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Liliana Toledo Guzmán
The Instituto Nacional de Bellas Artes (INBA; National Institute of Fine Arts) was created to replace and broaden the functions of the Departamento de Bellas Artes (DBA; Department of Fine Arts), which was created in 1921 as a branch of the Ministry of Public Education in the context of a Mexico already in upheaval due to the revolutionary armed conflict. The decades leading up to the creation of the INBA were characterized by a constant discussion of how nationalism should be expressed in art. The answer was often associated with rural life and its artistic manifestations; thus research on these expressions became the center not only of the discourse, but of many artistic projects launched by the Mexican government. These expressions were brought to many arenas in public education, from creation to distribution, so that over the course of three decades they were articulated in an organized fashion as much in the rural education project of Jose Vasconcelos as in that of Moisés Sáez, and later, in the socialist education framework of Lázaro Cárdenas.
In the 1940s, the INBA inherited not only the art collections of the DBA but also its role. The promotion of nationalist art would take on new proportions, intending to reach the entire territory. The cultural bureaucracy began to gain strength with figures such as Carlos Chávez, the first director of the INBA. Nevertheless, Mexico was a different country than it had been in the 1920s. During the government of Miguel Alemán, art was strongly associated with tourism and economic dependence on the United States worsened, to some degree affecting artistic expression. Integrationist education, the creation of the Mexican collective imagination in the 1920s, and contradictions clearly seen through social inequality compared to the mythical indigenous world—all these were factors that led to an aesthetic rupture that would seem imminent, just as development, education, and research hoped to become institutionalized through the INBA.
In Brazil between 1920 and 1945, the potential for professional advancement increased significantly among literate individuals in three main areas: the intellectual and academic field in São Paulo and the emergence of a university-based intelligentsia; the boom in the publishing industry and the rise of professional novelists; and the Vargas regime’s widespread and deliberate co-optation of intellectuals. The interpretation presented in this article links class dynamics to changes within the activities of intellectuals, some of whom are analyzed here in the context of political and institutional tensions produced by the collapse of the oligarchic Old Republic (1889–1930).
In New Spain, the 18th century was characterized by important political and administrative changes in imperial geopolicy that stemmed from the reforms introduced by Spain’s king, Charles III, which continued under the Bourbon monarchs. These so-called Bourbon Reforms sought to reduce the centralizing power of the viceroyalty’s governments, as well as that of the Royal Audiences in Spanish America. The British colonization of the Atlantic coast and the continued confrontation with Native Americans resulted in changes in New Spain’s territorial structure, especially the consolidating of the northern Provincias Internas (Internal Provinces). The project of structuring a political territory in the north originally emerged in 1751 with the aim of organizing the space into a General Command. The process began in 1776 with the appointment of José de Gálvez as the minister of the Indies. The first commanding general, Teodoro de Croix (1730–1792), who was given authorization to act independently of the viceroyalty, established the command by taking into his jurisdiction the provinces of Sonora, Sinaloa, the Californias, Nueva Vizcaya, New Mexico, Coahuila, and Tejas and, later, the New Kingdom of León and New Santander. In 1787, the Spanish government decided to modify the jurisdictions by creating provincial blocks: the Eastern Internal Provinces and the Western Internal Provinces. The jurisdiction that would experience a number of difficult changes that arose principally from the military control that began during the first years of colonization and lasted until the disappearance of viceregal power. The rest of the Spanish Empire’s territory, meanwhile, was organized into administrations ruled by a general governor or mayor who exercised powers of law, war, the treasury, public works, and the development of local economic efforts.
Selfa A. Chew
The lives of Latin American Japanese were disrupted during World War II, when their civil and human rights were suspended. National security and continental defense were the main reasons given by the American countries consenting to their uprooting. More than 2,000 ethnic Japanese from Peru, Panama, Bolivia, Colombia, Costa Rica, Cuba, Ecuador, El Salvador, Mexico, and Nicaragua were transferred as “illegal aliens” to internment camps in the United States. Initially, US and Latin American agencies arrested and deported male ethnic Japanese, regardless of their citizenship status. During the second stage, women and children joined their relatives in the United States. Most forced migration originated in Peru. Brazil and Mexico established similar displacement programs, ordering the population of Japanese descent to leave the coastal zones, and in the case of Mexico the border areas. In both countries, ethnic Japanese were under strict monitoring and lost property, employment, and family and friend relationships, losses that affected their health and the opportunity to support themselves in many cases.
Latin American Japanese in the United States remained in camps operated by the Immigration and Naturalization Service and the army for the duration of the war and were among the last internees leaving the detention facilities, in 1946. At the conclusion of World War II, the Latin American countries that had agreed to the expulsion of ethnic Japanese limited greatly their return. Some 800 internees were deported to Japan from the United States by the closure of the camps. Those who remained in North America were allowed to leave the camps to work in a fresh produce farm in Seabrook, New Jersey, without residency or citizenship rights. In 1952, immigration restrictions for former Latin American internees were lifted. Latin American governments have not apologized for the uprooting of the ethnic Japanese, while the US government has recognized it as a mistake. In 1988, the United States offered a symbolic compensation to all surviving victims of the internment camps in the amount of $20,000. In contrast, in 1991, Latin American Japanese survivors were granted only $5,000.
Japanese immigration to Brazil started in 1908 as a replacement for European immigrants to work for the state of São Paulo’s expanding coffee industry. It peaked in the late 1920s and early 1930s, in the face of growing anti-Japanese sentiment in Brazil. The Japanese migrated to Brazil in mandatory family units and formed their own agricultural settlements once they competed their colono labor contracts and became independent farmers. Under Getúlio Vargas’s nationalistic policies, a 1934 immigration law severely limited the entry of the Japanese. Strict legal restrictions were also imposed on them during Vargas’s Estado Novo (1937–1945). Japanese immigration was eventually terminated in 1942. Then the number of Japanese immigrants reached 188,986. At the end of the war, the Japanese were sharply divided among themselves over the defeat of Japan, and Sindō Renmei’s attacks on other Japanese factions terrified the nation of Brazil. Having given up their hope of returning to their homeland, the Japanese and their descendants began to migrate on a large scale to the cities, especially São Paulo City. Japanese immigration resumed in 1953 and peaked in 1959–1960. A total of 53,657 postwar immigrants, including many single adult men, arrived in Brazil before 1993. By 1980, the majority of Japanese Brazilians had joined the urban middle class, and many were already mixed racially. In the mid-1980s, Japanese Brazilians’ “return” labor migrations to Japan began on a large scale, due to Brazil’s troubled national economy. More than 310,000 Brazilian citizens were residing in Japan in June 2008, when the centenary of Japanese immigration was widely celebrated in Brazil. But the story does not end there: the global recession soon forced unemployed Brazilians and their Japanese-born children to return to Brazil.
That the Mexican mural renaissance is understudied is clear from the fact than not one of its artists has been the subject of a scholarly biography. Moreover, the movement as a whole has usually been viewed through nationalist prejudices and partisan interpretations. A current reevaluation uses the wedge of several hitherto marginalized artists who figure more prominently in documents and chronology than in popular history. Among them, Jean Charlot can be placed securely at the beginning of several major developments, which were continuations of his work in France. At the open air art school of Coyoacán, he helped the young teachers move from impressionism to a geometry-based postimpressionism more appropriate for mural composition. He introduced woodcut, which he had practiced in France and which became the print medium of choice for generations of Mexican artists. His first mural, The Massacre in the Main Temple, was important for its successful use of fresco—immediately adopted as the preferred medium by other muralists—and its dynamic geometric composition, an alternative to Diego Rivera’s static classicism in Creation. Charlot further broadened the thematic and stylistic options of the movement in a series of small oils and in the first studies of the indigenous nude. He continued to nourish his colleagues with the results of his work as an archeological draughtsman at the Chichen Itza expedition of the Carnegie Institution of Washington, DC.
Charlot also participated in the notable collaboration between artists and writers in 1920s Mexico. Along with Manuel Maples Arce, he was on the two-man Direction Committee of the estridentista movement, illustrating books of poetry and joining group exhibitions. His writings are among the earliest discussions of contemporary Mexican art—publicizing the movement in Europe and the United States—and continue to influence interpretation today. His collections of documents and interviews, as well as his personal experience, became the invaluable basis of books like his The Mexican Mural Renaissance, 1920–1925 and numerous articles in several languages. His latest bibliography is 173 pages long. Charlot fulfilled the unique role of insider-outsider, participant-observer, in the Mexican mural renaissance.
The mission economy supported tens of thousands of Guaraní Indians and made the Jesuit reducciones (1609 to 1767) the most populous and financially prosperous of all the missions among native peoples of the Americas. The communal structure of collective labor, shared ownership, and redistribution of communal property formed the basis of the mission economy and seemed to leave little room for the possession of private property, independent trade, and economic initiative on the part of the resident Guaraní. Late 18th century Jesuit authors reinforced such an understanding in an attempt to defend their order and its actions in Paraguay. They argued that the Guaraní were incapable of managing their own affairs and that Jesuit management of the communally structured economy was indispensible for the wellbeing of both the missions and the Guaraní. Such accounts overlook evidence to the contrary. Mission Guaraní did in fact own private property—yerba mate, horses, clothing, and jewelry—and Jesuit leaders repeatedly issued orders for the missionaries to allow the Guaraní to independently trade yerba mate. Furthermore, although Jesuit authors repeatedly denied that they paid mission Guaraní wages—to do so would go against the communal structure that they so vehemently defended—the missionaries acknowledged that they paid mission Guaraní bonuses as a reward for their skills or extra labor. These bonuses served as a way to motivate individual economic initiative or agency within the framework of the missions’ communal structure. In sum, the communal structure allowed for more flexibility in the ownership of private property, independent commerce, and economic initiative by the Guaraní than has been portrayed in both the 18th century writings of Jesuit authors and much of the current literature.
Robert M. Buffington and Jesus Osciel Salazar
José Guadalupe Posada (b. Aguascalientes, February 2, 1852; d. Mexico City, January 20, 1913) was a prolific printmaker of exceptional technique, range, and originality. By the time of his death, his images had become a staple of Mexico City popular culture, appearing regularly in theatrical posters, advertisements, book illustrations, broadsides, and the penny press. Despite his popularity with impresarios, advertisers, publishers, editors, and readers, Posada received scant formal recognition during his lifetime. That changed in the 1920s with his “discovery” by prominent artists and art critics including internationally renowned muralists Diego Rivera and José Clemente Orozco. By the 1940s, exhibitions of his work had begun to appear in major galleries and museums in the United States and Europe, promoted as evidence of a unique visual aesthetic rooted in traditional Mexican culture and committed to exposing the long-standing oppression of the Mexican people at the hands of corrupt politicians, greedy bourgeoisie, cruel caciques (local party bosses), and foreign interlopers. Although scholars have disputed the genealogy and political nature of Posada’s vision, the revolutionary nationalist interpretation of Rivera, Orozco, and others has provided inspiration and a sense of cultural legitimacy for succeeding generations of artists in Mexico and throughout the Mexican diaspora. Posada is best known for his striking calaveras, notably Calavera Catrina, a fashionable female skull with bows and a fancy hat; and La Calavera Oaxaqueña, a machete-wielding male skeleton dressed in a charro outfit. Published in conjunction with the annual celebrations for Day of the Dead (October 31–November 2) and accompanied by satiric verses, Posada’s calaveras poke fun at the pretentions of the living in the face of their inevitable mortality.
Mariano Ben Plotkin
The life of Italian-Argentine scientist and intellectual José Ingenieros (1877–1925) has been considered a clear example of the potential for upward social mobility based on talent that existed in Buenos Aires at the turn of the 20th century. Born Giuseppe Ingegnieros in Palermo, Sicily, from a working-class family, Ingenieros was able to become both one of the most internationally renowned Latin American intellectuals and scientists—his scientific and philosophical works were translated into several languages—and also a socialite of high visibility befriending some of the most prominent members of the Argentine social elite. His trajectory seems to be an example of unparalleled success. Nevertheless, a close look at recently unearthed sources, particularly his private correspondence, not only shows a different picture of Ingenieros’s life and works, but also forces us to reconsider accepted knowledge about the possibilities offered to immigrants by turn-of-the-century Argentine society. His trajectory constitutes an excellent case study for the analysis of both the potentials and the limits of social mobility in Argentina at the time, as well as the relationship between intellectuals and power during the transition from the oligarchic republic established in 1862, after the unification of the country, to the really democratic republic based on universal (male) suffrage introduced in 1912. An analysis of the context of production of his most popular work, El hombre mediocre, provides an opportunity to contrast his public image with the social insecurities he expressed to his relatives and friends.
As Mexico’s minister of public education from 1921 to 1924, José Vasconcelos played a prominent role in efforts to create a new national identity expressing the 1910 Revolution’s goals of an inclusive society and equitable nation, opportunities created through education, and shared cultural expressions. Vasconcelos has been widely praised for his educational campaigns, especially in the countryside, among indigenous communities, and for his literacy programs in the city. According to these recent interpretations, his efforts as minister of public education have been both over- and underestimated. Nevertheless, the revolutionary national identity that he helped to foster with his discussion of mestizaje in La Raza Cósmica (The Cosmic Race; 1925) has since been ingrained into everyday life and culture.
Elissa Rashkin and Isabel Arredondo
The 1932 film Flame of Mexico (released in Mexico as Alma mexicana), written and produced by the US feminist activist Juliet Barrett Rublee (b. 1875–d. 1966), provides a window on to political and cultural aspects of US-Mexican relations during the 1920s. A melodrama whose themes include land, education, oil, and the Mexican Revolution, Flame of Mexico takes an activist stance toward international politics, critiques economic exploitation, and argues for US support of Mexican sovereignty in a time of conflict. Addressed to diplomatic circles and mass audiences alike, the message is rendered subtler by its central romantic love story and numerous action sequences drawn from the nascent Hollywood industry, as well as its finely filmed picturesque scenery and its tapestry of regional Mexican music, woven into an appealing soundtrack by leading composers and musicians of the era.
Long overlooked by film historians, Flame of Mexico is a unique artifact in film history: made in the first years of sound cinema, the film contains both intertitles and a synchronized musical score and is a transnational project. Latin American musicians living or working in Los Angeles recorded the score, while a Hollywood crew shot the film in Mexico. The film is credited with being the first feature film about Mexico shot on location in that country, and it preceded Sergei Eisenstein’s unfinished Mexico project, a version of which was released in the United States almost simultaneously with Flame as Thunder over Mexico (1933). Also unique is Flame’s mix of melodrama and travelogue genres; it features a cast of Mexican actors, some of whom would go on to enjoy stable binational acting careers, with US actors playing the gringo villains as well as numerous non-actors playing themselves in ethnographic scenes designed to show, in the words of its producer, “the real Mexico.”
Although masked in the film’s publicity and press reviews, Rublee’s personal, multifaceted history as an activist is key to understanding her film as an important political and cultural undertaking, rather than the extravagant failure that some critics have portrayed, often relying on secondhand opinions without having had access to the film itself. In spite of its limited distribution and meager box-office returns—in the midst of an economic depression—the film is an act of political intervention whose colorful and romantic love story is deployed in the service of a message of peace and transnational cooperation.
Grit Kirstin Koeltzsch
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Latin American History. Please check back later for the full article.
The cultural movement known as Hallyu (or Korean Wave) and the transnational popularity of K-pop music and dance have long been established as a relevant phenomenon in the global world, including Latin America. This form of South Korean contemporary popular culture also has a major impact in Argentina, especially among the young population. Despite the cultural and geographical distance, the young Argentine incorporate aspects of K-pop culture in their daily lives, which includes music, dance, K-drama, and food, and some of them even try to learn the Korean language. Thanks to technology, almost in real time they perceive what happens on the Asian continent and connect with fans and fandoms, not only in Korea but also in other parts of the world. This shows that globalization is not a process of homogenization, as these young Latin American people also take the Korean Wave as motivation to learn about transpacific history and cultures.
Furthermore, K-pop is quite a visual phenomenon, and dance plays an important role. The choreographies are complex, emphasize the music, and dance definitely transcends language barriers. Thus, the young Argentine explore new aspects of corporality through dance performances. In their spare time, they organize numerous dance contests and activities, and so generate spaces of their own articulation. Particularly interesting is to draw attention to the gender role performance and how the local youth react to the influence of a transgressive gender identity performed by Koreans, in the context of a strongly patriarchal and heteronormative Argentine society. It shows that body/dance articulation is not just a tool for creativity but also for disputing gender norms and stereotypical gender images in our society.
Since the immediate post–World War II era, the International Monetary Fund (IMF) has played a leading role in the political, economic, and social lives of Latin Americans. Its role has evolved from the Bretton Woods era of the postwar period, through the era of the Washington Consensus, and into the post-2008 crisis period. However, throughout those times the institution served as the enforcement instrument for orthodox economic policies within the liberal international order. It conditioned emergency lending to countries in economic distress on the implementation of austere economic policies.
The region’s workers consistently bore the costs of the IMF’s prescribed policies. Such policies resulted in fewer public-sector jobs, reductions in welfare state benefits, and increased levels of foreign involvement in national economies. Consequently, the IMF became the subject of frequent labor protests. Workers understood the key role the IMF played in devising the policies that caused them pain and often took steps to resist.
Although the IMF’s effects on the working class are well understood within Latin America, it has not been the subject of sustained historical analysis. To understand the dynamics of the region’s political economy, historians should focus on the IMF to a degree similar to that of economists and political scientists. More specifically, the relationship between the IMF and Latin American workers is ripe for sustained analysis across disciplinary boundaries.
Latin American labor has a well-established historiography, in dialogue with trends outside of the region. Environmental history is a newer and more exploratory field. In basic terms, environmental history explores the relationships of humans with the natural world, sometimes referred to as “nonhuman nature.” This can include how humans have affected the natural world, how the natural world has affected human history, and histories of human ideas and belief systems about nature. Labor and environmental history grows from explorations of the connections between these two spheres. Humans interact with the natural world through their labor and from their class perspective. The natural world shapes the work that people do and the institutions and structures humans create to organize and control labor. Changing labor regimes change the ways that humans interact with, and think about, the natural world. Both labor and environmental histories are in some senses investigations of how humans relate to nature. This essay sets Latin American labor and environmental history in global historical context. After offering a chronological summary, it briefly examines connections between U.S. Latino and Latin American labor and environmental histories, and ends with a discussion of contemporary Latin American critical environmentalisms.
Natasha S. Varner
The India Bonita Pageant of 1921 marked a critical moment in Mexico’s revolutionary identity formation. This serialized pageant hosted by the Mexico City newspaper, El Universal, also played a major role in the formulation of indigenous “authenticity,” as defined by race, material culture, gender, and sexuality. The aims of the pageant were at least superficially focused on celebrating indigenous peoples, but it ultimately narrowed popular understandings of what it meant to be indigenous through its focus on select visual markers of indigeneity. It thereby discursively erased portions of the indigenous population that did not conform to these parameters. The pageant also played into broader efforts to solve the so-called Indian Problem by situating ideal indigeneity in the rural past, favoring Aztec heritage over other indigenous identities, and positioning Mestizos as the race of the future. Ultimately, this attempt at indigenous inclusion was part of broader revolutionary identity projects that sought to isolate and erase one problematic part of the population under the guise of celebrating it.
Andrés Estefane and Luis Thielemann
Marxist thought in Latin America was impacted by various transatlantic intellectual, and social influences. The changes in Latin American Marxism can be placed in a five-stage chronological framework. The first stage, from the late 19th century to the early 20th century, encompasses the arrival of European immigrants, who introduced the first references to Marxist socialism, and the local development of that repertoire among workers, journalists, and intellectuals in the urban centers of Latin America. The initial influence of the Second International and Karl Marx’s texts started to change during the second decade of the 20th century, following the debates sparked by the Russian Revolution and the emergence of communism. This context framed the beginning of the second stage, characterized by the emergence of a group of thinkers who questioned the Eurocentric tone and the mechanical assimilation of European Marxism. Taking as a point of departure the particularity of Latin American social formations, and inspired by a strong anti-imperialist discourse, these intellectuals and revolutionary leaders aimed at developing an original reading of Marxist thinking, more pertinent to the rural and indigenous character of the continental societies and the structural legacies of the colonial past. A third stage began in the 1930s, after the fall of the Spanish Republic, the ascent of fascism and Nazism in Europe, and the ideological purges that followed the Stalinization of the Communist Party of the Soviet Union. The increasing influence of the Comintern (the Communist International) deactivated the creative impetus of the early 20th century, though it did not prevent the emergence of intellectuals and local organizations—led by Trotskyism and Left Opposition groups—who strongly criticized Stalinism and the bureaucratization of Soviet Communism. The triumph of the Cuban Revolution in 1959 marked the beginning of a fourth stage in the history of Latin American Marxism. That event inverted the traditional direction of the transatlantic influence, since Latin America became a landmark case for Western Marxism. In the midst of a complex and productive intercontinental dialogue with Europe, Latin American Marxism developed crucial debates on such topics as the colonial legacy of the continental capitalist development, the relationship between racial hierarchies and class struggle, and over the political “routes” to building socialist orders. These dialogues and debates came to an abrupt end after the wave of coup d’états that shook the continent between the 1960s and the 1980s. The political defeats of the attempts to construct socialist systems provoked a Marxist diaspora that brought many European intellectuals back to their own continent and sent many militants and thinkers into exile in Latin America and elsewhere. Interestingly, the evaluation of the defeat was the basis for an ample renovation of the Marxist thought, which marked the beginning of the fifth and current stage, characterized by the emergence of the Latin America’s progressive governments of the 21st century and the gradual withdrawal from the old bases of historical materialism. Although this periodization recognizes the diverse transatlantic contexts that influenced Latin American Marxism, it also seeks to highlight that the production of Marxist thinking on the continent has mainly been connected with the experience of active militants and intellectuals proscribed or marginalized in academia. By extension, the development of Latin American Marxism appears to be intimately linked to the political struggle of the continental Left, which does not negate that Latin American thinkers have also produced theoretical works on Marx.
Since the early 19th century, a number of Latin American countries have had active interests in the Antarctic continent. These interests began to accelerate in the early 20th century, and during the 1930s and 1940s, Argentina and Chile formalized sovereignty claims to the Antarctic Peninsula region. These claims overlapped not only with each other, but also with Great Britain’s claim to the “Falkland Islands Dependencies.” The two Latin American claims tended to be framed in the language of anti-imperialism, and for a while at least the idea of a “South American Antarctica” emerged to suggest a common front against the British Empire. Rivalry between Argentina and Chile, however, remained strong, and the alliance against imperialism never developed into a lasting agreement. In 1959, Argentina and Chile joined with ten other nations—including Great Britain, the United States, and the Soviet Union—in signing the Antarctic Treaty. This Treaty suspended sovereignty claims and created a “continent dedicated to peace and science.” Following the ratification of the Treaty in 1961, Argentina and Chile lessened their hostility to the imperial strategy of using scientific research as a justification for political claims, and came to be enthusiastic members of what some outsiders labeled an “exclusive club.” During the 1980s and early 1990s, four other Latin American nations—Brazil, Uruguay, Peru, and Ecuador—became full members of the Antarctic Treaty, attracted, in part, by the prospect of sharing in a potential minerals bonanza in the southern continent. This expected economic boom never came, however, and instead the Antarctic continent became one of the most protected environments anywhere on the planet by the terms of the 1991 Madrid Environmental Protocol.
Fabián Herrera León
At the moment of its founding in 1920, the League of Nations enjoyed the solid support of Latin American countries, whose early and extensive participation helped legitimize the new international system and facilitate the functioning of its institutional representation. While this support was tremendously valuable for the Geneva-based League, it continuously suffered temporary, though significant, lapses on the part of nations that were particularly representative of the region, such as Argentina, Brazil and Mexico. Despite the characteristically pacifist rhetoric enunciated by this group of states, Latin American support cannot be called disinterested or sincere. Indeed, their collaboration with the multilateral and universalistic pretensions of the League was notoriously reserved, to such an extent that in the 1920s the organization’s General Secretariat granted them special treatment and prerogatives, while simultaneously ensuring that the League would continue to exert its influence in the Western Hemisphere. This reality was confirmed, sadly, in the context of two conflicts, the Chaco and Leticia wars, during which Latin American loyalty to the League became seriously questioned. With few exceptions in the decade that followed—one characterized by complicated crises that would lead to a new worldwide conflagration—the general tendency with respect to the system of collective security described in the Society’s Charter was scarred by dissatisfaction, incompliance, and increasing disillusionment that undoubtedly contributed to the weakening and eventual collapse of this organization so emblematic of the interwar period.
Friedrich E. Schuler
The English-speaking world awaits its first detailed study examining Latin America during World War I. Many historical events of the era remain little-known, as does much of the region’s military history during this period. While key chronologies, personalities, groups, and historical avenues remain unidentified, researchers must draw knowledge from existing texts. The authors cited in this article for further study cover only a small fraction of the myriad topics presented by the war.
World War I set in motion a unique power readjustment in Latin America, the likes of which had not been experienced in the region since the 1820s. Most significantly, the temporary suspension of economic ties with Europe disrupted everyday processes that elites and commoners had previously taken for granted. Changes in economy and finance triggered a struggle between indigenous Americans, peasants, workers, elites, and immigrants, setting the stage for the social and political changes of the 1920s. Amidst the upheaval of World War I, non-elite Latin American groups successfully focused national politics on regional and ethnic issues, while elite Latin Americans weighed the potential advantages of ties with Spanish and Italian authoritarianism. World War I ended European financial dominance over the region, and the destruction of Europe reduced export markets to a point where Latin America’s economic relations with the United States gained new significance. U.S. military advisors took their places alongside European trainers, and many different “U.S.” actors emerged on Latin American soil, acting out rivaling understandings of appropriate U.S. activity in Latin America. The war heralded the end of Belgian influence and of significant French power in the region, British acceptance of U.S. financial preeminence, and questions as to how Prussian military expertise could be leveraged to Latin America’s benefit in the future. The creation of the League of Nations, a development alien to Latin American political culture, caught the region off guard. And yet it laid the foundation for global Latin American diplomacy in the 1930s and after World War II. In the end, the search for a new understanding of a Latin American nation’s place on the changing world stage led to the elevation of the institution of the national army as a social and political arbiter. The myth of the army as embodiment of national essence would last until the 1980s.
Christopher R. Boyer
Human interaction with nature has shaped Latin American ecology and society ever since the first people arrived in the Americas more than fifteen millennia ago. Ancient Native Americans made use of the region’s immense biological diversity and likely contributed to a massive extinction of large animals at the end of the last ice age. Over the ensuing centuries, their descendants took cautious steps to shape the landscape to suit their needs. Colonialism ruptured this process of ecological and social co-evolution, as Europeans conquered the Americas, bringing with them new plants, animals, and diseases as well as a profit motive that gave rise to two economies that further reshaped the environment: the sugar plantation complex and silver mining/hacienda complex. These socio-environmental structures foretold the dynamic of resource extraction and reliance on a single major export destined to more developed countries that characterized most Latin American economies and ecologies after independence. Although most nations sought to break away from this neo-colonial syndrome during the 20th century, they typically did so by increased reliance on agro-industry and the extraction of minerals and petroleum, all of which came at a predictably high ecological cost. At the same time, calls for conservation of resources and biodiversity began to be heard. By the turn of the 21st century, scientists, urbanites, and rural people had become increasingly concerned about the costs of economic “development” and alternative ways of coexisting with nature.