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The creation of Lima's red light district in 1928 marked the culminating achievement of the promoters of regulation who sought to control the spread of venereal disease by medically policing female prostitutes. Its closure in 1956 was arguably the high point of abolitionism, a transnational movement originating in the 1860s that advocated that regulation was not only ineffective from a public health perspective, but also morally wrong. The Sexual Question charts this cyclic process of regulation and abolition in Peru, uncovering the ideas, policies, and actors shaping the debates on prostitution in Lima and beyond. The history of prostitution, Paulo Drinot shows, sheds light on the interplay of gender and sexuality, medicine and public health, and nation-building and state formation in Peru. With its compelling historical lens, this landmark study offers readers an engaging narrative, and new perspectives on Latin American studies, social policy, and Peruvian history.
Contrary to claims that socialism opposed the family unit, Rachel Hynson argues that the revolutionary Cuban government engaged in social engineering to redefine the nuclear family and organize citizens to serve the state. Drawing on Cuban newspapers and periodicals, government documents and speeches, long-overlooked laws, and oral histories, Hynson reveals that by 1961, and increasingly throughout this decade, revolutionary citizenship was earned through labor. While men were to work outside the home in state-approved jobs, women found their citizenship tied to affording the state control over their reproduction and sexual labor. Through all four campaigns examined in this book - the projects to control women's reproduction, promote marriage, end prostitution, and compel men into state-sanctioned employment - Hynson shows that the state's progression toward authoritarianism and its attendant monopolization of morality were met with resistance and counter-narratives by citizens who so opposed the mandates of these campaigns that Cuban leadership has since reconfigured or effaced these programs from the Revolution's grand narrative.
Violence and The Caste War of Yucatán analyzes the extent and forms of violence employed during one of the most significant indigenous rural revolts in nineteenth-century Latin America: the Caste War of Yucatán in the tropical southeast of Mexico. Combining the results of historical, anthropological, and sociological research with the thorough investigation of primary sources from numerous archives, the book ascertains that violence was neither random nor the result of individual bloodthirstiness but in many cases followed specific patterns related to demographic, economic, political, and military factors. In addition to its use against the enemy, violence also played a role in the establishment and maintenance of order and leadership within the ranks of the contending parties. While the Caste War has been widely considered a conflict between the whites and the Maya, this book shows that Indians and non-Indians fought and died on both sides.
Why did José de León Toral kill Álvaro Obregón, leader of the Mexican Revolution? So far, historians have characterized the motivations of the young Catholic militant as the fruit of fanaticism. This book offers new insights on how diverse sectors experienced the aftermath of the Revolution by exploring the religious, political, and cultural contentions of the 1920s. Far from an isolated fanatic, León Toral represented a generation of Mexicans who believed that the revolution had unleashed ancient barbarism, sinful consumerism, and anticlerical tyranny. Facing attacks against the Catholic essence of Mexican nationalism, they emphasized asceticism, sacrifice, and the redemptive potential of violence. Their reckless enthusiasm to launch assaults was a sign of their devotion. León Toral insisted that 'only God' was his accomplice; in fact, he was cheered by thousands who dreamed of bringing the Kingdom of Christ to beleaguered Mexico.
In the sixty years following the Spanish conquest, indigenous communities in central Mexico suffered the equivalent of three Black Deaths, a demographic catastrophe that prompted them to rebuild under the aegis of Spanish missions. Where previous histories have framed this process as an epochal spiritual conversion, The Mexican Mission widens the lens to examine its political and economic history, revealing a worldly enterprise that both remade and colonized Mesoamerica. The mission exerted immense temporal power in struggles over indigenous jurisdictions, resources, and people. Competing communities adapted the mission to their own designs; most notably, they drafted labor to raise ostentatious monastery complexes in the midst of mass death. While the mission fostered indigenous recovery, it also grounded Spanish imperial authority in the legitimacy of local native rule. The Mexican mission became one of the most extensive in early modern history, with influences reverberating on Spanish frontiers from New Mexico to Mindanao.
Corruption is one of the most prominent issues in Latin American news cycles, with charges deciding the recent elections in Mexico, Brazil, and Guatemala. Despite the urgency of the matter, few recent historical studies on the topic exist, especially on Mexico. For this reason, Christoph Rosenmüller explores the enigma of historical corruption. By drawing upon thorough archival research and a multi-lingual collection of printed primary sources and secondary literature, Rosenmüller demonstrates how corruption in the past differed markedly from today. Corruption in Mexico's colonial period connoted the obstruction of justice; judges, for example, tortured prisoners to extract cash or accepted bribes to alter judicial verdicts. In addition, the concept evolved over time to include several forms of self-advantage in the bureaucracy. Rosenmüller embeds this important shift from judicial to administrative corruption within the changing Atlantic World, while also providing insightful perspectives from the lower social echelons of colonial Mexico.
Originally published in Portuguese in 1994 as Negros da Terra, this field-defining work by the late historian John M. Monteiro has been translated into English by Professors Barbara Weinstein and James Woodard. Monteiro's work established ethnohistory as a field in colonial Brazilian studies and made indigenous history a vital part of how scholars understand Brazil's colonial past. Drawing on over two dozen collections on both sides of the Atlantic, Monteiro rescued Indians from invisibility, documenting their role as both objects and actors in Brazil's colonial past and, most importantly, providing the first history of Indian slavery in Brazil. Monteiro demonstrates how Indian enslavement, not exploration or the search for mineral wealth, was the driving force behind expansion out of São Paulo and through the South American backcountry. This book makes a groundbreaking contribution not only to Latin American history, but to the history of indigenous slavery in the Americas generally.
In the first history of laywomen and the church in colonial Mexico, Jessica L. Delgado shows how laywomen participated in and shaped religious culture in significant ways by engaging creatively with gendered theology about women, sin, and guilt in their interactions with church sacraments, institutions, and authorities. Taking a thematic approach, using stories of individuals, institutions, and ideas, Delgado illuminates the diverse experiences of urban and rural women of Indigenous, Spanish, and African descent. By centering the choices these women made in their devotional lives and in their relationships to the aspects of the church they regularly encountered, this study expands and challenges our understandings of the church's role in colonial society, the role of religion in gendered and racialized power, and the role of ordinary women in the making of colonial religious culture.
The streets of Rio de Janeiro have long been characterized as exuberant and exotic places for social commerce, political expression, and the production and dissemination of culture. The Street is Ours examines the changing uses and meanings of Rio de Janeiro's streets and argues that the automobile, by literally occupying much of the street's space and by introducing death and injury on a new scale, significantly transformed the public commons. Once viewed as a natural resource and a place of equitable access, deep meaning, and diverse functions, the street has changed into a space of exclusion that prioritizes automotive movement. Taking an environmental approach, Shawn William Miller surveys the costs and failures of this spatial transformation and demonstrates how Rio's citizens have resisted the automobile's intrusions and, in some cases, even reversed the long trend of closing the street against its potential utilities.
Using the city of Puebla de los Ángeles, the second-largest urban center in colonial Mexico (viceroyalty of New Spain), Pablo Miguel Sierra Silva investigates Spaniards' imposition of slavery on Africans, Asians, and their families. He analyzes the experiences of these slaves in four distinct urban settings: the marketplace, the convent, the textile mill, and the elite residence. In so doing, Urban Slavery in Colonial Mexico advances a new understanding of how, when, and why transatlantic and transpacific merchant networks converged in Central Mexico during the seventeenth century. As a social and cultural history, it also addresses how enslaved people formed social networks to contest their bondage. Sierra Silva challenges readers to understand the everyday nature of urban slavery and engages the rich Spanish and indigenous history of the Puebla region while intertwining it with African diaspora studies.
Throughout the 1920s Mexico was rocked by attempted coups, assassinations, and popular revolts. Yet by the mid-1930s, the country boasted one of the most stable and durable political systems in Latin America. In the first book on party formation conducted at the regional level after the Mexican Revolution, Sarah Osten examines processes of political and social change that eventually gave rise to the Institutional Revolutionary Party (PRI), which dominated Mexico's politics for the rest of the twentieth century. In analyzing the history of socialist parties in the southeastern states of Campeche, Chiapas, Tabasco, and Yucatán, Osten demonstrates that these 'laboratories of revolution' constituted a highly influential testing ground for new political traditions and institutional structures. The Mexican Revolution's Wake shows how the southeastern socialists provided a blueprint for a new kind of party that struck calculated balances between the objectives of elite and popular forces, and between centralized authority and local autonomy.
This book opens new dimensions on race in Latin America by examining the extreme caste groups of colonial Mexico. In tracing their experiences, a broader understanding of the connection between mestizaje (Latin America's modern ideology of racial mixture) and the colonial caste system is rendered. Before mestizaje emerged as a primary concept in Latin America, an earlier precursor existed that must be taken seriously. This colonial form of racial hybridity, encased in an elastic caste system, allowed some people to live through multiple racial lives. Hence, the great fusion of races that swept Latin America and defined its modernity, carries an important corollary. Mestizaje, when viewed at its roots, is not just about mixture, but also about dissecting and reconnecting lives. Such experiences may have carved a special ability for some Latin American populations to reach across racial groups to relate with and understand multiple racial perspectives. This overlooked, deep history of mestizaje is a legacy that can be built upon in modern times.
This book examines the emergence, development, and demise of a network of organizations of young leftist militants and intellectuals in South America. This new generation, formed primarily by people who in the late 1960s were still under the age of thirty, challenged traditional politics and embraced organized violence and transnational strategies as the only ways of achieving social change in their countries during the Cold War. This lasted for more than a decade, beginning in Uruguay as a result of the rise of authoritarianism in Brazil and Argentina, and expanding with Che Guevara's Bolivia campaign in 1966. These coordination efforts reached their highest point in Buenos Aires from 1973 to 1976, until the military coup d'état in Argentina eliminated the last refuge for these groups. Aldo Marchesi offers the first in-depth, regional and transnational study of the militant left in Latin America during the turbulent 1960s and 1970s.
Liberalism as Utopia challenges widespread perceptions about the weakness of Mexico's nineteenth-century state. Schaefer argues that after the War of Independence non-elite Mexicans - peasants, day laborers, artisans, local merchants - pioneered an egalitarian form of legal rule by serving in the town governments and civic militias that became the local faces of the state's coercive authority. These institutions were effective because they embodied patriarchal norms of labor and care for the family that were premised on the legal equality of male, adult citizens. The book also examines the emergence of new, illiberal norms that challenged and at the end of the century, during the dictatorship of Porfirio Díaz, overwhelmed the egalitarianism of the early-republican period. By comparing the legal cultures of agricultural estates, mestizo towns and indigenous towns, Liberalism as Utopia also proposes a new way of understanding the social foundations of liberal and authoritarian pathways to state formation in the nineteenth-century world.
Tetzcoco was one of the most important cities of the pre-Hispanic Aztec Empire. When the Spaniards arrived in 1519, the indigenous hereditary nobles that governed Tetzcoco faced both opportunities and challenges, and were forced to adapt from the very moment of contact. This book examines how the city's nobility navigated this tumultuous period of conquest and colonialism, and negotiated a place for themselves under Spanish rule. While Tetzcoco's native nobles experienced a remarkable degree of continuity with the pre-contact period, especially in the first few decades after conquest, various forces and issues, such as changing access to economic resources, interethnic marriage, and intra-familial conflict, transformed Tetzcoco's ruling family into colonial subjects by the century's end.
The great many shrines of New Spain have become long-lived sites of shared devotion and contestation across social groups. They have provided a lasting sense of enchantment, of divine immanence in the present, and a hunger for epiphanies in daily life. This is a story of consolidation and growth during the seventeenth and eighteenth centuries, rather than one of rise and decline in the face of early stages of modernization. Based on research in a wide array of manuscript and printed primary sources, and informed by recent scholarship in art history, religious studies, anthropology, and history, this is the first comprehensive study of shrines and miraculous images in any part of early modern Latin America.
Royalist Indians and slaves in the northern Andes engaged with the ideas of the Age of Revolution (1780–1825), such as citizenship and freedom. Although generally ignored in recent revolution-centered versions of the Latin American independence processes, their story is an essential part of the history of the period. In Indian and Slave Royalists in the Age of Revolution, Marcela Echeverri draws a picture of the royalist region of Popayán (modern-day Colombia) that reveals deep chronological layers and multiple social and spatial textures. She uses royalism as a lens to rethink the temporal, spatial, and conceptual boundaries that conventionally structure historical narratives about the Age of Revolution. Looking at royalism and liberal reform in the northern Andes, she suggests that profound changes took place within the royalist territories. These emerged as a result of the negotiation of the rights of local people, Indians and slaves, with the changing monarchical regime.
Modern Mexico derives many of its richest symbols of national heritage and identity from the Aztec legacy, even as it remains a predominantly Spanish-speaking, Christian society. This volume argues that the composite, neo-Aztec flavor of Mexican identity was, in part, a consequence of active efforts by indigenous elites after the Spanish conquest to grandfather ancestral rights into the colonial era. By emphasizing the antiquity of their claims before Spanish officials, native leaders extended the historical awareness of the colonial regime into the pre-Hispanic past, and therefore also the themes, emotional contours, and beginning points of what we today understand as 'Mexican history'. This emphasis on ancient roots, moreover, resonated with the patriotic longings of many creoles, descendants of Spaniards born in Mexico. Alienated by Spanish scorn, creoles associated with indigenous elites and studied their histories, thereby reinventing themselves as Mexico's new 'native' leadership and the heirs to its prestigious antiquity.
In May 1962, as the struggle for civil rights heated up in the United States and leaders of the Catholic Church prepared to meet for Vatican Council II, Pope John XXIII named the first black saint of the Americas, the Peruvian Martín de Porres (1579–1639), and designated him the patron of racial justice. The son of a Spanish father and a former slavewoman from Panamá, Martín served a lifetime as the barber and nurse at the great Dominican monastery in Lima. This book draws on visual representations of Martín and the testimony of his contemporaries to produce the first biography of this pious and industrious black man from the cosmopolitan capital of the Viceroyalty of Peru. The book vividly chronicles the evolving interpretations of his legend and his miracles, and traces the centuries-long campaign to formally proclaim Martín de Porres a hero of universal Catholicism.