This article draws on participant observation research in a Civil Police station (delegacia) in the city of São Paulo, Brazil, to disentangle existing notions of police resistance to democratic change. Through processes such as “talk of castigation,” the Civil Police reproduce three kinds of authority—public, institutional, and criminal—that influence how police work is done. These authorities are antagonistic, battling over different normative worldviews and notions of acceptable police practice, and these antagonisms result in police work that is often a conflicted amalgam of democratic, institutional, and criminal pressures. The slow pace of democratic change at this police station emerges from not one but multiple modes of resistance that complicate how police can do their work.

Considerable research has been conducted on the relationship between socioeconomic inequality and political engagement. However, there is little consensus on the exact nature of the relationship, and considerable variation in the relationship exists even among countries with similar levels of inequality. This lack of clarity in the literature exists because the impact of inequality on engagement is not constant, but changes depending on the strategic choices of political leaders. Populist leaders; who tend to explicitly connect political and socioeconomic exclusion, can activate latent grievances around inequality. Using data from the Latin American Public Opinion Project, we show that inequality leads to disengagement among the poor in most contexts but increases engagement under populist rule. In other words, a primarily structural relationship is mediated by political variables. Even though the severity of inequality is outside the control of any political actor, leaders' reaction to inequality can dramatically alter its impact on mass political behavior.

I examine how domestic workers have fared legally and politically in post-transition democracies in Latin America. Paid domestic work employs more than 15 percent of the economically active female population in Latin America, yet national labor codes tend to mandate lower salaries and benefits and longer working hours to those working in this sector. They also suffer from race, gender, and class discrimination. Although organizations advocating for domestic workers have demanded equal rights, political actors in the region have been extremely reticent to respond to these demands. By analyzing domestic workers' legal rights across the region and process-tracing political reforms in Chile and Bolivia, I find that although elite resistance to change is a constant, under the right circumstances, domestic workers can gain legal reforms. Domestic workers' social allies are labor, feminist, and indigenous organizations; however, to get the attention of these allies, and consequently to pressure politicians, they must first organize autonomously and publicize their cause. Although leftist parties are more likely to be receptive to their cause, they need pressure to act on behalf of the needs of such a marginalized group. Once they do, however, they need not be majority parties to get the issue on the agenda. The key political battle is getting and keeping the issue of domestic workers' rights on the political agenda; once it goes to a vote, it is unlikely to be rejected.

Este artículo estudia la circulación y apropiación de la legislación electoral en Colombia entre 1855 y 1886. Ofrece algunas respuestas y una nueva perspectiva para el estudio de la propagación, recepción y lectura de la democracia en Colombia e Hispanoamérica en el siglo XIX. El trabajo abre con un estudio de la circulación de las constituciones y las leyes electorales, en un esfuerzo por examinar las distintas maneras en que los gobernantes, periódicos, librerías y tiendas expandieron este campo de la cultura escrita. Se ofrece también un análisis de cómo se apropiaron de esta legislación electoral numerosos sectores de la sociedad en distintos contextos. El ensayo concluye con unas reflexiones acerca de las dos primeras secciones, cuestiona algunos lugares comunes de la historiografía imperial acerca de las repúblicas de Hispanoamérica, e indaga por el lugar que tuvo la circulación de estas constituciones y leyes electorales en un mundo todavía dominado por los imperios y los reinos.

Comparative analysis of two Salvadoran towns with similar patterns of international migration but different historical land-tenure patterns reveals the emergence of radically different development strategies. Whereas in one case, mostly landed households with a history of farming commercially have been selling land and abandoning agriculture, in the other case, previously landless households whose members worked as sharecroppers before the onset of migration have been acquiring land and farming as much as possible. The opposite processes at work in these two cases raise important theoretical questions for both migration and development studies. Using ethnographic, census, and historical data, I examine how and why land ownership, under particular historical circumstances, conditions the impact of migration on development.

The ethnic-cultural (re)naissance in Chile is currently undergoing an expansion as well as a diversification along lines of minority cultures and gender differentiations. Since the explosion onto the Chilean literary landscape of the bilingual poet Leonel Lienlaf in 1989, Mapuche-Huilliche writers have come into the spotlight of academia, state, and popular culture critics. Younger generations of Huilliche poets are distinguishing themselves through a hybrid, reflexive, and literary expressiveness. In opposition to the poetry that is tied to indigenous cultural institutions, orality, and traditional rural forms of existence, these poets thrive and strive for a pluricultural and complex way of living and expressing themselves. This work explores a selection of poets and their individual circumstances in an attempt to delineate the differences within and between these poets and the more traditional ones, and suggest a greater cultural change that is coming about in south Chile.

Recent studies of the history of Mexican cinema continue to speak of the complex relations between the state and the film industry, and the most frequently analyzed aspects tend to be the same: the reach and forms of censorship, as well as the financial dependence on the state. To broaden this perspective, I propose a classification of cinematic discourses that represent the relations between film characters and state powers. I discuss four basic modes of representation that, determined by historical and economic circumstances, reflect and mediate the attitudes and dispositions of viewers toward the political regime. For each mode, I discuss a sequence in a paradigmatic film, analyzing visual and ideological aspects in relation to the political moment at the time of the film's release. Finally, I argue that, despite the resurgence of the Mexican cinema and a more critical tone in its approach to state institutions, fictional films still rest on indirect and allegorical representations of recent events. This is due to the uncertainty of the prolonged and still-incomplete transition to institutional democracy in Mexico.

Latin American urban areas often comprise large low-income former shantytown areas that originated as illegal land captures and that have been consolidated through self-build over thirty years or more. Today most of the original households still live in their homes, often alongside adult children (and grandchildren). As part of the Latin American Housing Network study (www.lahn.utexas.org), this article reports on survey research for Mexico and describes the stability and nature of these shared arrangements and the considerable asset value now represented by these properties. Although these properties are often considered patrimonio para los hijos, many consolidator pioneers are aging, so that the issue of property inheritance has become salient, especially for second-generation adult children and their families. However, fewer than 10 percent of owners have wills, and most will die intestate, often having made verbal inheritance arrangements regarding their “estate.” This augurs the rise of a new round of informality of property holding that bears little relation to the national and state legal provisions that actually govern inheritance succession, whether through wills or via intestacy provisions. The article describes the various legal codes that prevail in Mexico relating to marriage and acquisition and assigning of property upon death, and it offers several case scenarios of interfamilial and intragenerational conflict, especially insofar as these relate to gender and social constructions of inheritance rights among the poor.

In Latin America, indigenous identity claims among people not previously recognized as such by the state have become a key topic of anthropological and sociological research. Scholars have analyzed the motivations and political implications of this trend and the impacts of indigenous population's growth on national demographic indicators. However, little is known about how people claiming indigenous status constructs the meaning of their indigenous ethnicity. Drawing from sixty-four in-depth interviews, focus-group analyses, and participant observation, this article explores the double process of identity construction: the reconstruction of the Arapium indigenous identity and the creation of the Jaraqui indigenous identity in Brazil's Lower Amazon. The findings reveal six themes that contribute to the embodiment of a definition of indigenous identity and the establishment of a discursive basis to claim recognition: sense of rootedness, historical memory, historical transformation, consciousness, social exclusion, and identity politics.

Analisam-se neste artigo as principais concepções elaboradas por Paulo Freire (1921-1997) a respeito da educação e da mudança social, exercício que permitirá assinalar, no final do trabalho, que sua principal proposta, aquela pedagogia mediante a qual os oprimidos conseguiriam tomar consciência da dominação que sofriam, era uma estratégia complementar a outras formas de luta que assumiam os setores populares, incluindo aquelas que se apoiavam na violência. Para atingir esses objetivos o trabalho contará com quatro seções: na primeira se deterá no processo mediante o qual ele se alfabetizou, na segunda se examinarão as características que fizeram que sua proposta de alfabetização e conscientização tivesse tão boa acolhida, na terceira se contextualizarão suas reflexões no movimento intelectual regional que se propunha contribuir para a construção de uma nova sociedade, e na quarta se precisará o papel que ele outorgava à educação na luta revolucionária.

Apesar de alguns autores definirem “indigenismo” e “indianismo” como movimentos ideológicos de amplas proporções—definição compartilhada por indigenistas e indígenas, e por outros segmentos das sociedades nacionais com suas próprias agendas de proteção aos índios—o presente artigo questiona perspectivas estritamente nacionais do indigenismo/indianismo para reinterpretá-lo como uma filosofia social do colonialismo, que adquire a característica geral de ideologia e prática de dominação dos Estados nacionais latino-americanos, em particular no México e no Brasil. O argumento central é o fato de que “indigenismos” e “indianismos” quando observados sob as lentes dos processos latino-americanos deformação dos Estados e de construção nacional, compartilham do contexto da “colonialidade do poder” e, nesse sentido, podem ser interpretados como variações concomitantes de um processo histórico mais amplo de subordinação e potencial aniquilação da diversidade indígena do continente. Ao propor uma etnografia do indigenismo em perspectiva comparada, esse artigo promove uma melhor compreensão das variadas formas adquiridas pelo pensamento social e pela práxis política sobre os índios nas Américas, analisando até que ponto as transformações e movimentos do pensamento social e das ações indigenistas contemporâneas traduzem, de fato, rupturas mais do que continuidades com seu passado colonial. Trata-se de estudar o indigenismo e as políticas indigenistas como ponto de partida para melhor compreender os regimes de indianidade construídos no processo deformação dos Estados nacionais na América Latina e seus efeitos de poder sobre a etnicidade e formas de auto-determinação indígenas.