This article examines the appearance of religious metaphors and imagery—related to the evil eye, envy, energy, and purification—in the narratives of former leaders from Porto Alegre's internationally renowned initiative in direct democracy, the Participatory Budget. The data come from qualitative interviews conducted with female grassroots community leaders who for various reasons have withdrawn from active civic participation. While notions of envy and evil eye are commonplace in everyday life in Brazil, their appearance in discourse around citizen participation appears out of place. This article uses four ethnographic cases to examine how notions of envy and evil eye are drawn upon to explain discontinued civic participation. I argue that the apparent anachronism of religious imagery such as envy and evil eye reflects a widespread assumption among activists, politicians, and scholars that civic participation initiatives like the Participatory Budget are inherently secular. I also advance the broader argument that bringing scholarly attention to nonpolitical metaphors and tropes that shape grassroots political experience leads to a more complete account of citizenship practices and identities in Porto Alegre.

El abandono del régimen de convertibilidad en 2002 implicó cambios sustantivos a nivel macroeconómico que tuvieron un fuerte impacto en el desempeño de los distintos sectores de la economía argentina. Sin embargo, durante la posconvertibilidad parece haberse registrado también cierta continuidad en determinados procesos económico-sociales: si bien desde los elencos gubernamentales se ha reivindicado sucesivamente la necesidad de recuperar un empresariado nacional fuerte, el peso del capital extranjero entre las empresas más grandes del país no ha disminuido. Esto es sumamente relevante teniendo en cuenta que la Argentina es una economía dependiente y, por lo tanto, el rol del capital transnacional en su proceso de acumulación es determinante. El objetivo del artículo es indagar sobre las continuidades y las rupturas en el proceso de extranjerización del gran capital en la Argentina a partir de un análisis de lo ocurrido con las quinientas empresas líderes de la economía durante el período 1993-2008.

Latin American women's accession to executive and legislative office has been accompanied by the widespread expectation that their participation will change policies in ways that benefit women's lives. This article uses an in-depth case study of sexual health reform in Argentina to explore the leadership and coalition-building activities of key political actors. As a case study, the article moves beyond critical mass theories, which argue that women's greater presence will result in gender policy reform. Rather, the article demonstrates that women's inclusion, even at high percentages, generates statutory change only when specific leaders build momentum for reform through issue networks and diverse coalitions. More important, leaders must mobilize resources within civil society and across government branches to ensure that successful policies are enacted. Whether Latin American women enjoy material changes thus depends on whether their leaders are committed to passing and implementing gender reforms.

En Latinoamérica, la transición demográfica se desarrolla, en general, de la misma manera en la que se desarrolló en Europa. No obstante, los efectos demográficos del proceso de modernización son muy variados, especialmente en grupos indígenas. Desde los años treinta las poblaciones indígenas del Gran Chaco Argentino comenzaron un proceso de modernización. El objetivo de este trabajo fue analizar los cambios demográficos en una población toba del norte de Argentina. Se utilizaron los censos de los años 1985 y 2002, registros de nacimientos y defunción de agentes sanitarios toba, del centro médico, del Registro Civil y entrevistas a mujeres tobas. Se estimó la tasa de crecimiento poblacional; se analizaron pirámides poblaciones y se obtuvo el índice de masculinidad, la tasa de mortalidad infantil y la tasa global de fecundidad. El crecimiento poblacional fue similar al provincial, se evidenció un rejuvenecimiento de la población, un moderado descenso de la mortalidad infantil y un aumento de la fecundidad. Se discute la necesidad de desarrollar modelos más integradores que consideren las variaciones demográficas de estos grupos.

Este artículo transcribe y considera la discusión suscitada en Lima, Perú entre activistas y académicos de las Américas tras nuestra presentación de trabajos preliminares sobre religión y movimientos sociales progresistas. Al concluir las ponencias, planteamos al público varias preguntas para pensar sus experiencias con la religión en el marco de su activismo. El artículo intenta capturar el interés y la diversidad de intervenciones al invertir la dinámica etnográfica convencional, dándole prioridad al informante en lugar del investigador. Confirma así un importante deseo entre activistas de comentar y debatir el papel de la religión en las luchas sociales. Observamos una amplia gama de respuestas marcada en sus extremos por posiciones antagónicas. Algunos comentaristas representaron a la religión como la que acoge, protege y da fuerza a movimientos sociales y sus participantes. Otros ven en la religión un marco opresivo que conlleva legados históricos coloniales de machismo, verticalismo y pensamiento único.

This article looks at the Chocó Department, where black and indigenous ethnic movements demanded collective land rights and autonomy to safeguard local livelihoods from resource-intensive economies. However, after decentralization and state restructuring reforms granted constitutional protections of local ethnopolitical autonomy in the nineties, most indigenous and black communities failed to benefit from the new rights. This has been explained as the result of human rights violations, neoliberal development, and armed groups' appropriation of regional economies, which created stressful conditions for self-governance. In such a scenario, autonomy was maintained only by communities that could resist violence and hold regional or national governments accountable. I build on these claims and add that the difference between the intent and the actual outcome of the reforms is explained by the way new institutions were territorialized or adapted by specific actors to local dynamics. In the Chocó Department, reforms were territorialized in a context of weak institutions, government corruption, and resource-intensive land-use changes that worked against ethnopolitical autonomy by enabling local intermediaries, who frequently made decisions that went against community rights.

How does civil society affect support for the political system during times of political crises? Some argue that civil society strengthens support for political systems by increasing trust and participation. Yet recent scholarship demonstrates that civil society can also facilitate mobilization and dissent, which may undermine support for the political system, especially in times of crisis. We test these competing claims using individual-level data from a country in the midst of a major political crisis: Bolivia in 2004. We find that membership in civil society organizations leads to higher levels of diffuse support for the political system even during a crisis—and even among those who have recently participated in protest. Civil society, however, is not associated with higher support for government during the crisis. Despite extremely high levels of mobilization, extreme dissatisfaction with government, and evidence that membership in associations actively facilitates political protest, civil society continues to be positively associated with support for the political system.

The existing literature relating ethnic fragmentation to public good provision sheds little light on inequalities in access to public goods across groups, despite the fact that some of the causal factors underlying the hypothesized relationship seem to predict such inequalities. This article seeks to fill this gap by examining the relationship between ethnic fragmentation and both the level and distribution of access to clean water in Mexico, using regression analysis at both the municipal and individual levels for the period 2000–2005. Using the divide between indigenous and nonindigenous people to measure ethnic fragmentation, the results first replicate the general finding in the literature: more fragmented municipalities have worse access to clean water, all else being equal. However, this worse access is not equally distributed. Instead, there is a systematic gap in water access between indigenous and nonindigenous people, even after controlling for fragmentation and other relevant factors. The findings have important implications for future research regarding ethnic fragmentation and public good provision.

Coffee production in Guatemala has undergone a dramatic transformation over the last twenty years. Changing tastes among northern consumers have driven new demand for high-quality Strictly Hard Bean coffees that are grown above 4,500 feet. As a result, many of the large, lower-altitude plantations long synonymous with coffee in Guatemala have abandoned production, moving into rubber, African palm, and other crops. At least 50,000 mostly smallholding farmers in the highlands have begun growing coffee to fill this market niche. Building on a capabilities approach to development, this article examines how smallholding Guatemalan producers' desires for a better future orient their engagement with this new market. Most of these small producers live in very modest circumstances with limited resources and opportunities. Yet, as they describe it, coffee represents an opportunity in a context of few opportunities, an imperfect means to a marginally better life.

A crisis of urban violence has emerged in northern Central America during the past two decades. Although youth gangs are responsible for only a portion of this violence, punitive approaches to dealing with gang violence have sharpened public hostility toward gang members and created a context conducive to the practice of “social cleansing” aimed at reducing gang violence by eliminating gang-affiliated youth through extrajudicial executions. Against this backdrop of public anger and resentment aimed at gang youth, a sizeable number of Evangelical-Pentecostal pastors and lay workers have developed ministries aimed at rescuing gang members and restoring them to society, often making considerable sacrifices and taking personal risks in the process. After describing the difficulties and risks associated with leaving the gang, this article takes a sociological approach to gang member conversions to discover the resources that Evangelical-Pentecostal congregations and gang ministries offer to former gang members facing the crisis of spoiled identity. I draw on semistructured interviews conducted in 2007 and 2008 with former gang members and gang ministry coordinators in El Salvador, Guatemala, and Honduras, and a handful of follow-up interviews conducted in 2013.

This article introduces the topic of pandillas (street gangs) and their implications for security in Central America. There is minimal scholarly literature on pandillas and security. In part this is due to serious challenges in analyzing pandillas. First, pandilla members consider truth to be situational; data derived directly from them is suspect. Second, those who know most about them are involved in NGOs that rely on foreign assistance for their work. The project reports they produce go to funders abroad and are generally not published. Third, to research and write on pandillas is dangerous.

Most conditional cash transfer evaluations have focused on estimating program effects on schooling, consumption, and labor supply. Fewer studies have addressed these outcomes using a distributive lens. This article uses data from three programs in Latin America to obtain evidence of their impact on educational inequality of opportunity, measured using primary enrollment. The main results indicate that groups considered vulnerable gain more in terms of access to education and that these interventions help level the playing field. They do not eliminate inequality of opportunity but are certainly a useful complement to equity-enhancing policies.

This article examines the actions that millions of new-poor Argentine citizens took when confronted with impoverishment during the country's economic crisis in 2002. Drawing on World Bank and Latinobarómetro survey data, it explores how their distinct understandings of citizenship; their possession of human, social, physical, cultural, and financial capital; and aspects of their middle-class identity shaped the very specific forms of resistance that they adopted compared to the structural poor. It provides insights into why some citizens perceived their hardship as a political problem, formed collective grievances, and manifested their resistance through protest, while others located the causes of hardship in their own deficiencies and tended to confine their responses to individual self-improvement strategies. It also finds that differences in personal biographies, experiences of poverty, and the changing spaces available to protest influenced individuals' choice of action.

As part of a long-standing debate about the extent to which official, government-linked unions in Mexico actively seek to win gains for their members, analysts of labor relations in Mexico have described the dominance of contratos de protección, collective bargaining contracts that offer little or nothing to workers while protecting employers from real union representation. In particular, a number of researchers have asserted that such contracts are universal in retail. Analyzing forty-one retail collective bargaining contracts from four Mexican cities, I find strong evidence that this is not the case. I find considerable variation in wages and fringe benefits, benefits in excess of the legal minimum in 27 to 68 percent of cases (depending on the benefit), and cases of sustained improvement in contractual benefits. Detailed consideration of the patterns suggests that these contracts are not uniformly protection contracts, indicating that there is strong as well as weak unionism in Mexican retail, including among official unions, but that competitive conditions in Mexican retail constrain the possibilities for strong unionism.

This article highlights an important paradox: in Argentina between 2003 and 2013 the center-left Peronist government's approach to governance mirrors that of the center-right Peronist administration of the 1990s. While the latter centralized authority to pursue neoliberal reforms, the former have centralized authority in the name of expanding government intervention in the economy. In both cases, corruption has tended to go unchecked due to insufficient government accountability. Therefore, although economic policies and political rhetoric have changed dramatically, government corruption remains a constant of the Argentine political system due to the executive branch's ability to emasculate constitutional checks and balances.

From the mid-1990s, devotion to Santa Muerte (Saint Death) became highly visible, not only in Mexico but also in the United States. Its evolution has coincided with the expansion of organized crime, creating the impression that the icon belongs to a coherent “narco-culture.” This article contextualizes ritual practices at a single altar in Tepito, a Mexico City neighborhood historically specialized in informal and illegal commerce. Its monthly prayer service, which dates to September 2001, now balances the needs of its congregation with a kind of response to accusations against devotees in the mass media. Ironically, the range of gestures that share Santa Muerte iconography encompasses laments and high-minded indignation over blanket attribution of violent intentions to a population, but also a language for making threats. The average devotee is always affected by the likelihood that new acts of violence will be styled as religious.

El siguiente informe de investigación tiene por objeto presentar los resultados sobre cuatro de las principales dimensiones medidas en la Encuesta Solidaridad, aplicada en la ciudad de Santiago de Chile: (1) semántica de la noción de solidaridad; (2) niveles de valoración hacia distintos tipos de solidaridad; (3) frecuencia de práctica de distintos tipos de solidaridad; y (4) la relación entre solidaridad y atribución de responsabilidad social. A partir de estos resultados se concluye que el significado que los sujetos le atribuyen a la solidaridad es múltiple y variado, y que al mismo tiempo existe una alta valoración de las diversas prácticas solidarias. Asimismo, se identifica un contraste entre las solidaridades más valoradas y las más practicadas. Por último, los encuestados vinculan fuertemente la solidaridad a una demanda por un Estado más activo y socialmente responsable.

Mexican immigration figures have reached their lowest point since 2000. Yet, even if as a whole the United States is receiving fewer Mexican migrants, the opposite is true for cities at the border. In this article, I present evidence to show that this sui generis migration pattern cannot be understood using traditional explanations of migration dynamics. Instead, Mexicans are migrating because of security issues, in fear of drug-related violence and extortion that has spiked since 2008. I provide the first estimate of this migration pattern, showing that 264,692 Mexicans have migrated in fear of organized crime activities. In doing so, I combine the literature on migration dynamics with that on violence and crime, pointing toward ways in which nonstate actors shape actions of state members.

Although it is widely acknowledged that Althusser's writings had a lasting impact in Latin America, the French philosopher's reception in the region has been underresearched. The present article investigates the impact of Althusserianism on the cultural politics of the Argentine New Left during the late 1960s and early 1970s. First, I survey the intellectual trajectory of Juan Carlos Portantiero, a New Left intellectual, scholar, and political activist whose writings left a mark on the Argentine historiography of Peronism. Second, I turn to Los Libros (1969–1976), a journal of cultural criticism run by a 1960 cohort of internationally renowned Argentine intellectuals. I analyze the group's Althusser-inspired intervention into contemporaneous debates on the meaning of Peronism and the link between aesthetics and politics. I close by registering the productive influence of Althusserianism on Argentine intellectual production after the country's transition to democracy in 1983.

Across Latin America armed groups have come to dominate large sectors of social political and economic activity in poor and working-class communities. While scholars have noted the importance of religion in offering individuals and communities protection from violence, there has been relatively little study of the place of religion in contemporary armed activity in the region. This paper looks at the role of religion in the governance practices of an armed group in one Rio de Janeiro favela. The article will show that religious activities in this context provide an important arena in which members of the armed group can discuss autonomous and collaborative strategies to address security issues in the city. Most critically, religious discourse provides space to move discussions of politics in this community away from issues of citizenship and rights and into a discussion of justice and the distribution of resources among poor communities.