This special issue, fruit of an American Historical Association panel on the entanglements of Catholicism and nationhood after Mexico's Cristero War (1926-29), offers five new histories that cumulatively give the lie to anything so monolithic as a twentieth-century “Catholic history.” As is well known, the Cristero War was a major armed confrontation between the Church and the postrevolutionary state and their respective bases, followed, as the story goes, by an uneasy truce and an enduring coexistence lasting for decades, to the 1950s and perhaps to the 1970s.

In Lima in the seventeenth century, both free and enslaved black women held elected leadership roles in black confraternities (corporate bodies of lay Catholics). These women occupied a public position generally reserved for men; their Spanish and indigenous counterparts did not hold comparable roles. Though their experiences have not been documented in scholarly literature, they were highly visible in their own lifetimes. In ecclesiastical court, they acted as the confraternity's legal agents. In everyday operations, they were primarily responsible for collecting and managing funds. This gave them a large say in how money ought to be spent, whether on festivals, members’ funerals, medical aid, or financial support for imprisoned members. Though black limeños made up a majority of the city's population, other forms of mutual aid were often inaccessible to them. Confraternity leaders in general, and these women in particular, managed one of their community's only officially recognized spaces for civic organization. As the century wore on, men successfully challenged the women's authority in court, and militia officers became more and more central to leadership. Yet even with that curtailment, these positions gave black women in Lima a degree of publicly acknowledged power highly unusual for early modern women.

In this paper I carry out a microphilological study of a section of the Codex Indianorum 7, a colonial devotional manuscript in Nahuatl preserved in the John Carter Brown Library. It contains wisdom teachings derived from the biblical Book of Tobit and directed to both parents and their children. I argue that this hitherto unstudied text reveals the Native author's liberty to creatively mold and adapt a culturally remote European prototype into the Native genre of oratorical art—the huehuehtlahtolli, or “words of the elders.” The author also skillfully embedded and contextualized the content of the biblical instruction in local cultural meanings understandable and valid to an Indigenous audience. As an example of cross-cultural translation and colonial textual production, this source provides new insights into Native forms of agency, intellectual autonomy, and acculturation strategies reflected in creative dialogues with European traditions, developed and maintained despite the seemingly substitutive Christianization policies imposed on Indigenous people in the sixteenth century.

This short essay, prepared on the occasion of the conferral of the Distinguished Service Award of the Conference on Latin American History, uses various examples to illustrate the pleasure to be drawn from the day-to-day work of academic history. It opens with reflections on the practice of transcription, the act of bringing recognizable syllables and words out of the often baffling strokes of the pen that have left ink on paper. Although the wave of digitization has increased the sum total of material easily available to us, it is when we do the work of paleography, reducing the continuous lines of manuscript to something close to the discontinuities of type, that we find that our brains can hold on to the words and carry the interpretation forward. After transcription often comes translation, converting the formulas, idioms, and idiosyncrasies of past speech into language intelligible to our readers. As we translate, we are forced to acknowledge our own uncertainties about the meaning of texts, and to make the provisional choices that resolve ambiguity. Across both of these tasks we are nourished by collaboration, the talking and writing together that makes the study of the past into a social activity. Eager collaboration turns the practice of history into a double dialogue, with the documents and with our colleagues, engaging the mind and the spirit and bringing what can only be called joy.

This article examines the cultural and political repertoire that contributed to Catholics’ understanding of violence as a legitimate means to resist the secular state in 1930s Mexico. Following the end of the Cristero War (1926-29), the Church officially and overtly rejected the use of violence by Catholics as a means to defend religious freedom. However, many Catholic militants and organizations continued to support violence as a last but necessary recourse to resist the country's so-called tyrannical government and to build a Catholic nation that would recognize the kingship of Christ on earth. Informed by noncanonical understandings of martyrdom, sacrifice, and redemptive violence, as well as by an intransigent view of politics, these Catholics regarded violence as a moral response against the injustices and dangers posed by what they considered an oppressive and blasphemous state. The article is based on the examination of a series of violent events perpetrated by Catholic militants during the 1930s, as well as on the analysis of several newspapers, official documents, and Catholic publications. Contrary to government portrayals of Catholicism as a top-down, monolithic, and unchanging set of institutions and practices that promoted recalcitrant forms of religious militancy, Catholics were in fact deeply divided regarding the legitimacy of violence along theological, moral, and practical grounds.

This article traces women's involvement in Colombia's mid nineteenth-century Liberal Revolution, particularly the 1860 Liberal-Federalist revolt led by General Tomás Cipriano de Mosquera and the two-and-a-half year civil war, or Federalist War, it precipitated. It uses personal correspondence and other archival sources to trace that involvement, highlighting how women both participated in the war, taking sides with one or another of the country's two rival political parties (Liberals or Conservatives), and shaped the larger partisan contest in which the fighting was embedded. It shows first how Mosquera's female supporters cooperated with him, offering logistical support and information that proved critical to the Liberal-Federalists’ eventual victory. It also shows how Conservative women opposed or resisted Mosquera and his followers. The article, moreover, examines the efforts of members of both groups of female partisans—pro-Mosquera Liberals or “Rojas” and anti-Mosquera “Godas”—to influence politics and public opinion, whether through private, behind-the-scenes personal conversation or through the spread of news, and sometimes disinformation. Above all, it reveals how women shaped the wartime public sphere through their active participation in the so-called ‘war of words’—the fierce ideological and rhetorical struggle that defined the very terms and meaning of the conflict.

This article analyzes the meanings and uses of crosses in the interactions among diverse indigenous groups and colonizers in the Sonoran frontier of northern New Spain during the eighteenth century and beyond. By showing that colonial expansion was a process that included persuasion within a context of violence, it highlights diplomacy through exchanges facilitated by cultural parallels and hybridity between Christian and precontact Amerindian symbols and rituals. This approach illustrates that the sign of the cross became a widespread mechanism for initiating peaceful interactions. The emphasis on the hybrid use of crosses provides insight into the fluid interactions among Natives and colonizers through the adoption of this symbol and the role these Native groups had in implanting colonial culture in their societies. Ultimately, it shows the indigenous peoples’ reactions and strategies under colonial presence.

Scholars often assume that women's exclusion from the modern civil-religious cargo system in Mexico is a colonial legacy. But an analysis of Chiapas's surviving colonial cofradía books, approximately 200 in all, reveals that formalized female religious leadership was widespread in this region during the colonial period. Close to 50 cofradías in over 20 different towns elected female officials. Indigenous cofradías were clearly at the forefront of this practice; however, it also became remarkably popular among ladino, Black, and even Spanish cofradías during the eighteenth century. Not just symbolic figures, female cofradía officers managed finances and cared for the spiritual and physical welfare of fellow members and the community. Their labors often overlapped with the work of town councils to ensure community well-being and survival in the face of extreme economic exploitation, migration, and forced resettlements. These findings challenge the common generalization, based on studies of central Mexico, that women in colonial New Spain were excluded from officeholding and the prestige and authority it provided. By shifting focus beyond central Mexico, this article illustrates the diversity of female experience and the ways in which gender shaped native communities, cross-cultural exchanges, and dynamic adaptations in religious organizational leadership and Church policy.

This article explores the phenomenon of the sedition trial in the early history of the Spanish American republics, focusing on sedition trials that occurred in Santiago de Chile from the late 1820s to the early 1850s. Sedition trials were governed by laws enacted in the wake of Chile's political independence to protect and regulate the freedom of the press. Because of the way press laws were written, sedition trials were conducted in front of juries composed of active citizens. As such, they constituted a dramatic break with the judicial tradition of Spanish colonial rule. The article argues that sedition trials were instrumental in the dynamics of political conflict, but only when the national government allowed them to operate without interference, which was not always the case. When sedition trials had integrity, as they did for a period in the 1840s, they became a public space in which citizen-journalists and publishers participated in establishing the boundaries of political speech. However, as one might expect, government officials also used the charge of sedition to silence their opponents. Sedition trials can thus be seen as a form of political warfare that has not been fully appreciated by scholars.

This article examines popular participation in the making of Brazil's 1988 post-authoritarian “Citizen Constitution.” In 1987, Brazilians submitted 122 popular amendments (emendas populares) supported by over 12 million signatures to the National Constituent Assembly (1987–88). As this article contends, this extraordinary experiment in popular constitution-making problematizes notions of Brazil's transition from authoritarian to democratic rule as the most conservative of those that swept Latin America at the end of the Cold War. The popular amendments emerged amid a nationwide campaign for popular participation that saw millions of Brazilians participate in letter-writing campaigns, protests, and debates over the constitution that carried over into the halls of the Constituent Assembly itself. I argue that the popular amendments countered the arbitrary authoritarianism of the Brazilian civil-military dictatorship (1964–85) with a constitutionalism in which everyday Brazilians would safeguard democracy through popular participation in government. While only partially consolidated, this vision offered diverse marginalized groups an opportunity to claim full citizenship in Brazil's nascent democracy, especially in ways that more overtly addressed issues of race, ethnicity, gender, and disability. This article thus shows that far from being the exclusive province of political elites, everyday people meaningfully shaped the constitutional restorations in late twentieth-century Latin America.

Education was an essential ingredient of the state strategy to address the so-called ‘Indian question’ in the Americas throughout the first half of the twentieth century. In the 1930s, Bolivian intellectuals promoted a new educational policy inspired by indigenismo, a trend of thought that sought to solve the problems faced by indigenous people concerning welfare, hygiene, agricultural techniques, and land issues; it also sought, to some extent, to teach them to value their own culture. The educational experience, originally conducted in the village of Warisata and then spread across the Andes, has merited special attention from historiography. However, very little is known about Warisata's replication in the country's lowlands. This paper explores the originality, scope, and limitations of the first project of socialization of ‘non-subjected’ societies of the Amazon Basin. That project was inspired by the postulates of the innovative Warisateño model, which aimed to give birth to a “new Indian” who would contribute actively and voluntarily to the progress of the nation. The categories adopted in that project, and the practices carried out, were inscribed in the positivists’ thought, based on their view of the alleged “wild nature” and “savagery” of the groups with whom educators would interact. This study aims to contribute to the debate on the ‘Indian question’ in the Americas by highlighting the contradictions faced by intellectuals when designing projects for the “integration” of otherness into the nation.

This paper examines the public relations battles in the US media over Mexico's Unión Nacional Sinarquista (UNS), an explicitly Catholic social movement founded in 1937 that aimed to restore the Church to its traditional role in Mexican society and to reject the reforms of the revolutionary government. The sinarquistas shared many of the features of fascism and Nazism, the major global antidemocratic movements of the time, including a strident nationalism, authoritarian leanings, an emphasis on martial discipline and strict organizational structure, and a militant aesthetic. Both its ideological leanings and rapid growth (as many as 500,000 members by the early 1940s) led many US writers to suggest that the UNS represented a dangerous fifth-column threat to both Mexico and the United States. Others, particularly in the Catholic press, saw the UNS as an anticommunist organization that could actually help foster democracy in Mexico. For their part, UNS leaders defended themselves vociferously and sought to build relationships with influential US Catholics who could advocate for them in the press. By analyzing this debate, this paper both underscores the transnational characteristics of the UNS and highlights the crucial role of US public opinion in Mexican politics during the 1940s.

This article examines the silencing and repression of rebellious priests in Mexico from the 1940s to the mid 1970s and places the divergent actors that composed the Catholic Church during this period as key players in the Cold War. It examines the web of personal and organizational connections of a single emblematic individual whose transnational history has been mostly absent from the accounts of the era: the Jesuit priest Rodolfo Escamilla García. Founder of the Catholic Workers’ Youth (JOC) in the late 1950s, he championed the radical “See, Judge, Act” method that politicized thousands of people across Latin America during the 1960s, when liberation theology emerged throughout the continent and competing conservative authorities came together to repress it. In 1977 Escamilla García was brutally killed in Mexico City, likely with the approval of government security agencies. Yet, his brutal killing, and the murders and torture of other priests examined in this article, were never investigated by police authorities. Further, their silencing points to a moment in Mexican history when government leaders and iconic leftist intellectuals erroneously championed the idea that the nation was exceptional in the Latin American region, meaning less authoritarian and more democratic. The most influential ecclesiastical authorities overwhelmingly agreed. For them, maintaining a productive relationship with the state took precedence over the need to publicly condemn the assassination of rebellious priests. Instead, the loudest voices of condemnation came from progressive Catholics representing the Mexican Social Secretariat (SSM) and the National Center of Social Communications (CENCOS).

The First Congress of Black Culture of the Americas, held in Cali, Colombia, in August 1977 and organized by Afro-Colombian intellectual Manuel Zapata Olivella, was the first Pan-Africanist conference held in Latin America. This paper examines the obstacles Afro-Latin American activists faced in organizing a racially defined event and analyzes how they articulated their own interpretations of black radical politics. It shows that a Pan-Africanist event in Latin America had to account for ideologies of racial harmony and mixture. Observers throughout the region mobilized these ideas to discredit the First Congress as a racist and illegitimate threat to mestizo nationhood. Afro-Latin American activists used it as a platform to debate and denounce ideologies of racial harmony and mixture which many argued cloaked racism and impeded black mobilization. However, for many of the delegates engaging with black radical politics did not imply an absolute rejection of these ideas, but instead highlighted the varying ways in which Afro-Latin American activists understood and contested these concepts in the 1970s. Many Afro-Latin American delegates, even those who were openly critical of ideologies of racial harmony, called for multiracial forms of solidarity and expressed support for culturally mixed visions of the nation-state.

This article analyzes the political afterlife of the Guatemalan Revolution of 1944-54 by relating the story of exiled political elites and their efforts to retake power in the decade following the CIA-sponsored coup of 1954. Through a thorough examination of the personal papers of Juan José Arévalo, the article argues that the demise of Guatemala's democratic left was not inevitable after 1954, but rather that the counterrevolutionary period (1954–63) was full of historical contingencies and possibilities. Factional tensions were rife among the exiled leftists, rooted especially in a debate over the culpability of Jacobo Arbenz and other radicals in the demise of the government, as well as disagreement over the proper relationship between the broader revolutionary movement and the communist Partido Guatemalteco del Trabajo (PGT). This factionalism, as well as a failure to fully grasp from exile the extent to which Guatemala's political landscape had changed, ultimately rendered the movement unsuccessful in its bid to retake power. In 1963, a presidential campaign to restore Arévalo to power was ended by a military coup. The coup was a significant turning point in Guatemalan political history, after which there were few opportunities for the democratic left.

This article deals with the politics of Peruvian rural electrification during the Cold War years. In 1964, the inhabitants of the Mantaro Valley established the Cooperativa Eléctrica Comunal del Centro Ltda. 127, with the help of the central government and American aid agencies in the context of the Alliance for Progress. At first, this rural electric cooperative was seen as a legitimate way to channel traditional communal practices through an institution that was seen as modern, capitalist, and Western. However, in the fluid context of Peru's Cold War, electric cooperative development quickly became a heated political battleground. After a “revolutionary” military regime took power in 1968, the armed forces eventually defined the cooperative as an obsolete institution and quickly adopted their own cooperative model, free from any capitalist “vices,” as they sought to implement their own “revolution from above.” While the Cooperativa Eléctrica Comunal del Centro represented a successful combination of local discourse, foreign aid, and modern technology, its history also shines a light on the volatile politics of infrastructural development: as its political and economic meaning changed wildly as different political regimes oversaw its expansion and eventual downfall.

This article deals with the emergence of the Nazas-Aguanaval group of priests in the northern region of La Laguna, in northern Mexico, after the Second Vatican Council and the 1968 Medellín Conference of the Latin American Episcopal Council (CELAM). I argue that both the reformism of the Second Vatican council and the push for a “preferential option for the poor” provided the space for an alliance between the progressive priests of the Nazas-Aguanaval group and the Maoist activists of Política Popular (People's Politics, PP). In this context, it was the Nazas-Aguanaval priests who introduced Política Popular's Maoism in La Laguna and Chiapas among peasants and students. At the same time, the radical tradition and economic conditions of La Laguna made it possible for local left-wing activists to connect with transnational currents such as the Movement of Priests for the Third World and Christians for Socialism. Based on a broad array of sources—including oral histories, Maoist pamphlets, local newspapers, Mexican security archives, and documentation from Mexican and Latin American priests’ organizations—this article brings together the regional history of protest in La Laguna, the historiography of the Global Sixties, and the history of the progressive factions of the Catholic Church in Latin America.

This article examines the life and career of Alejandro Lipschütz, Chile's most accomplished indigenista, to investigate his influence on the scientific and political discourse about the role of indigenous peoples in modern American states, known as indigenismo. Trained as an experimental biologist, Lipschütz criticized prevailing views of race in the Americas, arguing for a social interpretation and analysis of racial categories that defined indigeneity. Lipschütz then promoted the creation of an indigenous institute within the Chilean state and advocated on behalf of the Mapuche people. Because indigenous leaders themselves developed a strong political movement in the mid twentieth century, transnational indigenismo failed to produce meaningful or lasting progress in Chile. That failure convinced Lipschütz that indigenous peoples should preserve and strengthen traditional communities and seek political autonomy. This analysis joins a growing body of scholarship that challenges conventional views of indigenismo, which characterize it as a repressive ideology used by paternalistic states. This study of Alejandro Lipschütz prefigures the shift toward acknowledging the greater indigenous agency that accompanied identity-based social movements emerging in the 1980s.