico, as elsewhere in Latin America, writing has a long history in nonelite settings, a venue that, in recognition of this fact, has now been referred to as “the lettered countryside.” Moreover, as understandings of a single literacy are giving way to a concern with “literacies,” defined in the plural and operating in relationship rather than opposed to such things as orality and visuality, traces of literacy practices are being discovered in many locations. Foregrounding the conjunction of the lettered city and the lettered countryside is an attempt to bring these venues into conversation while doing away with the binary that associates literary with the city and orality with the rural.
Over the course of the 19th century in Mexico, although the written word was still pressed into the service of national imagining, a number of other characteristics shaped the conjunction of the lettered city and the lettered countryside. A struggle over secularization was one new development, as authority came increasingly to be invested in the written word itself rather than justified in religious terms. New forms of literacies emerged, especially those associated with the novel and other forms of publications, including newspapers, periodicals for and by women, and the penny press, creating new publics with distinct senses of themselves as communities of readers and listeners; oratory, public discussion of politics and other issues in various venues, and the phenomenon of indirect readers also brought together these two locations. As early as the 1840s, rural residents in some parts of the country had made writing their own, drafting political proclamations in which they defined such things as federalism in their own terms and asserted themselves in national politics. While elite diarists, both men and women, left traces of their emotional lives in various forms of life writing over the course of the entire period, ordinary people, including mine workers, agricultural laborers, and women who carried out household duties, wrote love letters to each other by the last third of the century, if not before. Composed and exchanged by means of cooperation, the use of intermediaries known as evangelistas, or by individuals with various degrees of facility in reading and writing, love letters served as privileged means of communicating the emotions they brought into being while often ending up as evidence in legal proceedings that continued to assert the prerogatives of the lettered city even as it came ever more intimately conjoined with the lettered countryside.
William G. Acree Jr.
Theater in Argentina and Uruguay, which together compose the Plata river region of Latin America, has been a predominant form of entertainment since the 19th century. Theaters abound in Montevideo, while its sister city. Buenos Aires, has its own Broadway in the famed Corrientes Street. In the age of digital culture, the theater remains a mainstay of cultural life for Argentines and Uruguayans. The success of theater and the making of a theatergoing public in the region have their roots first in the variety of entertainment offered by hemispheric travelers to the region from the 1820s through the 1880s and then, most significantly, in shows put on by itinerant circus troupes in the countryside that only later filled urban theaters. From the mid-1880s through 1900 these circus troupes performed plays known as dramas criollos that dealt with rural traditions and explored issues of migration, social stratification, and tensions of economic modernization. These Creole dramas, like the narrative and poetic tales of gaucho heroes that informed them, became wildly successful, attracting spectators in the countryside and city alike, in venues ranging from makeshift tents to the most opulent theaters. They also became the namesake of the circo criollo, which referred as much to types of performers staging the tales as to the circus event where people flocked to see the new main attraction—the dramas. In effect, the Creole drama phenomenon expanded the presence of popular entertainment across the region and consolidated a theatergoing public. It also gave way to a new strand of modern popular culture in which storylines and characters reappeared in other media, and the impact of the Creole drama experience long outlived the spectacle itself.