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The 1968 Mexican student movement remains essential to the formation of the modern Mexican human rights movement. Mexico has had a long tradition of revolutionary activity, rural social movements, and an active labor movement that sought to gain basic human rights such as education, adequate housing, decent wages, and access to land. In 1968, students drew inspiration from leaders of the revolution, labor movements, and rural social activists. They echoed their demands, they used their images, and they insisted that the government respect the 1917 constitution. Despite their efforts to build a nonviolent social movement, they met violence at the hands of the government, which brutally suppressed the movement on October 2, 1968. Following the massacre and into 1970, the government imprisoned students while others fled into exile to avoid prison. By the 1970s, the government initiated a “democratic opening” in which former activists were released from prison and others returned from exiles. While some former leaders entered government service, others questioned the impunity of the government and demanded answers. In their writings, films, and public presentations, they made connections to the struggles of the past. Like their counterparts in Europe and the United States, their struggles matured and evolved, and they became the leaders of the feminist, LGBTQ, and the modern human rights movements.

Article

Anne Pérotin-Dumon and Manuel Gárate

Historizar el pasado vivo en América Latina (Historicizing the living past in Latin America) is an edited digital publication composed of thirty-four studies. Available online since 2006, it was the first extensive effort to examine the region’s new contemporary history after the return to democratic rule following dictatorships or internal armed conflicts. Historizar el pasado vivo en América Latina remains to this day the most systematic undertaking in Spanish and digital format to explore this historia reciente (or historia del tiempo presente)—“addressing recent events that remain in the memories of many, by historians that lived through them, in a time in which their dramatic character has made them an enduring moral problem for the national conscience.” More broadly, the publication aims to convey to professional historians and Latin Americanists in other disciplines the breadth and quality of this exciting intellectual development. The editor’s substantial introduction, “Verdad y memoria: escribir la historia de nuestro tiempo,” analyzes the central issue of Latin America’s historia reciente (viz., to develop a historical critique close to events that have often affected historians themselves); its distinctively Latin American character (viz., as history written in an age framed by a culture of human rights); and how this work compares to European precedents (viz., as an interdisciplinary field drawing from the testimony of witnesses—oral history—but with more problematic access to archival collections). This digital publication has a geographic focus on Argentina, Chile, and Peru but also presents various genres of history writing and retains a balance between case studies, more conceptual pieces, review essays, etc. A digital format is particularly apt for the publication’s most likely users—Latin American and Spanish faculty, teachers, and students drawn to the field of recent history or already working in it. A final section of the article assesses the contribution of Historizar el pasado vivo en América Latina to the field and surveys related online materials that have appeared since 2006.

Article

Alfred Métraux was part of a prolific moment in which French sociology and ethnology were enlarging their scientific scope and advancing toward new fields. Following the colonial expansion of France, Métraux participated in establishing ethnographic methods for codifying social life, material culture, and artistic forms. Through his own transatlantic voyages and personal exchanges, Métraux left personal documents in different parts of the world. Consequently, many are the archives that hold parts of his personal collections, letters, and published or unpublished materials. In addition, because of Métraux’s own cosmopolitanism, studies on the ethnologist’s life and works can be found in different languages. Métraux meticulously collected artifacts and documents from different cultures, and these items are now part of collections in museums in Argentina, France, and the United States. The multiplicity of themes Métraux dedicated himself to during his life reveal logics and developments of his work, as well as the importance of fieldwork to his making as an anthropologist, or a “man of the field,” as he used to describe himself. His intense and long-term relationship with Haitian Vodou was central in his career as it arose from his early interest in vanishing civilizations, religious systems, and material culture, and defined his personal agenda for future research.

Article

The Conflict Textiles website is a digital resource that allows users to learn more about how individuals who have experienced or been impacted by political violence have used textiles to respond to and recount their experiences. Some of the textiles on the website were made in response to the wars and conflicts in South America in the 1970s and 1980s (including the Dirty War in Argentina, the Pinochet regime in Chile, and the conflict in Peru between the government and the Shining Path), while others have emerged as a response to the Troubles in Northern Ireland. The majority of the textiles were created by women, though in some instances, men have also contributed to their creation. Conflict Textiles is the name of both the digital resource and a physical collection of textiles. Originating from the Art of Survival International and Irish Quilts in 2009 in Derry, Northern Ireland, this collection and online repository highlights the prolific use of textiles as a medium through which individuals are able to express themselves and the overarching nature of this medium as a form of expression. These two entities, the website and the physical collection, coexist, with the Conflict Textiles website documenting the textiles present in the physical collection and events that occur, or have occurred, in association with the collection. In this way, the Conflict Textiles website serves as an online repository of the physical Conflict Textiles collection and allows users internationally to learn more about a collection that includes textiles from dozens of different countries including, but not limited to, Chile, Northern Ireland, and Argentina.

Article

Saint Óscar Arnulfo Romero y Galdámez (b. Ciudad Barrios, San Miguel, El Salvador, August 15, 1915; d. San Salvador, El Salvador, March 24, 1980) was the seventh Archbishop of San Salvador. During his episcopate (February 22, 1977–March 24, 1980), Romero gained international renown for his human rights activism, advocacy for the poor, and denunciation of El Salvador’s political repression and violence. Romero was one of Latin America’s most influential political and social voices and routinely drew thousands of people to San Salvador’s Metropolitan Cathedral, while his homilies were broadcast across Central America on shortwave radio. In 1978, members of Britain’s Parliament, the United States Congress, and the US press supported Romero’s nomination for the Nobel Peace Prize in recognition of his efforts to halt the economic, political, and social violence that plagued El Salvador and, more broadly, Central America, during the late 1970s. In his final homily, delivered on March 23, 1980, Romero directly addressed members of the Salvadoran military and police forces, “in the name of this suffering people whose cries rise to heaven more loudly each day, I implore you, I beg you, I order you in the name of God: stop the repression.” The following day, Romero was murdered by Salvadoran government forces while he celebrated Mass at the Church of Divine Providence in San Salvador. His assassination sent shockwaves through Central America, and over one hundred thousand people attended his funeral. In May 2015, Pope Francis beatified Romero and elevated him to sainthood on October 14, 2018.

Article

The official histories of family planning and reproductive rights in Chile started in the 1960s, with initiatives by Chilean doctors to reduce maternal mortality due to self-induced abortions; Chilean women’s mobilization for rights surged in the 1970s, and the concept of reproductive rights became the focus within health policy debates only by the 1990s. Specific Chilean political developments shaped these trajectories, as did global paradigm changes, including the politicization of fertility regulation as a subject of the Cold War. These same trajectories also generated new understandings of reproductive rights and women’s rights. The goals of preventing abortions and maternal mortality, of controlling population size, and of protecting families all contributed to the public endorsement of family planning programs in the 1960s. Medical doctors and health officials in Chile collaborated with the International Planned Parenthood Federation (IPPF) and founded the first Chilean family planning institution, the Association for the Protection of the Family (APROFA). Since 1965, APROFA, affiliated with the IPPF, has remained the primary institution that makes family planning available to Chilean women and couples. The concept of “reproductive rights” is relatively new, globally, and in its specific national representation in Chile; questions of women’s rights gained unprecedented international prominence after the United Nation’s designation of the International Women’s Year (IWY) in 1975. International conferences, and the extension of IWY to a Decade for Women between 1975 and 1985, stimulated debates about policy norms that linked human rights, women’s rights, and the right to health to nascent definitions of reproductive rights. Just as international gatherings provided platforms for debates about rights, unparalleled human rights violations under military rule (1973–1990) interrupted the lives of Chilean citizens. Women in Chile protested the dictatorship, mobilized for democracy in their country and their homes, and added reproductive rights to the list of demands for democratic restructuring after the end of dictatorship. While family planning programs largely survived the changes of political leadership in Chile, the dictatorship dealt a lasting blow to quests for reproductive rights. The military’s re-drafted Constitution of 1980 not only compromised effective political re-democratization, but also imposed such changes as the end of therapeutic abortions, which have remained at the center of political activism against reproductive rights violations in the 21st century.

Article

Since its establishment in 1889, the history of the Brazilian republic was marked by the centrality of the armed forces, particularly the army, in political life. But between 1964 and 1985, the military was in direct command of the state, imposing indirectly elected generals as president. After overthrowing the reformist center-left government of João Goulart on March 31, 1964, the military installed a tutelary authoritarian regime to control civil society and the political system, serving as a political model for similar regimes in Latin America during the Cold War. The military passed arbitrary laws and severely repressed left-wing political groups and social movements while also seeking to accelerate capitalist development and the “national integration” of Brazil’s vast territory. They intended to modernize Brazilian industry and carry out bold infrastructure projects. On the other hand, they faced strong opposition from civil society, led by political groups, artists, intellectuals, and press outlets of diverse ideological backgrounds (Marxists, liberals, socialists, and progressive Catholics). These groups were divided between total refusal to negotiate with the military and critical adherence to the policies of the generals’ governments, composing a complex relationship between society and the state. Understanding the role of the military regime in Brazilian history requires a combination of historical research and historiographic criticism in light of the disputes over memory that continue to divide social and political actors.

Article

Celeste González de Bustamante and Verónica Reyes-Escudero

The Documented Border: An Open Access Digital Archive combines creative and research strategies to contribute to the digital humanities. Officially launched in October 2014, the project advances understanding about the borderlands between the United States and Mexico and their peoples during a period of unprecedented change. As a repository and interactive tool, the open-access archive is useful for faculty and student research, journalists, and the community at large. Currently, the archive divides into two parts. The first part focuses on journalists and human rights activists, and it includes the oral histories of journalists who cover northern Mexico from both sides of the border and human rights activists who are working to improve freedom of expression in Mexico. More than a hundred journalists in Mexico have been murdered since 2000. The oral histories help to illuminate the complex environment in which journalists must work as they negotiate between political and economic forces and the need to inform the public. The second part of the archive features the inner workings of US immigration policies through the documentation (artists’ illustrations) of Operation Streamline, a “streamlined” federal-court proceeding in which a judge determines the status of migrants who are detained by US Immigration and Customs Enforcement, or ICE. A unique aspect of the Documented Border is its living-archive status. As archives in general struggle to close the gap in the representation of underrepresented communities in the historical record, the Documented Border Digital Archive has gotten in front of current research and primary-source documentation. The archive not only presents the documentation being created by interdisciplinary researchers in digital form but also donates it to the institution to ensure long-term preservation and access. The project forms part of the Borderlands Collection of the University of Arizona Libraries Special Collections.

Article

From 2001 to 2003, Peru’s Truth and Reconciliation Commission (the Comisión de la Verdad y Reconciliación del Perú, or CVR) investigated and reported on human rights abuses committed in Peru by state forces and insurgents between 1980 and 2000. That twenty-year armed internal conflict began when militants of the Peruvian Communist Party-Shining Path (Sendero Luminoso) launched an armed struggle against the Peruvian State. The smaller MRTA (Túpac Amaru Revolutionary Movement) waged a separate armed struggle from 1984 until 1997. Peru’s armed forces, police, and peasant civil defense patrols carried out a counterinsurgency that lasted until the collapse of Alberto Fujimori’s authoritarian regime in 2000. The CVR’s official mandate was to analyze why the violence occurred, determine the scale of victimization, assess responsibility, propose reparations, and recommend preventative reforms. The CVR collected nearly seventeen thousand testimonies about the violence, including harrowing stories of massacres, disappearances, torture, and sexual abuse. The CVR also held twenty-seven public hearings, broadcast on Peruvian television and radio. Commissioners determined that the death toll from the armed internal conflict was 69,280. This number was more than twice as high as previous estimates. The CVR established that 79 percent of the victims lived in rural areas, and 75 percent of the dead spoke Quechua or another Indigenous language as their first language. Commissioners also determined that the PCP-Shining Path was responsible for 54 percent of the reported deaths. The Final Report recommended institutional reforms including changes to Peru’s educational system, limits on military autonomy, changes to policing, and greater controls over intelligence agencies. It also made a series of recommendations regarding individual and collective reparations, as well as judicial actions. These conclusions and recommendations appear in the CVR’s Final Report, a nine-volume analysis of the violence, totaling about eight thousand pages. Commissioners forwarded forty-five cases to the Peruvian Attorney General’s office (Ministerio Público) and two cases to the Peruvian Judiciary (Poder Judicial) for investigation and possible criminal trials. Most of these cases, however, stalled in the courts. The most significant exception to these frustrated legal efforts was the trial of former president Alberto Fujimori, who was found guilty of human rights abuses and sentenced to twenty-five years in prison. The CVR proved highly controversial inside Peru. Many Peruvians argued that reconciliation would be tantamount to forgiving and forgetting terrorists’ crimes. Another heated controversy involved the accusation that the CVR was unduly sympathetic to the Shining Path and unfairly critical of the Peruvian military. Although the CVR’s work galvanized civil society, the return to power of political and military figures sharply criticized in the Final Report has led many observers to question the Truth Commission’s impact. There has also been significant disappointment with the CVR because it generated expectations for compensation and sociopolitical transformation that have not been met.

Article

Richard Parker

The response to the AIDS crisis in Brazil has been the focus of significant attention around the world—both as a model of social mobilization that other countries might follow and as an example of the difficulty of sustaining mobilization without necessary political support. It is possible to identify at least four reasonably distinct phases in the Brazilian response to HIV and AIDS, beginning in 1983 (when the first case of AIDS in Brazil was officially reported) and running through mid-2019. An initial phase, lasting roughly a decade, from 1983 to 1992, was marked by significant conflicts between activists from affected communities and government officials, but precisely because of the broader political context of re-democratization was also the period in which many of the key ethical and political principles were elaborated that would come to provide a foundation for the Brazilian response to the epidemic thereafter. A second phase ran from 1993 to roughly the beginning of the new millennium, when these ethical and political principles were put into practice in the construction of a full-blown and highly successful national program for the prevention and control of the epidemic. During the third phase, from 2001 to 2010, the response to the epidemic increasingly became part of Brazilian foreign policy in ways that had important impacts on the global response to the epidemic. Finally, a fourth phase, from 2011 to late 2019, has been marked by the gradual dismantling of the Brazilian response to the epidemic, at first through relatively unplanned omissions on the part of the federal government, and then through a very conscious set of policy decisions aimed at deprioritizing the strategic importance of HIV- and AIDS-related public health issues in Brazil.

Article

There has been a century of Haitian immigration to the neighboring Dominican Republic, initially as seasonal cane cutters. Noteworthy are the manu militari policies and ethnically discriminatory legislation adopted under the Trujillo dictatorship (1930–1961), including the legacy of these under the subsequent mainmise administration of his protégé President Balaguer. The diversification of this migrant labor in recent decades has been accompanied by the struggle between competing ideological factions to revise the obsolete migration legislation at the turn of the 21st century. The ensuing normative bias is detrimental to Haitians and constitutes unwarranted incursions into nationality matters. Understanding discrimination and anti-Haitianism in the Dominican Republic and how this has been confronted underpin an analysis of current issues. Given the reluctance of political leaders and private-sector interests to address xenophobia and racism affecting Haitians and persons with Haitian ancestry, the role of civil society practitioners has come to the fore. This contestation on the part of civil society is exemplified in the strategic litigation outside and within the country, especially as regards the threat of nationality stripping of Haitian ancestry Dominicans born in the Dominican Republic. The buildup to the crisis of 2013 stemming from the decision of the Dominican Constitutional Court (CC), La Sentencia (as it became known), which effectively rendered stateless 133,000 Dominicans of Haitian ancestry, is critical to understanding how and why this has happened. It also helps explain the nature of the palliative efforts set in motion by the Dominican authorities to mitigate the effects of the Sentence. Civil society’s response has been characterized by different but interrelated processes mandated by the Sentence and then enacted in twin but different legislation. Both the National Regularization Plan for Foreigners with an Irregular Migration Status (PNRE) and Naturalization Law 169-14 for those persons denationalized in September 2013 are examined. Finally, taking stock entails examining the prospect of lasting change toward proper integration of Haitian migrants and the recognition of the right for their descendants born in the Dominican Republic to have and to hold Dominican nationality. Heightened judicial engagement is doubtless necessary, but the cultural turn perhaps holds the key to more sustainable gains in compliance with the rights of Haitian migrants and their family members. At most immediate risk is the realization of the acquired citizenship rights of descendants born in country to Haitian immigrants.

Article

At the highest point on the winding highway over the Dominican Republic’s northern mountains, there is a place that is called what it is: La Cumbre, The Summit. In the daytime, in the sunshine, or under a soft tropical rain, it is a beautiful spot, with the impossibly green mountainsides falling away on both sides of the crest. But on the night of November 25, 1960, it was the scene of unutterable horror, witness to an automobile rolling and tumbling down the cliff, with the violated and mutilated corpses of three women inside. They were three of the four sisters of the Mirabal Reyes family, who were murdered for their political involvement: Patria Mercedes (born on February 27, Dominican Independence Day, in 1924, and accordingly named “homeland”), María Argentina Minerva (born March 12, 1926), and Antonia María Teresa (born October 15, 1935). Their driver, Rufino de la Cruz (born November 16, 1923), was murdered with them. The fourth Mirabal sister, Bélgica Adela “Dedé” (March 1, 1925–February 1, 2014) who was not directly involved in her sisters’ opposition activities, survived to be their witness. The brutal murder of the charismatic Hermanas Mirabal was the most notorious, and the most widely reviled, of the countless crimes committed by the regime of Rafael Trujillo, dictator of the Dominican Republic from 1930 until 1961. The Mirabal Sisters’ demise mobilized international censure of the Trujillo regime and contributed to its downfall, because they were the most charismatic of his victims, and because their kidnapping and murder constituted the most outrageous of the crimes committed during his lengthy dictatorship. In 1999, the United Nations designated November 25, the date of the Mirabal Sisters’ murder, to be memorialized as International Day for the Elimination of Violence against Women, which it has been ever since.

Article

LLILAS Benson maintains one of the world’s largest collections of digital assets designed to support Latin American studies. These vast digital holdings, all of which reside on open-source platforms and are freely available to a global audience via the Internet, trace their roots back to the early 1990s, before the advent of the World Wide Web. Since that time, LLILAS Benson has forged partnerships with a broad array of researchers and content producers throughout the Americas in order to bring vital Latin American studies content online while at the same time helping to build local capacity in areas such as digitization, metadata, and preservation throughout the region. These digital collections include materials useful to scholars in a broad array of disciplines, particularly in the humanities and social sciences. One of the main strengths of the collections is in the area of archival and historical sources, with extensive digitized materials spanning more than five centuries and all countries in Latin America and the Caribbean. The digital collections are particularly strong in terms of Mexican history. Major holdings in the digital collections that include material of interest to those conducting historical research are the following: • PLA—The Primeros Libros de las Américas project brings together twenty-one libraries and archives in a collaborative initiative that seeks to digitize all surviving copies of books printed in the New World prior to 1601. • AHPN—The Archivo Histórico de la Policía Nacional contains more than twelve million pages of digitized Guatemalan police records from the late 19th century through 1996. • AILLA—The Archive of the Indigenous Languages of Latin America is a digital archive of recordings and texts in and about the indigenous languages of Latin America. • Archivo de Lucas Alamán is a digital archive of more than 350 manuscripts from the personal papers of this influential Mexican statesman. The papers cover the period 1589–1853. • Archivo de José María Luis Mora—This digital archive contains scanned copies of more than 600 documents, both manuscripts and printed works from the first half of the 19th century, as well as an exhaustive guide describing the collections. • LANIC—The Latin American Network Information Center is a collection of subject- and country-based resource guides containing more than ten thousand links to Web-based Latin American studies content. • HRDI—The Human Rights Documentation Initiative is committed to the long-term preservation of fragile and vulnerable records of human rights struggles worldwide and includes important partnerships in Latin America. • Web archives that are of use to historians include the Latin American Government Documents Archive, or LAGDA, which contains copies of the Websites of more than 250 governmental ministries since 2005, and a collection of human rights–related Websites curated under the auspices of the HRDI, among others. Collectively, the LLILAS Benson portfolio of digital initiatives includes more than ten million pages of digitized archival records; several hundred thousand pages of digitized full text and images, including monographs, journals, scholarly papers, manuscripts, ephemera, and so on; thousands of hours of digital audio and video recordings; and more than a hundred million Web-archived files. The collection of curated resource guides for Latin American studies contains more than ten thousand outbound links. Taken as a whole, the Websites holding these digital assets generate more than three million pageviews per year. The vast majority of the digital holdings consist of unique items, thus filling an important void for scholarship left by mass digitization efforts, such as Google Books and the Internet Archive’s Million Books Project. LLILAS Benson is committed to promoting open access to scholarly resources. In contrast to the unique digitized materials hosted by database vendors and aggregators, such as Gale’s “World Scholar Archive: Latin America and the Caribbean” or EBSCO’s “Academic Search Complete,” nearly all the digital content that LLILAS Benson hosts is on the open Internet, available to any and all users regardless of location or affiliation, and without any type of registration. The one exception is AILLA, where no-cost registration is required to open or download media files.