In rediscovering the interpenetration of popular culture and politics in Latin America, and thus the ways these realms mutually constitute one another, scholars have also witnessed the analytic irruption of one particular cultural field: religion. Close attention to grassroots political culture allows us to probe how people's spiritual subjectivity and political subjectivity overlap and cross-fertilize one another. In the process, religion shapes political outcomes in ways often unintended. Two further analytic insights are discussed: First, analysis of lived religion must partially decenter religious institutions from the focus of analysis but also pay attention to how institutions shape spiritual and political subjectivities. Second, our theoretical frameworks—while rightly rejecting dominant Western forms of anti-body dualism—must preserve analytic place for a realm of human experience termed here “embodied dualism” or “experiential dualism.”

This article analyzes Salvadoran newspaper coverage of a social movement struggle that emerged in 2002 to prevent the privatization of the health-care system. Movement groups pursued their policy goals through both extrainstitutional protest and formal legislative channels. Through an analysis of news content, this article examines whether these different components of the movement's claims-making repertoire influenced the portrayal of the movement's goals, actors, and actions by one of the major Salvadoran news dailies. The analysis reveals that, compared to protest events, legislative processes that the movement set in motion generated coverage that was more sympathetic to the movement and that presented greater interrogation of government and elite plans for health-care reform.

En un contexto histórico de expansión educativa, mejora de los rendimientos de la educación y aumento de la participación de la mujer en la actividad económica, este artículo examina y compara las pautas y tendencias en homogamia educativa en México y Brasil entre 1970 y 2000. Concretamente, tratamos en perspectiva temporal y comparada las siguientes cuestiones: grado y alcance de la homogamia educativa y simetría en las relaciones de género. Para ello utilizamos las muestras armonizadas de microdatos de los censos de México 1970, 1990 y 2000, y de Brasil 1970, 1980, 1991 y 2000, puestas a disposición por el proyecto IPUMS-International. Los resultados muestran un aumento de la homogamia entre las capas más instruidas y una disminución de la hipergamia femenina en ambos países. Comparativamente, la homogamia educativa es mayor en Brasil que en México, reflejo de una mayor desigualdad social, mientras que las diferencias de género son mayores en México.

Social spending by central governments in Latin America has, in recent decades, become increasingly insulated from political manipulation. Focusing on the 3×1 Program in Mexico in 2002-2007, we show that social spending by local government is, in contrast, highly politicized. The 3×1 Program funds municipal public works, with each level of government—municipal, state, and central—matching collective remittances. Our analysis shows that 3×1 municipal spending is shaped by political criteria. First, municipalities time disbursements according to the electoral cycle. Second, when matching collective remittances, municipalities protect salaries of personnel, instead adjusting budget items that are less visible to the public, such as debt. Third, municipalities spend more on 3×1 projects when their partisanship matches that of the state government. Beyond the 3×1 Program, our findings highlight the considerable influence that increasing political and economic decentralization can have on local government incentives and spending choices, in Mexico and beyond.

We examine the promise and accomplishments of New Social Movement (NSM) theory for understanding recent social movements in Latin America. After delineating and critiquing the key premises and concerns of NSM analyses, we demonstrate how a conceptual frame combining political economy and political sociology accounts better for the origins and trajectories of the social movements, including two of the most important in Latin America, Brazil's Movement of the Landless Rural Workers (MST) and Bolivia's Movement toward Socialism (MAS).

Latin American global cities have embraced international tourism as a pillar of economic development. Even as tourism has recently grown dramatically, some cities have succeeded and others have failed at capturing international tourists and delivering benefits to the population. This article examines the role of new public institutions (tourism ministries) and social structure from 2000 to 2010 in Buenos Aires, Havana, and Rio de Janeiro. Based on extensive fieldwork and interviews, the evidence shows that both policy choices and social structure shape the composition of international tourism. Prospect theory and economic crisis help explain the emergence of entrepreneurial and innovative bureaucracies. Buenos Aires is an example of innovative inclusive tourism, Havana exhibits innovative disarticulated tourism, and Rio de Janeiro features stagnant urban enclave tourism.

El régimen militar (1973–1990) ha sido investigado en diversos ámbitos: político, jurídico, institucional, económico, derechos humanos, mediático, entre otros. Sin embargo, poco se ha indagado respecto a los cambios y alteraciones que experimentó el entorno estético cotidiano como consecuencia de la dictadura. Menos aún se ha investigado sobre aquellas actividades culturales y/o manifestaciones artísticas que fueron promovidas o apoyadas por el régimen militar. Éstas, analizadas desde una perspectiva de conjunto, podrían dar cuenta de aquellos rasgos que marcaron su producción simbólica, ya sea promoviendo ciertos modos de ver, ritos y sensibilidades o reprimiendo aquellas prácticas e imaginarios propios del sistema democrático. El presente artículo considera algunos antecedentes del golpe estético que vivió Chile entre los años 1973 y 1975, como consecuencia del golpe militar generado el 11 de septiembre de 1973. La expresión golpe estético simboliza el proceso de transformación y cambio experimentado en aspectos de la vida cotidiana, producto del quiebre que se produjo con el proyecto socio-cultural de la Unidad Popular (UP).

Drawing on the literature on the social construction of public policy, this article pinpoints the emergence of the trope of the “temporary Mexican,” that is, the migrant farm laborer, to the 1920 congressional hearings on the “admission of illiterate Mexican laborers.” I argue that this construction was the brainchild of southwestern agriculture and its congressional supporters who sought to conceive of the Mexican laborer in terms consistent with the eugenic, liberal, and socially conservative sensibilities of the time. What resulted from this strategic creative process was the temporary Mexican, a new breed of peon who had free will and was biologically destined to return to Mexico. This temporariness, which was what made this social construction most palatable in the 1920s, has stayed with Mexicans (and Latinos generally) to the modern day, turning them into an in-between group whose membership is always suspect.

Since 1993 to the present, a group of Mapuche activists has aired the bilingual radio show Wixage anai! in Santiago, Chile; on the other side of the Andes, another Mapuche collective, the Equipo de Comunicación Mapurbe, produced and broadcast a series of brief radio programs between 2003 and 2005 in Bariloche, southern Argentina. In this article, I argue that these radio programs constitute an exercise of Mapuche agency that challenges what I call the acoustic colonialism of corporate and criollo mass media in both countries. This article illustrates how Mapuche activists creatively use radio as a connective medium among Mapuche communities and a space for the public audibility of their own voices, sounds, and modes of speech. I analyze the history, cultural politics, and performative features of these two initiatives, engaging theoretical and critical views on sound media, state cultural policies, and politics of indigenous agency.

Utilizando los datos de las encuestas de Eduardo Hamuy realizadas en Chile antes del quiebre de la democracia de 1973, cuestionamos la supuesta rigidez ideológica del centro. Mostramos que después de 1964, aumentó la identificación con la izquierda, pero la identificación con el centro y con la derecha no varió. Además, mostramos que el Presidente Frei tuvo un apoyo alto y estable, igual que Allende. Evidenciamos que por cada chileno optimista sobre la realidad del país, había tres pesimistas. El pesimismo aumentó en los meses anteriores al golpe. No obstante, los que creían que el futuro sería mejor sistemáticamente superaban a los que pensaban que sería peor, incluso en los meses anteriores a septiembre de 1973. Si bien los de izquierda eran más optimistas, uno de cada tres derechistas o centristas también era optimista sobre el futuro. La población chilena estaba menos polarizada que la elite.

This article analyzes two sets of narratives that describe the area contained within the United Nations Educational, Scientific, and Cultural Organization's (UNESCO) Araripe Basin Geopark, the first such geological preserve in the Americas. The first group includes scientific-sounding accounts of fossils, sediments, and geological formations. The second is a series of “folk” stories that describe the sacred geography of a part of the northeastern Brazilian backlands best known for their economic backwardness and religious mysticism. Although at first glance the two sets of narratives appear wholly divergent, both treat the natural world as ancient, fluid, composed of interrelated elements, mysterious, and deeply worthy of protection. These shared conceptions have important policy implications in strategizing a sustainable tourism that will preserve the region's geological and cultural heritage while bringing economic benefits to the local population.