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.
David Carey Jr.
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.
Reniel Rodríguez Ramos
During the past two decades, many of the traditional conceptions about the configuration of the cultural landscape of precolonial Puerto Rico have been critically addressed from both political and disciplinary perspectives. Colonialist undercurrents embedded in the traditional models used to structure the indigenous history of the island have come into question and some of the fundamental ideas about the social and cultural makeup of the human collectivities that inhabited Puerto Rico have been drastically altered. The timing of the initial occupation of the island has been pushed back to more than five thousand years ago and the potential origin of some of these societies has also been reconsidered, including the possibility that some of groups moved across the Caribbean Sea from the Isthmo-Colombian region from where they brought phytocultural traditions that included the cultivation of a wide array of important economic plants. The cultural landscape of the island later expanded with the arrival of migrants from the surrounding continents who participated in long-distance interaction networks, as demonstrated by the trade of exotic goods mainly used for making personal adornments. The cultural plurality that existed on the island led to the development of distinct traditions that were not only forged by the diverse interactions that took place within Puerto Rico, but also by engagements that continued to take place with the inhabitants of other islands of the Antilles and surrounding continental regions. This all led to the articulation of a mosaic of cultural traditions that were diffusely united through the intersocietal negotiation of a set of codes that allowed the different collectivities to engage with one another while retaining their differences.
Danielle B. Barefoot
The 21st century brought with it a mass digitization of archival materials that rapidly changed preservation, research, and pedagogy practices. Chilean digital databases, archives, and humanities projects have grown steadily since the late 1990s. These resources developed with the central goals of democratizing access to sources and removing obstructive barriers including accessibility and physical distance. Remote access capabilities coupled with open access of collections encourages greater interaction with repositories including libraries, museums, and archives and materials such as historical documents, newspapers, paper ephemera, music and audio recordings, and photography. While not exhaustive, these sites demonstrate the extensive range of digitized sources available that span from the pre-Columbian through modern periods. Researchers, teachers, and students seeking primary sources will find a multitude of themes including indigenous peoples, culture, science and technology, history, politics, environment, and human rights. Some sites, such as Memoria Chilena and the National Security Archive, feature a fully digitized collection with articles and downloadable PDF material. Others, such as Museo de la Memoria y Derechos Humanos, and the Biblioteca Nacional Digital, have non-digitized holdings that call for an in-person visit. Lastly, the Dirección de Bibliotecas Archivos y Museos and Biblioteca Digital del Patrimonio Iberoamericano serve as digital source aggregates that collect and allow users to search across affiliated sites. Aggregation is the newest step in the digital revolution. This newer process permits the archiving of entire archives, which will transform how scholars understand source collection, non-immersive “fieldwork,” and research methodologies. Digital resources drastically improve the accessibility of sources concerning Chile. At the individual level, user skill may affect the browsing experience, especially when searching for sources. Many digital resources allow for truncated and Boolean logic queries. Users can customize their browsing experience by implementing these tools to expand or narrow the search. At the website level, these resources incorporate open access coupled with universal design practices to democratize the individual browsing experience. Open access allows users to access content free of charge. Universal design ensures access equity through coding and website design. However, in terms of accessibility, room for improvement exists. Users employing screen readers and captioning technologies will have vastly different experiences within each of these resources based on the device and software utilized. Organizations who have undertaken the digitization process must ensure they continue cultivating equitable digital spaces that all users may enjoy.
Machu Picchu is an Inca royal estate constructed in the mid-15th century in Peru’s picturesque high jungle. As a seasonal retreat for celebrations, religious rituals, and administrative affairs when the Incas traveled beyond Cuzco, Machu Picchu was abandoned soon after Spanish conquistadors arrived in the Andes in 1531. The site was largely lost to the Western world until 1911, when a Yale University expedition led by Hiram Bingham lay claim to the scientific and historical “discovery” of the impressive complex of white-granite buildings and agricultural terraces. Contentious debates over cultural patrimony, conservation, indigenous rights, and neoliberal exploitation have enhanced Machu Picchu’s allure as one of the most famous archaeological remains in the Western Hemisphere.
Luis Jaime Castillo Butters and Karla Paola Patroni Castillo
The Moche developed in the north coastal valleys of Peru between 200 and 850 ad. These societies evolved from earlier regional civilizations like Cupisnique and Gallinazo thanks, in part, to their advances in irrigation agriculture and the extension of fields into the deserts, which permitted population increases never seen before in the Andean region of South America. The Moche were never organized as a single, centralized polity but rather constituted multiple interacting medium- and small-scale regional societies, possibly complex chiefdoms and early forms of archaeological states, with two large regional divisions in the northern and southern valleys. Due to their fragmentary nature, there were more aspects that were differences between these societies than those aspects that were common. They seem to have spoken two different languages, Muchik in the north and Quignam in the south. Religions and ritual practices; a shared pantheon of divinities; and mythical narratives expressed in their iconography and performed in monumental structures, locally called huacas, were shared among Moche polities. It is hypothesized that Moche elites were also moving between polities, due to marriage and political alliance. The Moche excelled in multiple crafts, particularly metallurgy and ceramics, and were responsible for the development of multiple technological innovations. During most of their history, the Moche were isolated from other Andean societies, interacting only between themselves. This isolation was permitted by a specialization in the agriculture of the coastal valleys and in the exploitation of marine resources. Between 800 and 850, and due to external and internal causes, the Moche polities experienced different processes of rapid decline that led to the formation of a new generation of civilizations, the Lambayeque in the northern region, and the Chimú in the southern.
Paracas society spread over a large geographical area on the southern Peruvian coast between 800 bce and 200 bce. Unlike an “archaeological culture” that has uniform economy, politics, and ideology and is integrated under a single political structure, the Paracas phenomenon was a series of communities adopting different forms of economic and political organizations that were, nevertheless, economically linked and sharing the same religious ideology. The social mechanisms by which all these communities and political entities were linked included exchange, ritual, and religion, which allowed them to share a series of artifacts, social practices, rituals, and religious iconography. In each of the valleys, every entities, or group of communities, had their own architectural and artisanal features and were economically and politically autonomous. The famous archaeological sites associated with Cerro Colorado on the Paracas peninsula seem to have been more than a central place for Paracas society, a social space of integration in which the worship of ancestors stood out as an ideological and religious sustenance that connected communities and elites from different areas of the southern coast of Peru.
Jonas Gregorio de Souza
Continuing advances in the archaeology of the Amazon have changed long-standing misconceptions about the rainforest as a homogeneous, nearly pristine environment occupied by small, scattered groups. Massive archaeological sites, deep deposits of anthropogenic soils, and earthworks found over thousands of kilometers now testify to the scale and intensity of past human impact in some parts of the Amazon. However, debate persists about the extent of such transformations, as distinct environments within the Amazon Basin (floodplains, savannas, seasonal forests) reveal different scales and intensities of pre-Columbian landscape modification. In that context, the discovery of hundreds of geometric earthen enclosures in the southern rim of the Amazon is proving that some areas that were previously considered virtually untouched forest may have been densely settled in the past. Although regional variations exist, most southern Amazonian enclosures appear to be defensive earthworks built at the turn of the second millennium ce, a period recognized by archaeologists as one of escalating population densities, migrations, and warfare across the Amazon Basin.
Kevin M. Gosner
In the last decades of the 18th century, with the visit in 1784 of José Antonio Calderón to the Maya ruins at Palenque and the discovery in 1790 of the statue of Coatlicue and the Stone of the Sun in the central plaza of Mexico City, the study of ancient Mexico entered a new era. In the century that followed, teams of field surveyors, mapmakers, graphic artists, and artifact collectors worked across central and southern Mexico as well as in Guatemala. Some were commissioned by the Spanish Crown or later by national governments; many arrived from England, France, Germany, and eventually the United States. Early on they worked side by side with geologists, geographers, and field biologists as part of natural history expeditions, accumulating collections of artifacts that would be displayed in curiosity cabinets and early museums alongside trays of colorful butterflies and stuffed tropical birds. And then, as foreign travel books won popular audiences in Europe and the United States, and as international investors arrived in Mexico and Central America, archaeology also was taken up by enthusiastic amateurs looking to sell books, build private collections, or organize international trade fairs. For serious students of ancient history, field exploration and advances in archaeological record-keeping transformed a body of research and scientific speculation that since the 16th century had been dominated by theologians, historians, and philologists, who studied Spanish chronicles and native language annals but paid scant attention to the remnants of material culture. In the process, Aztecs and Maya were rediscovered as historical subjects, their histories disconnected from that of contemporary Indian peasants and recast as rivals to the great civilizations of the Old World. Ruins of monumental architecture, recovered artifacts in sculptured stone or finely crafted metals, and ancient texts inscribed on wooden lintels and bark cloth were reclaimed as part of national patrimonies to be protected by new state agencies and displayed in modern museums. On January 20, 1911, the International School for American Archaeology and Ethnology formally opened in Mexico City, and this formative period in the archaeological study of ancient peoples ended. Manuel Gamio introduced the study of stratigraphy to fieldwork practices in Mexico and the discipline was transformed once again.
The arrival of Christopher Columbus in the northern Caribbean with three Spanish ships in October 1492 marked the beginning of continuing European contact with the Americas. With his second voyage of 1493 permanent European occupation of the Caribbean began, with enormous consequences for the peoples and ecology of the region. Failing to encounter the wealthy trading societies that Columbus had hoped to find by reaching Asia, Europeans in the Caribbean soon realized that they would have to involve themselves directly in organizing profitable enterprises. Gold mining in the northern islands and pearl fishing in the islands off the coast of Tierra Firme (present-day Venezuela) for some years proved enormously profitable but depended on Spaniards’ ability to exploit indigenous labor on a large scale. The imposition of the Spanish encomienda system, which required indigenous communities to provide labor for mining and commercial agriculture, and the large-scale capture and transportation of Native Americans from one locale to another wrought havoc among the indigenous peoples of the Caribbean and circum-Caribbean, resulting in high mortality and flight. Spaniards in the islands soon sought to supplement indigenous labor by importing African slaves who, in the early 16th century, became a significant if not always easily controlled presence in the region. From the earliest years the Spanish Caribbean was a complex, dynamic, and volatile region characterized by extensive interaction and conflict among diverse groups of people and by rapid economic and institutional development. Although the islands became the launching grounds for subsequent Spanish moves to the nearby mainland, throughout the 16th century and beyond they played a crucial role in sustaining Spain’s overseas empire and integrating it into the larger Atlantic system.