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.
Stephen G. Rabe
On March 13, 1961, President John F. Kennedy announced the Alliance for Progress, an economic assistance program to promote political democracy, economic growth, and social justice in Latin America. The United States and Latin American nations formally agreed to the alliance at a conference held in August 1961, at Punta del Este, Uruguay. U.S. delegates promised that Latin America would receive over twenty billion dollars in public and private capital from the United States and international lending authorities during the 1960s. The money would arrive in the form of grants, loans, and direct private investments. When combined with an expected eighty billion dollars in internal investment, this new money was projected to stimulate an economic growth rate of not less than 2.5 percent a year. This economic growth would facilitate significant improvements in employment, and in rates of infant mortality, life expectancy, and literacy rates. In agreeing to the alliance, Latin American leaders pledged to work for equality and social justice by promoting agrarian reform and progressive income taxes.
The Kennedy administration developed this so-called Marshall Plan for Latin America because it judged the region susceptible to social revolution and communism. Fidel Castro had transformed the Cuban Revolution into a strident anti-American movement and had allied his nation with the Soviet Union. U.S. officials feared that the lower classes of Latin America, mired in poverty and injustice, might follow similarly radical leaders.
Alliance programs delivered outside capital to the region, but the Alliance for Progress failed to transform Latin America. During the 1960s, Latin American economies performed poorly, usually falling below the 2.5 percent target. The region witnessed few improvements in health, education, or welfare. Latin American societies remained unfair and authoritarian. Sixteen extra-constitutional changes of government repeatedly unsettled the region.
The Alliance for Progress fell short of its goals for several reasons. Latin America had formidable obstacles to change: elites resisted land reform, equitable tax systems, and social programs; new credits often brought greater indebtedness rather than growth; and the Marshall Plan experience served as a poor guide to solving the problems of a region that was far different from Western Europe. The United States also acted ambiguously, calling for democratic progress and social justice, but worried that Communists would take advantage of the instability caused by progressive change. Further, Washington provided wholehearted support only to those Latin American governments and organizations that pursued fervent anticommunist policies.
The evolutionary history of vertebrate nonhuman animals such as mammals in what is now Latin America extends back tens of millions of years. Given that anatomically modern humans first appeared in Africa a mere 200,000 years ago and would not reach Latin America until some 12,000 years ago, nonhuman animals in the region evolved for most of their history without interference from human activities. Once they appeared, humans began to shape the history of the region’s animals in profound ways. In fact, one could argue that animal history in Latin America has been a story of increasing human impact; from the Paleo-Indians, who may have driven countless species of megafauna to extinction; to the agrarian societies that domesticated species such as dogs, turkeys, and llamas (or tolerated the animals’ self-domestication); to the radical transformations brought about by the Columbian Exchange; to the industrialization process of the last two centuries. But animal history in the region is also marked by adaptation and agency on the part of animals, who have influenced the course of human history. This dynamic and adaptive human–animal relationship has been pushed to the limit during extinction pulses, manifest in the currently accelerating biodiversity crisis. Environmental history makes the convincing case that any historical account that neglects the environment offers an inaccurate depiction of the past. By the same token, animal historians suggest that a more complete understanding of history requires redefining its boundaries to include the often underappreciated story of nonhuman species and their interrelationships with human societies.
Anticommunism was a central force in the history of the Chilean political conflict in the 20th century. Not only did several political actors define their identities and actions by their opposition to Marxist-inspired revolutionary projects, but also the state in different moments excluded and persecuted everything identified as “communist.” To a great extent, anticommunism relied on three main “frameworks”: Catholicism, nationalism, and liberalism, all of which were crucial elements in the construction of the Republic since the 19th century. Different combinations and interpretations within each framework resulted in different anticommunist expressions, from pro-fascist movements and nationalist groups to the conservative-liberal right wing, the Social Christian center and even moderate socialists. Many of them, especially in the second half of the 20th century, understood anticommunism as a defense of different variations of capitalism. Of course, anticommunism was not a uniquely Chilean phenomenon. It was, in fact, an ideological trend worldwide. This conditioned the reception in Chile of global events and ideas, while it enabled the construction of transnational networks among related actors. The enactment of the Law of Permanent Defense of Democracy in 1948, which outlawed the Communist Party, symbolized the alignment of Chilean politics to Cold War bipolarity. However, the Marxist left was able to recover during the “long Sixties,” in a political and cultural environment marked by the Cuban Revolution. The Popular Unity government was the materialization of all anticommunist fears. The counter-revolutionary bloc created then paved the way to the 1973 coup and the subsequent military dictatorship, which used anticommunism as state ideology. Human rights violations were legitimated by the dictatorship from that ideological framework. Anticommunism decayed by the late 1980s alongside socialist experiences around the world.
Beginning in the second half of the 19th century, Argentina became closely linked to the North Atlantic world, as the founding fathers of the modern state established a political order modeled on liberal principles, developed a dynamic export economy, and presided over a large immigration—mainly from Spain and Italy. These processes provided the historical framework for the impact of the European crisis of the interwar years in Argentine cultural groups and debates in the 1930s. The cosmopolitan features of Argentine society and intellectual groups, the country’s political crisis in the 1930s, and the particularly heavy influence of the Spanish Civil War explain how the European situation and ideologies such as Fascism and anti-Fascism were processed in a variety of cultural publications and institutions.
Basques formed a minority ethnic group whose diaspora had a significant impact on the history of colonial Latin America. Basques from the four Spanish or peninsular Basque territories—the Lordship of Vizcaya, the provinces of Álava and Guipúzcoa, and the Kingdom of Navarra—migrated to the New World in significant numbers; the French Basques were also prominent in the Atlantic, particularly in the Newfoundland fisheries.
The population density of the Basque Atlantic valleys, which was the highest of any region in Spain, was an important factor that encouraged emigration. And, in response to demographic pressure, in the second half of the 15th century most villages and towns adopted an impartible inheritance system that compelled non-inheriting offspring to seek their fortunes outside the country. Castile was the immediate choice for the Basque émigré, but after 1492 America gradually became an attractive destination. Outside their home country, their unique language and sense of collective nobility (hidalguía universal) were to become two outstanding features of Basque cultural identity.
The Basques’ share of total Spanish migration to the New World increased significantly in the second half of the 17th century. By the 18th century they were one of the largest and most influential peninsular regional groups in America. The typical Basque émigré was a young, single man aged between fifteen and thirty. In the New World they left their mark in economic activities that their countrymen had developed in their homeland for centuries: trade, navigation, shipbuilding, and mining. Furthermore, Basques’ collective nobility and limpieza de sangre (blood purity) facilitated their access to important official positions.
Eugenia Roldán Vera
The Atlantic world has not only been a geographic space for the exchange of people and products. Since the 16th century, it has also been a cultural space for the production, exchange, diffusion, reading, and rewriting of printed objects. Historians of the independence era constructed the view that Latin America had been “closed to the outside world” during the years of the Spanish and Portuguese domination; however, later research has shown that this was not the case. Latin American countries, especially from the 18th century onward, were part of a print network through which all kinds of information was being produced, circulated, and read.
During the Spanish Enlightenment, especially at the time of the wars of independence (1808–1824), this circulation intensified. The end of the Spanish and Portuguese trade monopoly in the region, changes in the regime of print rights, technological developments that lowered the costs of publishing, and transformations of the forms of sociability that the wars of independence themselves generated gave way to an explosion of print all over the Atlantic word. Newspapers, pamphlets, and books on topics that were not only religious but also political, literary, satirical, and educational were printed and circulated in the region. This helped to change forever the way the Latin Americans viewed themselves and contributed to the formation of new nations.
Although the circulation of ideas throughout the Atlantic does not account for the development of political and social transformations that led to the independence of the Latin American countries, print culture and political culture are connected in many different ways. This article explores some of these forms of interaction.
Natalia Sobrevilla Perea
On 19 March 1812, representatives from across the Hispanic Monarchy put forward a constitution in the Spanish port city of Cádiz. This foundational document was a response to their king’s abdication in favor of Napoleon’s brother Joseph Bonaparte, obtained under pressure from invading French troops. The constitution aimed to address what they viewed as a lack of legitimacy because the monarch was captive, as the drafters expected it would be the basis of government in all the corners of the empire, from Madrid to Mexico and Manila. Written under the protection of the British fleet in the last bastion of the Peninsula that remained unoccupied, the constitution instituted a very extensive male suffrage, freedom of the press, national sovereignty, and the abolition of privileges for citizens from all parts of the vast empire. These measures were the reason why the men who debated the constitution were the first ones to be called liberal. The liberalism of the drafters at Cádiz must be considered in the context of the early nineteenth century. When in 1814 Ferdinand VII returned to Spain, he abolished the constitution. But in 1820 a mutiny of troops forced the king to accept it grudgingly. A constitutional monarchy was established lasting until 1823, when the so-called 100,000 sons of Saint Louis crossed from France to reinstate absolutism. This period came to be known as the Liberal Triennium. In 1836 the Progressives reinstated the Cádiz Constitution, albeit briefly when they passed a new charter in 1837.
Until quite recently there was very limited scholarship on the Cádiz Constitution in English, and, as Roberto Breña shows, even the literature in Spanish had been mostly limited to the study of the text itself and its impact in the peninsula. In the past decade, Atlantic history and studies on the Enlightenment’s influence on revolution in general have led to renewed interest in the Spanish constitutional experience. The reevaluation of Spanish American independence movements in light of the Cádiz Constitution have also sparked debate among historians. François-Xavier Guerra (1992) and Jaime Rodriguez O. (1998)1 consider that it is impossible to understand the process of independence if attention is not paid to Cádiz and the enacting of the constitution. Guerra goes as far as to state that the election of deputies to Cortes was the revolution2 (1993) Bicentennial celebrations have led to a dramatic increase of publications on the constitution. Its importance, especially in influencing subsequent constitutions, is increasingly acknowledged today in academic circles.
In this article I will discuss the calling of the Cortes, the elections that brought representatives from all over the empire to Cádiz, the demands made from far-away provinces, and major issues discussed in the constitutional debates. I conclude by assessing the constitution’s reception, as well as the way in which it influenced the advent of modernity in the Hispanic world and beyond. I begin by discussing the development of constitutional thinking in the late eighteenth century and the beginning of the nineteenth century. A revision of the events that led to the Peninsular War and the context in which the constitution was put forward follows. The article then analyzes the process through which the constitution was passed, the intellectual debates that surrounded it, the impact the charter had in the wider Atlantic world, as well as the role it played in the process of independence in Spanish America. Finally, it ends with a review of how liberalism developed in the Hispanic Monarchy and the long-lasting legacy of the Cádiz Constitution.
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.
Coca leaf (“chewed” by indigenous Andean peoples) and cocaine (the notorious modern illicit drug trafficked from the Andes) are deeply emblematic of South America, but neither has attracted the in-depth archival research they deserve. Their two modern histories are closely linked. Coca leaf, a part of Andean indigenous lifeways for thousands of years, is the raw ingredient for the alkaloid drug cocaine, discovered in 1860, and illicit peasant coca plots in the western Amazon of Peru, Bolivia, and Colombia have been the source for the infamous illicit cocaine “cartels” since the 1970s. The two drugs’ fates have both had surprisingly shifting trajectories and meanings across the colonial, national, and modern eras. They have also distinctively linked the Andes to the outside world and national political cultures of the three chief Andean states. Bolivia has the most continuous history with coca, related to the highland geography of its indigenous majority, though coca leaf only became a “nationalist” symbol over the past fifty years or so. Peru was home to the world’s first legal cocaine industries, starting in the 1880s, and coca and illicit cocaine have interacted in complex ways ever since. Colombia had the least coca traditions, and was the last nation to develop illicit cocaine exports in the 1970s and 1980s, although with a dramatic impact on Colombia and the world. This largely unknown and changeable history underlies the present-day crossroads of coca and cocaine: will the US-abetted Andean “drug wars” against cocaine continue, despite their long failures, and will coca’s place as a symbol of cultural and national pride in the Andes be fully restored?
Rafael Chambouleyron and Pablo Ibáñez-Bonillo
The region known as the Amazon represents approximately forty percent of the territory of the South American continent. Today, it spreads through the territory of eight countries and one European overseas territory. In the colonial period, this vast area, which stretched from the piedmont of the Andes to the Atlantic Ocean, was an essential space for European imperial conflict in the Americas. The Spanish, Portuguese, Dutch, English, and French struggled for the possession of the region from the 16th century onward. However, the history of this vast region begins much earlier. A multiplicity of ethnically and linguistically distinct peoples occupied this territory, and their social, political, and economic arrangements were crucial for European conquest and colonization. Many of these peoples were directly affected by the arrival and settlement of the Europeans, especially by disease and wars. Others integrated into colonial society through religious missions, voluntary settlement, and forced labor. The Indian labor force was crucial for the development of the colonial economy in the Amazon. However, European dominion over this territory was limited to the banks of the main rivers, and most of the Amazonian lands remained indigenous.
Karen B. Graubart
Spanish legal organization required that political communities be represented by a concejo or cabildo, which used customary law to determine and enforce the common good. In the Spanish colonial world, this entailed vesting indigenous communities with jurisdiction and political representation, parallel to that of the municipal cabildo, which represented the common good of most Spanish citizens. Nevertheless, the supposed common good of indigenous and Spanish jurisdictions often intersected or contested one another. In these cases, agents of the Spanish Crown might intervene, or the parties might negotiate new relations. Because Andean cabildos were entreated not to keep minutes of their deliberations or actions, historians have had difficulty in recognizing the role of indigenous authorities in self-governance, and given more credence to the acts of Spanish cabildos and the Crown. But Indian cabildos and caciques took meaningful decisions within their communities, as demonstrated by moments where they came into conflict with Spanish authorities, and as inferred from a small number of documents available for the similar Mexican case.
Jaime E. Rodríguez O.
The concept of a constitution, a political entity that determines how a people are governed, emerged in ancient times. The government of the Roman Republic (509–27 BC) influenced the Western world. Later, Romanized Visigoths adopted a charter, the Fuero Juzgo (654), in the Iberian Peninsula that integrated Roman and Visigothic legal systems. The document influenced regional political entities throughout the Middle Ages. In the 13th century, each of the realms of the Iberian Peninsula adopted individual rather than shared fundamental codes. In 1265, King Alfonso X established Castilla’s and Leon’s first constitution, the Siete Partidas. The New World obtained its own legal system, known as the Derecho Indiano (Laws of the Indies). Like the kingdoms of the Iberian Peninsula, those of America created a compact between the monarch and the citizens of each realm rather than Hispanic America as a whole. These systems of uncodified legislation evolved to meet changing circumstances and societal norms. They provided corporations and individuals expanding opportunities for indirect and direct experience in self-government.
In 1808, an unexpected upheaval transformed the Hispanic world. The French invaded Spain. Emperor Napoleon Bonaparte lured the royal family into France, compelled them to abdicate in his favor, and then granted the Spanish monarchy to his brother, José. The Spanish people did not accept the usurper king, José I. They formed the Junta Central to oppose the invaders. As the French continued to conquer the nation, they convened a Cortes, which met on September 24, 1810, in the port of Cádiz. Approximately 220 deputies, including sixty-five Americans and two Filipinos, eventually participated in the extraordinary Cortes of Cádiz. Deputies representing overseas dominions played a central role in developing the most progressive constitution of the 19th century. Despite the political chaos that surrounded the constituent congress, the delegates debated and eventually reached consensus on a modern, flexible charter that reconciled the competing interests of the multiplicity of areas and ideological positions represented at the assembly. They produced a constitution for the entire Hispanic world that made the executive and the judiciary subordinate to the legislature. It also increased the scope of political activity by establishing representative government at three levels: the city or town with a thousand or more inhabitants (constitutional ayuntamiento), the province (provincial deputation), and the monarchy (Cortes). The charter transferred political power from the center to the localities, and incorporated large numbers of people into the political process for the first time by redefining the concept of active citizenship (i.e., those eligible to vote). This fundamental document formed the basis for constitutional development throughout the Hispanic monarchy and for most charters promulgated in the nations that emerged after the breakup of that political entity.
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.
The early 19th century was a period of intense turmoil and chaos in the Spanish-speaking world: The Napoleonic Wars and French occupation of the Peninsula in the 1800s, independence movements in the Americas, the liberal constitution of Cádiz, Napoleon’s defeat, and the reinstallation of the Bourbons in the 1810s, and finally, the second constitutional period, the iron fist of restoration, and the eventual loss of most American possessions between 1821 and 1825. The least affected areas in the midst of this turmoil were the loyalist islands of Cuba and Puerto Rico, metaphorically the “eye of the hurricane.” It is within this context that a corpus of some dozen letters, preserved in the Spanish National Archive, were written. They were produced in the circum-Caribbean region—most in Puerto Rico—and addressed mainly to relatives and business partners on the other side of the Atlantic. The letters in question were archived without accompanying documentation, probably seized by authorities loyal to the restoration of the Ancien Régime. As a central element, this digital resource—“En el Ojo del Huracán”—displays these primary sources in an online presentation.
Beyond the historiographic value of the sources, the project explores the differences between traditional and digital edition standards (TEI) for digital letter editions with the aim of showcasing the benefits of implementing the digital paradigm and for different visualizations, functionalities, analysis and incorporation in larger infrastructures.
Michael J. Schroeder
From May 1927 to December 1932, the Nicaraguan nationalist Augusto C. Sandino waged guerrilla war against the U.S. Marines and Guardia Nacional de Nicaragua to expel the “Yankee invaders” and achieve genuine national sovereignty. The war was centered in Las Segovias, the mountainous, sparsely populated northcentral region of Nicaragua bordering Honduras. The website is envisioned as a comprehensive, interpretive, open-access digital archive on this much-discussed but still dimly understood “small war” of the interwar years. Rigorous accuracy, judicious interpretation, and the democratization of knowledge rank among the website’s most important guiding principles.
Before mid-1927 there is very little documentation on Las Segovias. Then, starting with the June 1927 Marine invasion and occupation, our documentary base explodes. For nearly six years, the US imperial spotlight—expressed in a dazzling variety of texts—illuminated the hidden corners of a society and history hitherto almost totally obscured. Alongside this explosion of imperial texts was the proliferation of texts and artifacts created by the Sandinista rebels. In January 1933 the spotlight vanished, and a month later Sandino's rebellion ended in a provisional peace treaty with the newly elected Sacasa government. The Marines went home, carting hundreds of boxes of records with them. What the U.S. imperial gaze spotlighted for those six or so years constitutes the bulk of this website’s focus. Smaller in scale but often punchier in impact are the textual fragments and social memories produced in Las Segovias that survived the brutal repression that followed Sandino’s assassination in 1934.
Inspired by social and cultural history “from the bottom up,” this project conceives of the Sandino revolt as a social and cultural process, as a local response to foreign invasion and occupation. The documents presented here reflect this focus, selected because they speak in some fashion to the agency of Nicaraguans and Segovianos in shaping their own history—including campesinos and Indians, tenants and sharecroppers, smallholders and squatters, miners and migrant workers, seasonal and day laborers, as well as townsfolk and artisans, smugglers and bootleggers, peddlers and traders, boat-drivers and mule-drivers, ranchers and coffee growers, merchants and professionals, politicians and military leaders—individuals, families, and communities caught up in a whirlwind of foreign invasion and insurgency as complex and multifaceted as any in history. What manner of revolutionary movement was this? What were its origins, characteristics, and legacies? All the documents presented here speak to these broader questions and themes.
A work in progress, the website currently houses nearly 5,000 primary documents from U.S., Nicaraguan, and other archives, including patrol and combat reports, intelligence reports, photographs, letters, diaries, maps, oral histories, propaganda fliers, and more. Comprised of 20 expansive, interlinked digital file cabinets organized by archival repository and theme, this noncommercial, easy-to-navigate website contains a goldmine of readily accessible information for students, teachers, and scholars on the period of the Sandino rebellion.
Fabián Herrera León
Historical research on the phenomena of the multilateral interaction and transnationalization of institutional structures and norms centered on the international organisms of the interwar period, with the League of Nations as the central axis, have benefited enormously from the creation and development of several digital resources in first decades of the 21st century. One challenge for this period involves efforts to reconstruct the trajectories, collaboration, and interaction of Latin American members in relation to those international organizations, but these have been increasingly favored by these resources because of the information they concentrate or make available, and because they combat the omissions and imperceptibility to which this region has often been subjected. International histories centered on Geneva that radiate out toward Latin America could represent a new area of development for websites that specialize in consolidating such digital resources as the United Nations Office at Geneva (library and archives), the League of Nations Photo Archive, the League of Nations Search Engine (LONSEA), and the History of the League of Nations.
The Dutch Atlantic is often ignored because for much of its history it was quite small and seemingly insignificant compared to other European colonies in the Americas. However, it began with extraordinarily ambitious conquests and colonizing schemes. The present-day Dutch Caribbean—St. Martin, Saba, Eustatius, Aruba, Curaçao, and Bonaire—is but the remnants of what was, in the first half of the 17th century, an empire that claimed large portions of Brazil, the Caribbean, North America, and Africa. Forged during the decades-long Dutch Revolt against Spain, this budding empire collapsed soon after the Dutch gained Independence in 1648. European powers that had been allies against the Spanish turned against the Dutch to dismantle their Atlantic empire and its valuable trade. A series of wars in the second half of the 17th century reduced the Dutch colonies to a handful of smaller outposts, some of which in the Caribbean remain Dutch to this day.
A recent wave of scholarship has emphasized the dynamism, ambition, and profitability of the Dutch Atlantic, whose fate reflected its origins in the small but dynamic Dutch Republic. Like the Republic, it was acutely sensitive to changes in international diplomacy: neither was ever strong enough to go entirely on its own. Also like the Republic, it was very decentralized. While most all of it was technically under the authority of the West India Company, a variety of arrangements in different colonies meant there was no consistent, centralized colonial policy. Moreover, like the Republic, it was never a purely “Dutch” affair. The native Dutch population was too small and too well employed by the Republic’s industrious economy to build an empire alone. As the Dutch Atlantic depended heavily on the labor, capital, and energy of many people who were not Dutch—other Europeans, some Americans, and, by the 18th century, a majority of Africans—colonial Dutch language and culture were overshadowed by those of other peoples. Finally, the Dutch Atlantic also depended heavily on trade with the other European colonies, from British North America to the Spanish Main.
The Dutch were expert merchants, sailors, manufacturers, and capitalists. They created Europe’s first modern financial and banking infrastructure. These factors gave them a competitive edge even as the rise of mercantilist laws in the second half of the 17th century tried to exclude them from other countries’ colonies. They also displayed a talent for a variety of colonial enterprises. New Netherland, covering the territory from present-day New York to Pennsylvania and Delaware, began as a fur-trading outpost in the 1620s. However, by the time it was captured by the English in 1664 it was rapidly becoming a “settler colonial society.” Suriname and Guyana developed profitable plantations and cruel slave societies. In Africa and the Caribbean, small Dutch outposts specialized in trade of all sorts, legitimate and not, including slaves, textiles, sugar, manufactures, and guns.
Although their territorial expansion ceased after 1670, the Dutch played an important role in expanding the sugar plantation complex of other empires, partly through their involvement in the Atlantic Slave Trade. Until the Age of Revolutions, the Dutch Atlantic remained a profitable endeavor, keeping the Dutch involved with Latin America from Brazil to Mexico. Venezuela in particular benefitted from easy access to Dutch traders based in Curaçao. Religion played a smaller, but still important role, legitimating the Dutch state and enterprises like the slave trade, but also opening up windows of toleration that allowed Jews in particular to gain a foothold in the Americas that was otherwise denied them. Although the surviving traces of the Dutch Atlantic are small, its historical impact was tremendous. The Dutch weakened the Spanish and Portuguese Atlantic Empires, opening up a path to Imperial power that would subsequently be seized by the French and British.
Small fishermen have lost their ability to make use of the maritime and coastal environments at the same time that the Chilean state has facilitated the introduction of capital and the privatization of the sea, impacting ecosystems and ancestral productive activities alike. However, faced with the industrialization of maritime spaces, artisanal fishermen developed mechanisms and strategies that allowed them to dispute the privatization of the sea and exercise their rights to occupy coastal areas.
Guillermo Castro H.
An environmental crisis is neither the result of a single factor nor of a combination of such. On the contrary, it results from a complex combination of modes of interaction between natural and social systems, operating for periods in time and space. This holds true for the environmental crisis in Latin America, understood within the context of the first global environmental crisis in the history of our species. The combination of facts and processes with respect to the crisis in Latin America is associated with three distinct and interdependent historical periods: (1) The first period, one of long duration, marks the interaction with the natural world of the first humans to occupy the Americas and encompasses a timespan of at least 15,000 years before the European conquest of 1500–1550. (2) The second period, one of medium duration, corresponds to European control of the region between the 16th and 19th centuries, a timespan that witnessed the creation of tributary societies grounded in noncapitalist forms of organization, such as the indigenous commune, feudal primogeniture, and the great ecclesiastical properties, which were characteristics of peripheral economies that existed within the wider framework of the emerging modern global economic system. (3) The third period, one of shorter duration, extended from 1870 to 1970 during which capitalist forms of relationships between social systems and natural systems in the region developed. This period was succeeded, beginning about 1980, by decades of transition and crisis, a process that is still ongoing.
In this transition, old and unresolved conflicts reemerge in a new context, which combines indigenous and peasant resistance to incorporation into a market economy with the fight of urban dwellers for access to the basic environmental conditions for life, such as safe drinking water, waste disposal, energy, and clean air. In this scenario, a culture of nature is taking shape, which combines general democratic demands with values and visions from indigenous and African American cultures and those of a middle-class intellectuality increasingly linked to global environmentalism. This culture faces state policies often associated with the interests of transnational corporations and complex negotiation processes for agreements on global environmental problems. In this process, the actions of the past have led to the emergence of a great diversity of development options, all of which are centered in one basic fact: that, in Latin America as elsewhere around the word, if we want a different environment we need to create different societies.