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Unlike earlier U.S. interventions in Latin America, the Reagan administration's attempt to overthrow the Sandinista government of Nicaragua during the 1980s was not allowed to proceed quietly. Tens of thousands of American citizens organized and agitated against U.S. aid to the counterrevolutionary guerrillas, known as “contras.” Believing the Contra War to be unnecessary, immoral, and illegal, they challenged the administration's Cold War stereotypes, warned of “another Vietnam,” and called on the United States to abide by international norms.

A Call to Conscience offers the first comprehensive history of the anti–Contra War campaign and its Nicaragua connections. Roger Peace places this eight-year campaign in the context of previous American interventions in Latin America, the Cold War, and other grassroots oppositional movements. Based on interviews with American and Nicaraguan citizens and leaders, archival records of activist organizations, and official government documents, this book reveals activist motivations, analyzes the organizational dynamics of the anti–Contra War campaign, and contrasts perceptions of the campaign in Managua and Washington.

Peace shows how a variety of civic groups and networks—religious, leftist, peace, veteran, labor, women's rights—worked together in a decentralized campaign that involved extensive transnational cooperation.

In this lively and original book, the distinguished Polish historian Jerzy Jedlicki tells the story of a century-long Polish dispute over the merits and demerits of the Western model of liberal progress and industrial civilization. 

As in several countries of Europe, also in Poland, intellectuals--conservatives, liberals, and (later) socialists--quarrelled about whether such a model would suit and benefit their nation, or whether it would spell the ruin of its distinctive cultural features.

This heated debate revolved around several pairs of opposing ideas: native cultures v. cosmopolitan civilization; natural v. artificial ways of economic development; Christian morals v. capitalist laissez-faire; traditional customs v. mobile society; romanticism v. scientism, and so on. It is these various aspects of the main issue which the author analyzes and links together here. He describes how difficult and painful the process of modernization was in a nation deprived of its political independence and cultural autonomy.

Since the 1960s, evangelical Christian denominations have made converts throughout much of Roman Catholic Latin America, causing clashes of faith that sometimes escalate to violence. Yet in one Mexican town, Tzintzuntzan, the appearance of new churches has provoked only harmony. Catholics and evangelicals alike profess that "all religions are good," a sentiment not far removed from "here we are all equal," which was commonly spoken in the community before evangelicals arrived.

In this paradigm-challenging study, Peter Cahn investigates why the coming of evangelical churches to Tzintzuntzan has produced neither the interfaith clashes nor the economic prosperity that evangelical conversion has brought to other communities in Mexico and Latin America. Drawing on extensive ethnographic fieldwork, he demonstrates that the evangelicals' energetic brand of faith has not erupted into violence because converts continue to participate in communal life, while Catholics, in turn, participate in evangelical practices. He also underscores how Tzintzuntzan's integration into global economic networks strongly motivates the preservation of community identity and encourages this mutual borrowing. At the same time, however, Cahn concludes that the suppression of religious difference undermines the revolutionary potential of religion.

Surveying the American fascination with the Far East since the mid-eighteenth century, this book explains why the Orient had a fundamentally different meaning in the United States than in Europe or Great Britain. David Weir argues that unlike their European counterparts, Americans did not treat the East simply as a site of imperialist adventure; on the contrary, colonial subjugation was an experience that early Americans shared with the peoples of China and India. 

In eighteenth-century America, the East was, paradoxically, a means of reinforcing the enlightenment values of the West: Franklin, Jefferson, and other American writers found in Confucius a complement to their own political and philosophical beliefs. In the nineteenth century, with the shift from an agrarian to an industrial economy, the Hindu Orient emerged as a mystical alternative to American reality. During this period, Emerson, Thoreau, and other Transcendentalists viewed the “Oriental” not as an exotic other but as an image of what Americans could be, if stripped of all the commercialism and materialism that set them apart from their ideal. A similar sense of Oriental otherness informed the aesthetic discoveries of the early twentieth century, as Pound, Eliot, and other poets found in Chinese and Japanese literature an artistic purity and intensity absent from Western tradition. For all of these figures the Orient became a complex fantasy that allowed them to overcome something objectionable, either in themselves or in the culture of which they were a part, in order to attain some freer, more genuine form of philosophical, religious, or artistic expression.

Cultural diplomacy—“winning hearts and minds” through positive portrayals of the American way of life—is a key element in U.S. foreign policy, although it often takes a backseat to displays of military might. Americans All provides an in-depth, fine-grained study of a particularly successful instance of cultural diplomacy—the Office of the Coordinator of Inter-American Affairs (CIAA), a government agency established by President Franklin D. Roosevelt in 1940 and headed by Nelson A. Rockefeller that worked to promote hemispheric solidarity and combat Axis infiltration and domination by bolstering inter-American cultural ties.

Darlene J. Sadlier explores how the CIAA used film, radio, the press, and various educational and high-art activities to convince people in the United States of the importance of good neighbor relations with Latin America, while also persuading Latin Americans that the United States recognized and appreciated the importance of our southern neighbors. She examines the CIAA’s working relationship with Hollywood’s Motion Picture Society of the Americas; its network and radio productions in North and South America; its sponsoring of Walt Disney, Orson Welles, John Ford, Gregg Toland, and many others who traveled between the United States and Latin America; and its close ties to the newly created Museum of Modern Art, which organized traveling art and photographic exhibits and produced hundreds of 16mm educational films for inter-American audiences; and its influence on the work of scores of artists, libraries, book publishers, and newspapers, as well as public schools, universities, and private organizations.