In Neoliberalism from Below—first published in Argentina in 2014—Verónica Gago examines how Latin American neoliberalism is propelled not just from above by international finance, corporations, and government, but also by the activities of migrant workers, vendors, sweatshop workers, and other marginalized groups. Using the massive illegal market La Salada in Buenos Aires as a point of departure, Gago shows how alternative economic practices, such as the sale of counterfeit goods produced in illegal textile factories, resist neoliberalism while simultaneously succumbing to its models of exploitative labor and production. Gago demonstrates how La Salada's economic dynamics mirror those found throughout urban Latin America. In so doing, she provides a new theory of neoliberalism and a nuanced view of the tense mix of calculation and freedom, obedience and resistance, individualism and community, and legality and illegality that fuels the increasingly powerful popular economies of the global South's large cities.

In nearly every account of modern Argentine history, the first Peronist regime (1946–55) emerges as the critical juncture. Appealing to growing masses of industrial workers, Juan Perón built a powerful populist movement that transformed economic and political structures, promulgated new conceptions and representations of the nation, and deeply polarized the Argentine populace. Yet until now, most scholarship on Peronism has been constrained by a narrow, top-down perspective. Inspired by the pioneering work of the historian Daniel James and new approaches to Latin American cultural history, scholars have recently begun to rewrite the history of mid-twentieth-century Argentina. The New Cultural History of Peronism brings together the best of this important new scholarship.

Situating Peronism within the broad arc of twentieth-century Argentine cultural change, the contributors focus on the interplay of cultural traditions, official policies, commercial imperatives, and popular perceptions. They describe how the Perón regime’s rhetoric and representations helped to produce new ideas of national and collective identity. At the same time, they show how Argentines pursued their interests through their engagement with the Peronist project, and, in so doing, pushed the regime in new directions. While the volume’s emphasis is on the first Perón presidency, one contributor explores the origins of the regime and two others consider Peronism’s transformations in subsequent years. The essays address topics including mass culture and melodrama, folk music, pageants, social respectability, architecture, and the intense emotional investment inspired by Peronism. They examine the experiences of women, indigenous groups, middle-class anti-Peronists, internal migrants, academics, and workers. By illuminating the connections between the state and popular consciousness, The New Cultural History of Peronism exposes the contradictions and ambivalences that have characterized Argentine populism.

Contributors: Anahi Ballent, Oscar Chamosa, María Damilakou, Eduardo Elena, Matthew B. Karush, Diana Lenton, Mirta Zaida Lobato, Natalia Milanesio, Mariano Ben Plotkin, César Seveso, Lizel Tornay

Unique in ethnography, Nurturing Doubt documents the transforming effects of field experiences on a young Mennonite who went to Argentina to work with the Toba, first as a missionary and later as an anthropologist. Elmer Miller insightfully probes the documents--diaries, field journals, and letters--of both his lives, revealing as he does the ways in which his perceptions of the Toba--and theirs of him--changed when his role changed. Deeply affected by an upbringing in which he had been taught that doubting was "sinful," Miller gradually found that he doubted not only the validity of the missionary mandate but also his ethnographic mandate and the whole practice of anthropology. His exploration of how his doubt was transformed from a negative activity into a positive philosophical attitude underscores the richness of his relationships with the Toba. In depicting the move from theological to anthropological discourse, Miller contributes to current debates over the form and purpose of ethnographic investigation and reporting.