In the village of Ch'umil in northern Guatemala's Maya Biosphere Reserve, competing heritage claims to Maya archaeological sites and artifacts politicize the region's cultural and ecological landscapes. Using a geographical understanding of the production of space (Lefebvre 1991), I ethnographically unpack Ch'umil residents' definitions of cultural and ecological heritage that reflect village-level histories of living and laboring in forests and archaeology sites surrounding Ch'umil. Villagers' definitions of heritage contrast sharply with the spatial claims made by global heritage advocates who campaign to designate the region as a UNESCO World Heritage site. Analyzing the politics of scale underpinning these conservation practices reveals that when global heritage advocates speak on behalf of a universal humanity, they often render local-level heritage claims invisible and illegitimate. This article urges heritage managers and cosmopolitan theorists who debate the ethics of mitigating global and local heritage claims to reconsider this spatial binary altogether.

An ethnic church from the Middle East without a missionary tradition has grown in a decade to several hundred parishioners in Santa Cruz de la Sierra, Bolivia. Using anthropology and ethnographic methods, this article argues that interculturality, even if marked by subjectivity, equivocations, culturalism, and ephemerality, can also be characterized by the seduction of symbols, mutual appropriation, and inclusion. I will give particular attention to the role of assigned beauty and awe in the constitution of meaning and show that shared relational intelligence and the emotional security provided by the priests allow for semiotic distortions to be overcome.

The article reflects on the relation of drama, image, and anthropological “writing” from a visual anthropological perspective, based on the case of the Hã-Hã-Hãe indigenous people from northeastern Brazil and the production of a short participatory video documentary in support of the Hã-Hã-Hãe's case. Drama is discussed as a genre that provides the basis not only for the filmic representation of the Hã-Hã-Hãe's struggle for recognition but also for the public negotiation of the Indians' story and the social drama of which they are a part. Due to the nature of the subject, the article is presented as a work in progress, tracing the author's engagement with a continuously developing narrative and seeking to give an account of the fragmentary and event-oriented nature of ethnographic representation.

El artículo analiza los movimientos indígenas de México, los cuales exigen del gobierno central y de la sociedad en general el reconocimiento de México como una nación cultural y lingüísticamente plural. El municipio, implantado inicialmente en México por los españoles como instrumento de conquista, ha sido esculpido por los indígenas como un espacio desde el cual pueden defender su derecho a ser diferentes y a contrarrestar las políticas estatales. En espacios locales, independientemente de las posiciones políticas y las discusiones ideológicas, los indígenas han mantenido, recreado o elaborado formas de gobierno que se distinguen de aquellas localidades consideradas mestizas o no-indígenas. También las comunidades, localidades, en distintos momentos históricos se han valido de esta institución como un medio de defensa, resistencia e impugnación de las políticas del Estado.

I discuss how the chorographic view of landscape in Spanish cartography was at variance with the perspective of terrain represented in Andean mapping media when both traditions converged upon the implementation of the Crown-mandated surveys known as the “Relaciones Geográficas del Peru” (1577–1586). These surveys were collected and transcribed by modern editors for publication. The sole map included in the Relaciones may have been due to the self-interest of the Spanish author. The continued use of Andean media and the art of “memory mapping,” both of precontact origin, may explain why indigenous mappings did not enter the Relaciones record. This memory activity was, and is still, manifested during the ritualized traversing of community-held land boundaries. Therefore, the few extant paper-like mappings had been appended to land-litigation documents. I examine how the visualized route and the naming of topographical features underlie three sixteenth-century mappings and their accompanying judicial accounts (relaciones). These mappings and accounts display the native Andeans' adaptation of precontact place identification practices to Spanish boundary-marking methods. The mappings demonstrate a hybrid cartographic art, which combines manuscript and block print within the pictorial format. In one of the maps the artist-scribes include a relación in Quechua (and its Spanish version), a rare example of this genre in Andean letters. Indigenous cabildo authorities, exemplified by Felipe Guarnan Poma de Ayala, adopted writing practices by recording place names. This activity led to a pan-Andean lexicon of toponymns for judicial purposes. Contemporary ethnographic research on current walkabout customs could further elucidate the genesis of these Colonial Andean mappings and lead to the recovery of other specimens.

This article accounts for the role that partisan divisions played in shaping variation in mass preferences for market-oriented policies in Latin America during the 1990s. Most of the existing studies on attitudes toward market reforms have focused on issues such as the timing of reforms, the presence of economic crises, and how economic performance shaped citizens' preferences. Fewer studies have investigated whether partisan cleavages translated into divergent preferences toward market reforms. Were there systematic differences between left- and right-wing voters in their preferences toward market reforms? Did left-wing voters oppose these policies and right-wing voters favor them? Which of these structural transformations—state retrenchment or trade liberalization—witnessed greater mass polarization along partisan lines? This article answers these questions with the use of a mass survey on public opinion about market reforms conducted by Mori International in eleven Latin American countries in 1998.

In recent decades, the impacts of climate on society and on human well-being have attracted increasing amounts of attention, and the forecasts that predict such impacts have become more accurate. Forecasts are now distributed and used more widely than they were in the past. This article reviews three cases of such use of forecasts in Latin America. It shows that in all cases, the users are concentrated in particular sectors and regions (agriculture in the Argentine pampas, fisheries on the Peruvian coast, water resources in northeastern Brazil) and that the forecasts are distributed not by government agencies but by intermediate organizations—semistatal organizations or nongovernmental organizations. It draws on the concept of environmental citizenship to discuss these cases and assesses them for such attributes of citizenship as equity, transparency, accountability, and promotion of collective goals. It traces the implications of these cases for the current era of global warming.

Northern Veracruz has experienced dramatic transformations in its landscape over the longue durée. Geological forces shaped it into the northernmost tropical rain forest in the Americas. Paleolithic humans appeared as early as 7600 BCE and tinkered with it, exploiting it for their own survival for thousands of years. Their ecological footprint was light enough until the communities grew and adopted agriculture. At that point, around 2500 BCE, the landscape of the Huasteca Veracruzana became more humanized, but the survival of the rainforest was not at risk, even when the first towns formed in the first centuries of the Common Era. Urbanization and civilization were highly localized, collapsing for reasons not well understood. The rainforest thus endured to confront Spanish colonialism in the 1500s. Changes in the land were uneven under the Spanish, however, and the rainforest outlasted colonial rule as well as the turmoil of nineteenth-century national politics. Transformation came in the twentieth century, as a result of oil extraction. Under the oil barons, the Huasteca experienced the full impact of capitalism and industrialization. Between 1900 and 1940, the oil industry eliminated the rainforest, leaving the Huasteca open to further environmental change. In the aftermath of oil, the landscape shifted to grasslands and monocrop agriculture. Oil remained present but largely in disguise: as petrochemical inputs to force poor soils to sustain citrus production and cattle ranching.

Deforestation in Latin America, especially in the Amazon basin, is a major source of greenhouse gases such as carbon dioxide that contribute to global warming. Protected areas play a vital role in minimizing forest loss and in supplying key environmental services, including carbon sequestration and rainfall regulation, which mitigate the adverse impacts of climate change amid a rising tide of economic development in the region. The area of protected forest has expanded rapidly since 1980 to cover one-fifth of Latin America and more than two-fifths of Amazonia, a region whose rain forest captures some 40 percent of Latin America's carbon emissions. The reserve sector has traditionally suffered from severe underfunding, but the possibility of new resources being generated through financial compensation for “reduced emissions from deforestation and forest degradation” (REDD) or “avoided deforestation” under a new Kyoto protocol after 2012 could help strengthen the environmental and social roles of protected areas. However, a number of major implementation and governance challenges will need to be addressed.