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As a monument and museum, Chapultepec Castle is today an emblem for Mexicans. It signified a double synthesis of memory: the building tells the history of the old Military College and the residence of Mexican rulers before the building became a museum. Its interior spaces, the objects of its collection, and the 20th-century murals recount and construct the shared history of Mexicans over the last 500 years.

The history of Colombian national parks started in 1948 with the establishment of a reserve for scientific research, which stood alone until the 1960s, when various state agencies created a few parks with quite different goals in mind, including preserving imposing landscapes and conserving water. This rather casual development changed after the growing international concern for the environment led to the creation of an environmental agency in 1968 and the enactment of an environmental code in 1974, which served as institutional platform for the planned expansion of a system of national parks based largely on ecological criteria.

Chronically underfunded and understaffed, the Office of National Parks has confronted its weakness by establishing parks which confer legal protection on areas whose natural attributes were deemed valuable. Such a strategy has led to confrontations with local populations living in and around parks, whose rights to resource use have been hampered. The office’s incapacity to properly enforce rules and its attempts to work with rural communities, especially indigenous groups, have to some extent mitigated such tensions. It has further sought to enlist the support of the middle classes and been forced to deal with illegal armed groups on the left and the right, as well as the national army, vying for territorial control. Although parks have not fulfilled their ideal, they have fostered the notion that the nation has a natural patrimony and have contributed decisively to its conservation.

Conservation, in broad terms, has been a dynamic and nuanced practice throughout Mexican history. Nature conservation and protection include individual practices such as planting trees to protect watersheds, seasonal hunting bans, land set-asides such as national parks, and the ideas and values that shape these actions. Three broad eras are analyzed to provide a kaleidoscopic view of how some people living in Mexican territory have understood and acted for nature conservation. The first era, stretching from the pre-Columbian through the colonial eras, was characterized by an abundance of nature relative to people using it. The reasons for conservation were infrequent but did emerge, particularly in urban settings. The second era, the administrative era from the 1820s to the 1980s, included early national claims, revolutionary policies, and the reach of global institutions into domestic conservation policy. Nature’s limitations became apparent due to overuse and development which inspired formal responses to limit exploitation. The third era, from 1982 to the present, involves an age of abstraction where conservation has been reimagined for various purposes by a culture increasingly removed from an appreciation of the practical and aesthetic qualities of nature.

First utilized in Latin America in response to the mid-20th-century decline of populist economic policymaking in the region, modern neoclassical theory, or neoliberalism, can be generally defined as a market-oriented form of economy policymaking that seeks to decentralize state authority and redefine state administrative responsibilities through deregulation, privatization, and the creation of common markets. Based on principles of classical 19th-century economic liberalism, the economic and political framework of neoliberalism advocates for a dramatically limited role for the state, which should only act to maintain the integrity of contract law and private property as a means of supporting the market. In the absence of state intervention, neoliberalism in Latin America alternatively emphasized the role of multilateral organizations, such as the International Monetary Fund, the World Bank, Inter-American Development Bank, and the U.S. Agency for International Development in bringing financial stability and growth to the region through the manipulation of interest rates, the devaluation of exchange rates, and the establishment of free-market pricing of goods. Ultimately, the widespread implementation of neoliberal reforms through the 1980s and 1990s ushered in a new era of transnational economic policymaking that had long-term, mixed results for the environmental, political, and social landscape of Latin America.

The New Philology and its emphasis on the use of indigenous-language sources for ethnohistorical insights contributes greatly to the study of religion in New Spain. Previous studies primarily employed Spanish-language accounts and reports to understand evangelization efforts. Although providing important insights, histories based solely on Spanish sources are limited in their contributions. The New Philology, however, provides an additional point of view from which to study religion. Indigenous-language texts in Nahuatl (Aztec), Yucatec Maya, Mixtec, Zapotec, and other languages contain a wealth of information on how natives responded, negotiated, resisted, and participated in the spread of Catholicism. The contributions of the New Philology to the study of religion in New Spain, although many, are particularly evident in its re-evaluation of the spiritual conquest; the natives’ role in evangelization; the diversity of religious beliefs, practices, and experiences throughout the colonial period; and through its critical study of the legend surrounding the Virgin of Guadalupe.

Foreign travelers, mainly from Europe and the United States, did not come to Central America until the founding of the Federal Republic of Central America in 1823 after independence from Spain. They had been previously unknown in the Central American isthmus despite the impression that Alexandre von Humboldt’s achievement made on Latin Americans at the beginning of the 19th century. From 1823 to 1870, the foreign travelers in three characteristic cycles: the first, from 1823 to 1838, during the federal administration, attracted consular agents, merchants, and foreign adventurers, especially former soldiers from the Napoleonic Wars; the second, from 1839 to 1850, brought publicists, canal and timber entrepreneurs, and promoters of diverse kinds of colonization; and the third, which ran from 1851 to 1870, saw the arrival of naturalists, archeologists, entrepreneurs, and diplomats. All of them contributed to the integration of the short-lived Federal Republic of Central America and the division into five nations into the world market and concert of western nations. In fact, the victory of the liberal reforms beginning in 1871 would mean a new cycle of travelers, not discussed here, characterized by the positivist goal of progress, secularity of the state, freedom of religion, the banner of Central American reunification, and the gamble on mono-exportation centered on coffee and banana cultivation.

Before there was Mexico, there was oil. Millennia of organic matter that collapsed and liquefied into fossil fuel rested deep underground and underwater along the half-moon territorial formation that 19th-century geographers named the Mexican Gulf. Hidden by the lush tropical rainforests, marshes, and mangroves that occupied the landscape from the Pánuco River on the border between modern day Tamaulipas and Veracruz and the Bay of Campeche on the South, the oil seeped to the surface in small ponds, sometimes blackening the waters of streams and lagoons from Tabasco to the Huasteca. The human communities who inhabited that part of the globe thousands of years later knew about and utilized nature’s oozing sticky black tar.

The Olmec, who flourished in southern Veracruz from 1200 to 400 bce, collected the viscous liquid. They used it to seal canoes and aqueducts, to paint and decorate clay figurines and knife handles, to pave the floors of their homes, and to glue materials. There is evidence they boiled and cooked the petroleum for better usage, a process that would become known as refining in the 19th century. At the northern end of the rainforest, the region called the Huasteca, the Teenek also gathered the syrupy fluid from its natural springs into the 15th century and used it in ways similar to the Olmec of yesteryear: as sealant for canoes, paint for pottery, perfume, gum for chewing and teeth cleaning, illuminant for torches, and aromatic incense for religious ceremonies. Yet it was the Aztec who gave petroleum the native name that survives to this day, chapopote, the hispanicized version of tzaucpopochtli, meaning fragrant (popochtli) glue (tzauctli). As humans did globally, those who lived with chapopoteras utilized what nature created and transformed it according to their cultural needs and inventions. There is no evidence that anyone living along the coastal range of the Gulf of Mexico in the pre-Columbian era went beyond collecting the oil that percolated from the subsoil naturally. In other words, there is no evidence of extraction of petroleum by indigenous people. Oil extraction, and its environmental consequences, is a 20th-century story, layered over a 15th-century ecological revolution.

All of the Andean nations possess oil. Each has a unique historical relationship with petroleum, but there are also similarities between the histories of oil production in Bolivia, Ecuador, and Peru. First, oil was discovered in the countries at roughly the same time in the late 19th century when oil was gaining in global importance. Second, foreign companies came to control oil reserves in these three countries, with similar outcomes. One such outcome was the development of state oil companies so that the countries could capture more revenues from the oil deposits than they received from foreign companies. Third, many saw oil as a panacea for the region’s many social ills. Failures by oil producers, including the state oil companies, to use the oil to cure those ills has led to persistent social and political conflict. And fourth, but not finally, oil extraction in these countries has caused major struggles between indigenous people and the state since the onset of neoliberal economic schemes in the 1980s and 1990s.

There are many differences as well. The creation of state oil companies in Bolivia, Ecuador, and Peru occurred in different decades, and therefore, within different global and regional historical contexts. Only one of the countries, Ecuador, is a member of OPEC (Organization of Petroleum Exporting Countries). Bolivia has a stronger presence in regional energy distribution through its large deposits of natural gas. Peru has not turned away from the neoliberal model in the same ways that Bolivia and Ecuador have. Finally, indigenous people have had different levels of success in protecting their lands and cultures from the onslaught of oil production in the Andes. There is no question, however, that oil remains central to the development plans of each country.

Manoel de Oliveira Lima (b. Recife, December 25, 1867–d. Washington DC, March 24, 1928) was one of the most prestigious men of letters of his generation. As a historian, diplomat, literary critic, journalist, writer, and professor, he maintained an intense intellectual activity. His strong and often controversial views galvanized public opinion and gathered as many admirers as detractors. The “Fat Don Quixote” and the “Intellectual Ambassador of Brazil” were at the same time deemed a “Diplomatic Torpedo” with an “incontinent pen.” Lima became a renowned scholar and public speaker thanks to his expertise on Latin American history, especially on the history of Brazil. He was the author of numerous books and articles published in Europe and the Americas, and a lecturer at Harvard, Stanford, and the Sorbonne. He was a founding member of the Brazilian Academy of Letters. His career as a diplomat began in 1891, the same year he married Flora de Oliveira Lima (neé Cavalcanti de Albuquerque, b. Cachoeirinha, October 26, 1863, d. August 12, 1940, Washington, DC), his lifelong companion and collaborator. Together they lived in Portugal, Germany, the United States, Great Britain, Japan, Venezuela, and Belgium until his retirement. A devoted bibliophile, Oliveira Lima donated his rich collection of rare books, artwork, manuscripts, prints, photographs, and documents from his personal archive to the Catholic University of America in 1916. In 1920, he established residence in Washington, DC to oversee the organization of the university’s library, which was inaugurated in 1924. He taught international law and acted as librarian at CUA until his death in 1928. The Oliveira Lima Library (OLL) is currently considered one of the finest collections of Luso-Brazilian materials and one of the most important Brasilianas in the world.

Between the autumn of 1960 and October of 1962, the parents of more than fourteen thousand Cuban children made the difficult decision to send their children alone to the United States, where a young Irish immigrant priest, Father Bryan O. Walsh, arranged for them to be cared for by U.S. foster homes and in Catholic children’s homes and orphanages. The Cuban children’s exodus would later become known as Operation Pedro Pan; the federally funded and Catholic Church–administered program that was established to care for these children would be called the Cuban Children’s Program. Their interconnected trajectories are central to the history of post-revolutionary Cuba and of the Miami Cuban exile community, and shed important light on U.S.-Cuba and U.S.-Latin America relations during the height of the Cold War.

The evolution of the importance of public opinion in Mexico is intertwined with the emphasis of scholars, both foreign and Mexican, introducing survey research techniques. These efforts became more common in the 1960s and 1970s, but became increasingly significant in the 1980s, when major newspapers and other publications begin to sponsor wide-ranging public opinion polls. Public opinion polls played a critical role in Mexico’s democratic political transition during the 1980s and 1990s, informing ordinary Mexicans about how their peers viewed candidates and important policy issues, while simultaneously allowing citizens, for the first time, to assess a potential candidate’s likelihood of winning an election before the vote, while also confirming actual election outcomes through exit polls. Polling data reveal changing social, religious, economic, and political attitudes among Mexicans over time, revealing the importance of both traditional and contemporary values in explaining citizen behavior.

Throughout the 1980s, Central America was wracked by conflict. El Salvador faced a guerrilla insurgency, Guatemala’s long conflict festered, and Nicaragua faced a continually escalating U.S.-led proxy war that used fighters, loosely referred to as the Contras, to wage war on the Nicaraguan government through cross-border raids that implicated Costa Rica and Honduras in persistent violations of sovereignty. The Treaty of Esquipulas, spearheaded by Costa Rican President Oscar Arias Sanchez, ended these conflicts and brought stability to the region.

The Treaty of Esquipulas stands as one of the most significant and understudied peace agreements of the late Cold War. These accords ran counter to the will of the more powerful United States, which throughout the 1980s had sought to use military force as the key to achieving regime change in Nicaragua. The United States policy of supporting guerrillas that waged a war of regime change in Nicaragua fanned the flames of conflict and destabilized the region. Esquipulas undermined this destructive policy. For the first time, the small nations of Central America, so long considered the imperial servants of the United States, thwarted an aggressive U.S. military policy. Through intense diplomatic meetings, and in the wake of the controversy that developed from the Iran–Contra scandal, President Arias of Costa Rica succeeded in creating a peace agreement for Central Americans and authored by Central Americans. The Esquipulas accords were a blanket repudiation of the near decade-long Contra war policy of the United States. Central America created diplomatic unity and facilitated a successful opposition to the military policy of its more powerful neighbor. This agreement was a great triumph of peace and diplomacy created in the face of what seemed like overwhelming odds.

Revolutionary leaders favored depictions of Mexico City in the mid-20th century that highlighted the progress and orderly growth of a modern industrial city. The ruling party made Mexico City the focus of post–World War II development policies and the showcase for the success of those policies in achieving the new goals of the Mexican Revolution during a period of sustained economic growth known as the “Mexican miracle.” When, in the early 1960s, the American anthropologist Oscar Lewis published The Children of Sánchez, his popular study of urban poverty, and turned the public’s attention away from the sites that underscored the official narrative of orderly industrial growth, it incited a heated public debate in Mexico City. The book contained the oral histories of a family living in the low-income neighborhood of Tepito, in the center of the capital, and was a shocking account, told in their own words, of a family’s attempt to survive urban life. Supporters of the modernizing policies of federal officials and the capital’s mayor, Ernesto Uruchurtu, attacked the book in the press and even filed formal complaints with Mexico’s attorney general demanding that the book and its author be banned from the country and the publisher reprimanded. They claimed that the book was too vulgar for public consumption and called it a foreigner’s attack on the reputation of the country and the city. Critics of the Institutional Revolutionary Party used the publicity generated by the attacks to open up a dialog about the marginalized people left behind by urban development and engaged in the debates as a safe way to express its own concerns about Uruchurtu’s inhumane development policies and the government’s insistence on hiding reality to present the city to the international community as a modern showcase.

From the 1950s to the 1970s, numerous academics and non-governmental organizations based in the United States generated alarm about political and ecological threats posed by human population growth. During the first half of the 20th century, improvements in nutrition, sanitation, and medical therapies had dramatically reduced infant mortality and contributed to increased life expectancy in many parts of the world. In the context of the Cold War, many leaders of Western industrialized nations viewed the rapid growth of poor Asian, African, and Latin American populations as a potential source of political instability. They feared that these poor masses would become fodder for revolutionary political movements, particularly communism. Combined with eugenicist views rooted in colonial racism, new understanding of ecological systems, and growing concern about overtaxing earth’s resources, these fears led many American and European scholars and activists to promote population reduction in the newly designated “Third World.” In Latin America, such efforts to curb human increase were met with skepticism or outright opposition by both Catholic Church leaders and many left-wing nationalists who saw the promotion of birth control as a form of racist imperialism. Although some physicians and even liberal priests viewed decreasing family size as important for public health and family welfare, the involvement of North American capitalists (such as the Rockefellers), U.S. government agencies, and former eugenicists in efforts to distribute contraceptive technologies made them deeply suspect in the eyes of many Latin Americans.

Paraguay is a pluriethnic, plurilingual, and multicultural society, influenced by migration from the Americas, Europe, Asia, and Africa, which contains many conflicting identities. Despite its heterogeneity, there are certain characteristics which have been seen by Paraguayan and foreign writers as having significant influence on national identity. These are primarily related to three factors: Paraguay’s geographical position as a landlocked country, between two regional superpowers, and the resulting historical isolation; the prevalence of Guarani as the favored language of the vast majority of Paraguayans, and its relationship with Spanish; and the impact of international war and defense of its frontiers, primarily the Triple Alliance War (1864–1870), on Paraguay’s economic, cultural, and political development, as well as on its self-perception.

However, Paraguay is also unusual in that following the catastrophe of the Triple Alliance War, there was a concerted effort by a group of intellectuals to challenge the liberal consensus and reinterpret the past to create a national history. This revisionist approach became increasingly influential until, after the Chaco War (1932–1936) and the end of the liberal period, it became the dominant “official” version. Here it subsequently remained through civil war, dictatorship, and finally transition to democracy. While many observers believed this hegemonic revisionist version would disappear with the end of the Stroessner regime in 1989, it has proved more resilient, flexible, and durable than expected, reflecting a high level of internalization of national identity. This in turn suggests that the official discourse was not purely an invention of tradition but was constructed on deeply held ideas of geographical, cultural, historical, and linguistic difference.

In the period 1870–1936, Paraguay began to redevelop economically after its devastating loss in the War of the Triple Alliance (1864–1870). Turning to a liberal economic model popular in the region at the time, government officials began selling off large tracts of land to foreign investors, in particular Argentine investors. The liberal era in Paraguay was notoriously turbulent as political rivals often relied on Civil War to gain power. Nonetheless, this period was pivotal in helping to shape ideas about the nation. The era ends at the Febrerista Revolution (1936) when returning Chaco War (1932–1935) veterans made their mark on Paraguayan politics and identity.

The effort of searching the effects of the War of the Triple Alliance against Paraguay on the building up of Brazilian national identity challenges the historian with a paradox: why the military victory promotes the fall of the political regime instead of strengthening it. The article tries to deal with some dimensions of this paradox underlining the distinctive characteristics of this war in the ongoing warmongering in the Platine region—the huge numbers of conscripted soldiers (“the Total War”), the hybrid political character of the alliance (Brazilian monarchy and Argentinian Republic), the opposition of most of the conservative classes, and the unveiling of slavery as a strategic weakness for the country—are some of the themes treated in order to explain how the empire lost both the battle of worldwide moral support and the battle of legitimacy inside the country. The massive recruitment coming from all parts of the country could bring the empowerment of ordinary people in the postwar decades, but the monarchical elites took careful steps to ensure that these sectors were quickly demobilized and also not to receive medals and other military honors. The postwar era was one of unfolding of an endemic crisis leading to contest of monarchical institutions. They came from military sectors, but also from regional elites, besides bitter criticism from middle-class intellectuals. Racial arguments filled an outstanding part in this period, leading to the giving prestige of “scientific” racism and the negative diagnosis for the future of a modern nation founded in a racially mixed society.

During the last decades of the 18th century, Venezuela witnessed the emergence of several popular rebellions and conspiracies organized against the colonial government. Many of these movements demanded the reduction or elimination of taxes and the Indian tribute, the transformation of the political system, and fundamental changes for the social order with the abolition of slavery and the declaration of equality among different socio-racial groups. While demanding concrete changes in the local contexts, many of these movements reproduced the political language of republican rights enshrined by the American, French, and Haitian revolutions. Obsessed with silencing and containing local echoes of Franco-Caribbean republican values, the Spanish Crown and colonial agents sought to defuse these political movements, which they viewed as destabilizing, seditious, and extremely dangerous. This proved to be an impossible task; Venezuela was located at the center of the Atlantic Revolutions and its population became too familiar with these political movements: hand-copied samizdat materials from the Caribbean flooded the cities and ports of Venezuela, hundreds of foreigners shared news of the French and Caribbean revolutions with locals, and Venezuelans of diverse social backgrounds met to read hard-to-come-by texts and to discuss the ideas they expounded. During the Age of Revolutions, these written and oral information networks served to efficiently spread anti-monarchical propaganda and abolitionist and egalitarian ideas that sometimes led to rebellions and political unrest.

In February 1943, a small but powerful volcano emerged from a cornfield in the vicinity of Uruapan, Michoacán, México. A stunned farmer, Dionisio Pulido, alerted the nearby town of San Juan Parangaricutiro, and a group of villagers went to investigate the growing mound in Pulido’s field. The new volcano, named Parícutin by Mexican scientist Dr. Ezequiel Ordóñez, emitted smoke, ash, and lava until 1952. The ash fall and lava flows severely changed life in five of the surrounding villages. Most villagers in the affected areas were reluctant to move, but the ash fall made it nearly impossible to cultivate their crops, polluted the air and water sources, and made their animals sick. In the end, two villages completely evacuated with the help of the national government.

A few days after the volcano emerged, scientists from México and the United States flocked to the area for the unique opportunity to study a volcano from its birth. They recorded lava flows, eruption patterns, ash fall, and damage to the surrounding agricultural land. A significant relationship blossomed between a U.S. Geological Survey scientist, Carl Fries Jr., and a local Purépecha man, Celedonio Gutiérrez. Although Gutiérrez had only a minimal education, his knowledge of the environment and the local people proved essential to foreign academics studying the volcano. Working together, the two men published at least eight scientific articles in the U.S. weekly magazine Eos, based on daily observations of the volcano.

Parícutin fascinated people from México and the United States since the moment it grew into a cinder cone. Artists such as Dr. Atl used the volcano for inspiration, producing countless sketches and paintings, some of which were published. Reporters, tourists, and artists from around the world visited Parícutin, excited at the possibility of seeing an active volcano up close. Authors and illustrators also expressed the fascinating story of the volcano and the affected Purépecha community in children’s stories. In the 21st century, Parícutin remains a popular tourist destination.

A half-buried church in what was San Juan Parangaricutiro is all that remains of a once lively village and stands as a testament to the strength and reach of Parícutin. Despite the destruction, the eruption serves as a reminder of the importance of volcanoes in Mexican culture and provides a lens to examine the long-established relationship between people and volcanoes. The study of Parícutin fits into the wider scholarship of Latin American environmental history because it highlights the connections between culture and environment. This story demonstrates the interplay between the perspectives different groups of people had of the volcano and how landscape affects the social and cultural history of a place and its people.

Pedro Infante (1917–1957) remains one of Mexico’s most beloved entertainers of all time. His films and songs, his life story and his charm, but also his death and funeral and the contestation over his patrimony have combined to sustain his popularity to this day. In part, his contemporaneous and posthumous representation as a common man, a man of el pueblo (the people), cemented a prominence that was already unparalleled during his lifetime. An overview of his life, career, and legacy provides a viable lens to understand his enduring fame, locating him within the Mexican imagination. That is, important events in his life make more sense when seen as specific images that Infante has represented: the humble carpenter, charro (cowboy), singer, boxer, and tragic figure. He has even represented Mexico itself for the Mexican community of the United States. The man and his characters seem to blend into an array of personas that consistently convey humility and charisma. Therefore, one can see why people around him have tried to appropriate his image and his story—efforts that began while he was still alive. Notably, his funeral marked the birth of the Infante who has reverberated among several generations of fans, but one that does not always match the Infante that his contemporaneous audiences admired. All versions of Infante, including the actual person and the characters that he played, have garnered attention and admiration since he began his career in the 1930s.