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From Race to Class:: Insurgent Intellectuals de provincia in Peru, 1910–1970
... A number of new studies on Mariá tegui, a favourite subject of the Nueva Historia, dwell on dimensions of the Amauta's life and works that have been largely overlooked, such as his childhood (Rodríguez Pastor 1995), his role in the 1917 Lima cemetery scandal (Stein 1997) and the roots of his indigenist thinking (Leibner 1999). 7 Of late, the study of race and racism, and ethnicity, often relegated to secondary importance by the Nueva Historia's insistence on class analysis, has benefited from studies by Manrique (1993Manrique ( , 1995aManrique ( and 1999, Poole (1997) and de la Cadena (2000). The history of immigration has similarly received renewed attention. ...
This paper attempts to test to what level the distinction can be made between Maoism, Mao Tse-Sung’s theory of revolutionary communism, as it functioned in China during the People’s Revolution and in South America. This paper will compare the Maoist ideology of two Maoist leaders and their revolutionary movements: Mexico’s Florencio Medrano and Peru’s Abimael Guzman.
This paper re-evaluates the role and significance of Che Guevara and focismo in the strategic debate on insurgent warfare. It argues that Guevara’s approach to making revolution in Latin America and the Third World emerged out of his own earlier escapades as a restless tourist travelling through South and Central America in the early 1950s. Guevara’s life was one marked by a struggle to define an identity in a continent that he saw as dominated by the informal imperial power of the US. Focismo crystallised in the years after the Cuban Revolution in 1959 into an ideological concept supportive of the Castro regime’s claims to provide a distinctive new model of Third World revolution in opposition to those of the Soviet Union and China. Focismo has survived in the contemporary era as an approach that partly describes some modern terrorist and Jihadist movements in the Middle East.
Drawing upon the tools of Foucaultian-inspired governmentality, this article traces the narratives of ‘good citizenship’ that are normalized through contemporary programs to promote asset accumulation through formal savings. It suggests that savings promotion programs embody a particular conception of good citizenship defined by a neoliberal ethos of individual risk management and asset accumulation. It traces this through the Proyecto Capital program to promote personal savings accounts, which is being implemented in conjunction with Peru's conditional cash transfer program Juntos. It pays attention to the capacities, habits, and attitudes which these programs seek to foster, and locates these within a longer, discontinuous history of citizen improvement and reform. In doing so, it aims to disrupt the promotion of formal savings as a common-sense solution to poverty.
Indigenous peoples form a sizable and well-organized minority in many Latin American countries, such as Ecuador, Peru, Mexico, Colombia and Chile, and represent a majority of the population in Bolivia and Guatemala. Though indigenous peoples' political and cultural movements have gained international visibility in recent years – most notably though the Zapatista uprising in Mexico, and the eco-politics of some Amazonian groups such as the Kayapó – indigenous mobilization has deep historical roots in the experience of conquest, colonization and state formation. This seminar will examine indigenous peoples' social movements in Latin America. We will evaluate the intellectual roots of these movements and the political, economic and cultural gains achieved by indigenous peoples during the past 30 years, and will consider the challenges and limitations that these movements face in a rapidly globalizing world. There are many things that this seminar does not do: it does not provide a country-by-country or group-by-group accounting of indigenous movements in Latin America. As a result, some important indigenous movements receive little or no attention. Notably absent is in-depth consideration of political mobilization among the Mapuche peoples of Chile, and Brazil's Amazonian indigenous groups. Similarly, little attention is paid to the Zapatista movement – an icon of indigenous mobilization, and perhaps the most celebrated social movement in contemporary Latin America. Rather, this seminar considers cross-cutting themes shared by indigenous movements throughout Latin America, such as relations with the state, representations of ethnic identity, organizational strategies, and resource and territorial struggles. Thus, the course focuses on common issues and problems, while recognizing the tremendous diversity between and within indigenous peoples and their political movements in Latin America. Empirically, the seminar focuses on those regions with the highest concentrations of indigenous population: Mesoamerica (especially Guatemala and the Mexican state of Chiapas), and the central Andes (particularly Ecuador, Bolivia, and Peru).
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