Hugo Rogelio Suppo
Between 1934 and 1943, French cultural diplomacy in Brazil was the task of intellectuals, the so called “intellectual ambassadors.” Notwithstanding the differences in their individual profiles, political convictions, academic conceptions, and religious beliefs, they all carried out their common mission of creating a pro-French profile in the Brazilian academic realm. The article is an analysis of the strategies, means, actors, and results of French cultural diplomacy in Brazil between 1934 and 1943, whose success can be explained, fundamentally, by the symbiosis between the university field and the diplomatic field.
Although on a lesser scale than the United States, southern South America became a major receiving region during the period of mass transatlantic migration in the late 19th and early 20th centuries. Even as the white elites of most Latin American countries favored European immigration in the late 19th century, since in their eyes it would “civilize” their countries, it was the temperate areas closely tied into the Atlantic economy as exporters of primary products that received the bulk of European laborers. Previously scarcely populated lands like Argentina, Uruguay, and southern Brazil thus witnessed massive population growth and in some ways turned into societies resembling those of other immigration countries, such as the United States and Canada. This article concentrates on lands where the overwhelming majority of migrants headed, although it also briefly deals with Latin American nations that received significantly fewer newcomers, such as Mexico.
This mass migration lastingly modified identity narratives within Latin America. First, as the majority of Europeans headed to sparsely populated former colonial peripheries that promised economic betterment, migration shifted prevalent notions about the region’s racial composition. The former colonial heartlands of Mexico, Peru, and northeastern Brazil were increasingly regarded as nonwhite, poor, and “backward,” whereas coastal Argentina, São Paulo, and Costa Rica were associated with whiteness, wealth, and “progress.” Second, mass migration was capable of both solidifying and challenging notions of national identity. Rather than crossing over well-established and undisputed boundaries of national identities and territories, migration thus contributed decisively to making them.
Between the 1920s and 1940s, Mexican culture became the subject of enthusiastic interest across the Americas and several European countries. This interest was due, among other things, to transnational networks, pan-Americanism, and the development of mass communication technologies. In the late 1930s, facing a wave of negative perception abroad and domestic pressure to fulfill the promises of the revolution, the Lázaro Cárdenas government embraced all available means of communication. In addition to graphic and visual media (crafts, mural paintings, literature, cinema, etc.), radio added an audio dimension: music, reports, historical and tourist narratives, news, radio-theater, conferences, and advertising. Pan-Mexicanism refers to the convergence of the appropriation of Mexicanness abroad and the efforts of Mexican propagandists to construct a positive national image.
Pan-Mexicanism by radio originated in the educational missions of the 1920s as government stations sought to strengthen public knowledge of national culture and spread what they called “good taste.” The Ministry of Foreign Affairs’ station, XECR, wielded the greatest power and international prominence. However, the demand for Mexican sounds sprang up in several countries in the Americas and Europe. Networks between diplomats, politicians, intellectuals, artists, musicians, businessmen, owners of radio stations, and independent consumers contributed to turn Mexican culture into a transnational phenomenon. The Mexicanist programs abroad varied according to their designers, technical resources, local demand, and reception. The contents and structure of these programs reflect different intentions, attitudes, tastes, and preferences, from the Hispano-American devotion to music to the exoticism, idealization, and romanticism of European and North American programs.