Politics are the Sport of the Student: How Social Media has Changed the Riot Dynamic

Author(s):  
Isabelle Duchaine

For engineering students in Colombia, law students in Mexico, and philosophy students in Brazil, scholarship took a backseat to political activism in the 1960s. This presentation examines why students were such a force within Latin American history during the period from 1958-1970. In 15 minutes, it provides an accessible, educational, and entertaining deconstruction of the origins of the Latin American student movement. I argue that this period represents the ‘tipping point’ of activism within Latin American Universities; one in which the sport of politics long practiced within institutions breached the walls of the ivory tower. In a quarter of an hour, the origins of this radicalism are presented:o Demographics (higher enrolment figures, diversifying student experiences, broadening academic curriculum into the humanities and social sciences)o Long-standing socio-cultural student respect (the position of students as ‘agents of change’, student co-governance of academic institutions)o Idealism (rejection of typical political process, ‘fetishization’ of counter-cultural’)all set against the backdrop of Cold War tensions. Organized against perceptions of government corruption, neo-liberalization and American interventionism, students protested, joined guerrilla groups, forced strikes, and – in the case of Mexico – were eventually massacred by the state. Latin American students broadened the definition of a university from a house of scholarship to a training ground for citizenry, with a directive to “provide leaders for nation-building.” The audience will be encouraged to ask questions and will leave with broader understandings of the role of students and universities in Latin America and beyond.


Author(s):  
Laura Vazquez

This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Latin American History. Please check back later for the full article. The Spanish word “historietas,” like the English word “comics,” refers to a broad and heterogeneous body of work. A comic strip, a comic series, and a graphic novel are obviously not the same thing. One term can hide genres as diverse as gag cartoons, caricatures, illustrations, figurative narration, and narrative figuration. While comic strips and historietas often share a metonymic perspective, they represent two distinct practices. Comic strips published in newspapers and magazines are part of a hybrid genre similar to cartoons and historietas. Comic strips and cartoons both feature stand-alone stories. Comic strips and historietas both present their plots in a sequential graphic narrative. Historietas differ from comic strips and cartoons by appearing in adventure magazines, graphic novels, and serials that vary in content and publication format, each adhering to its own production conditions and genre rules. Graphic humor in Argentina has historically been tied to the political and economic elite. Even so, graphic humorists were able to surreptitiously convey subversive messages through their drawings and words. To work in the professional print industry has long been defined as having one foot in media business and the other in public interest. Due to the types of publications featuring historietas, their circulation, and their readership, historieta artists (historietistas) enjoyed a comparatively greater degree of autonomy in communicating social and political criticism. For graphic humor, its comedy or realism is connected to the type of commentary that appears in the opinion page of the daily news. Such is the case with magazines like Tía Vicenta, Humor Registrado, Satiricón, and Hortensia. The central characteristics of political humor link a historieta to the social and cultural conventions of its time. Graphic humor can be read in light of the ways it is unavoidably intertextual and metacommunicational, conditioned by existing discourse. Starting in the 1960s, realist and adventure historietas cultivated stylistic voics in tune with emerging forms of reflexive irony and the historieta’s unique visual properties. Playful experimentation in the textual and graphic dimensions of the historieta resulted in strongly political tales with elements of novelty and improvisation. Historietas written by Héctor Oesterheld and drawn by Alberto Breccia are paradigmatic of this tension between historietas and politics. Their narrative and aesthetic innovations highlight how historietas can be organized as ideological discourse, intervening alongside popular culture in the debates and dilemmas of the time.



Author(s):  
Jeremy Adelman

This article bridges the colonial and the national period in a discussion of the independence movements. This topic, part of foundational narratives in the region, once represented the core of Latin American history. The shift to structural and socioeconomic analysis after the 1960s led to a period neglect of a topic that came to be considered too Whiggish and celebratory or, at best, not particularly consequential. But a renewed interest in political history and, more recently, the expectation of several bicentenaries in 2010, have brought a new crop of studies of the emancipation process. By following historians' changing attitudes on the theme, the article also tells us much about the intellectual climate in Latin America during the last half century.



Author(s):  
Pablo Palomino

This introductory chapter describes the contribution of the book to key historiographic and intellectual approaches to music and Latin American history. It locates historically and conceptually the emergence of the category of Latin American music within the history of the idea of Latin America since the nineteenth century. It focuses on the emergence of a cultural definition of Latin America as a region and argues about the centrality of music in it. It is a conversation with many intellectual, political, and aesthetic histories of the region. It describes the main concepts utilized in the book—musical practices, transnationalism, modernity—and the overall content of each chapter.



Author(s):  
David E. Hayes-Bautista

The Chicano Generation, largely the grandchildren of refugees who fled the Mexican Revolution from 1910 to 1930, came of age in the 1960s and 1970s and rejected the nativist definition of Latinos by consciously embracing their Mexican and Latin American cultural heritage. When they traveled to Mexico, however, they discovered they were considered to be American rather than Mexican, and they often wound up feeling that they did not truly belong to either identity. New immigrants from Mexico and Latin America arrived and settled in without placing much attention on their cultural heritage.



1991 ◽  
Vol 1 ◽  
pp. 71-88 ◽  
Author(s):  
Leslie Bethell

It is in my case a particular honour to address the Royal Historical Society. As president of the Society for four years in the 1960s, Professor R. A. Humphreys, the first holder of the Chair of Latin American History in the University of London which I have been privileged to hold since 1986 (and, incidentally, my teacher both as an undergraduate and as a postgraduate student), gave a series of distinguished presidential addresses on aspects of British and United States policy towards Latin America, and Anglo-American rivalries in Latin America, during the nineteenth century. But it seems that I am the first historian of Latin America to present a paper to the Society on a specifically Latin American theme.



Author(s):  
Craig L. Nessan

Liberation theologies employ action-reflection (praxis-oriented) methodologies in response to particular forms of oppression, normally consisting of five elements: 1) identification with particular forms of oppression and suffering, 2) prophetic critique of that condition, 3) social analysis of the causes of oppression and suffering, 4) biblical and theological engagement to address that suffering and overcome that oppression, and 5) advocacy of structural change toward a greater approximation of justice. Liberation theologies engage in intentional reflection upon particular experiences in which these five elements interact dynamically according to the forms of suffering and oppression specific to particular populations, historical experiences, and contexts. Liberation theologies are contextual theologies, emerging in specific locations and times, and are formulated to address specific forms of suffering and oppression by employing methods of social analysis, which draw upon the sciences (especially the social sciences), and biblical-theological reflection, which draws upon Scripture, religious history, and doctrine. Because these theologies deal with the suffering and oppression of particular endangered groups, central to their concerns are the definition of the human; analysis of sin, especially structural sin that diminishes the worth and status of those in each particular group; and drawing upon theological resources to advocate justice for each oppressed group, including creation itself. Liberation theologies have been subject to affirmation and criticism in the theological literature since their emergence in the 1960s. Major forms of liberation theology include Latin American liberation theology, black liberation theologies, feminist theologies, womanist theologies, Latina/o and mujerista theologies, Native American liberation theologies, LGBTQ+ liberation theologies, and ecojustice theologies. Liberation theologies in America frequently engage in solidarity with liberation theologies in other global contexts. Antecedents of liberation theologies include the abolitionist, social gospel, and women’s suffrage movements, among others.



2016 ◽  
Vol 6 (2) ◽  
Author(s):  
Rosa Jaitin

This article covers several stages of the work of Pichon-Rivière. In the 1950s he introduced the hypothesis of "the link as a four way relationship" (of reciprocal love and hate) between the baby and the mother. Clinical work with psychosis and psychosomatic disorders prompted him to examine how mental illness arises; its areas of expression, the degree of symbolisation, and the different fields of clinical observation. From the 1960s onwards, his experience with groups and families led him to explore a second path leading to "the voices of the link"—the voice of the internal family sub-group, and the place of the social and cultural voice where the link develops. This brought him to the definition of the link as a "bi-corporal and tri-personal structure". The author brings together the different levels of the analysis of the link, using as a clinical example the process of a psychoanalytic couple therapy with second generation descendants of a genocide within the limits of the transferential and countertransferential field. Body language (the core of the transgenerational link) and the couple's absences and presence during sessions create a rhythm that gives rise to an illusion, ultimately transforming the intersubjective link between the partners in the couple and with the analyst.



Author(s):  
Max Ullrich ◽  
David S. Strong

How undergraduate engineering students define their success and plan for their future differs notably amongst students. With a push for greater diversity and inclusion in engineering schools, it is valuable to also better understand the differences in these areas among different students to allow institutions to better serve the needs of these diverse groups.  The purpose of this research study is to explore students’ definition of success both in the present and projecting forward 5 to 10 years, as well as to understand to what level students reflect on, and plan for, the future. The proposed survey instrument for the pilot stage of this research includes 56 closed-ended questions and 3 open-ended questions. Evidence for the validity of the research instrument is established through a mixed-method pilot study. This paper will discuss the survey instrument, the pilot study, and outline plans for the full study.



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