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Reassessing the foundations of liberalism, nation-building, and economic change in nineteenth-century Central America.

Central America and its ill-fated federation (1824-1839) are often viewed as the archetype of the “anarchy” of early independent Spanish America. This book consists of two interrelated essays dealing with the economic, social, and political changes that took place in Central America, changes that let to both Liberal regime consolidation and export agricultural development after the middle of the last century. The authors provide a challenging reinterpretation of Central American history and the most detailed analysis available in English of this most heterogeneous and obscure of societies. It avoids the dichotomous (Costa Rica versus the rest of Central America) and the centralist (Guatemala as the standard or model) treatments dominant in the existing literature and is required reading for anyone with an interest in 19th century Latin America.

Ceremonial Lithics in Classic Mesoamerica explores how and why ceremonial lithic artifacts were made in ancient Mesoamerica’s Classic period, focusing on their implications for economic and sociopolitical organization. Technological analyses of unique examples are interpreted to understand the processes of lithic production and how chipped stone was ritualized across Mesoamerica.

Investigations of ritualized lithics also draw on iconography, epigraphy, and ethnohistory to understand the meaning of these objects, including the so-called eccentric flints and obsidians of the Maya area and Central Mexico, massive debitage deposits in tomb contexts, and the use of utilitarian objects in ceremonial contexts. In the cases of the largest and most elaborate artifacts (e.g., the effigy flints of Copan, Honduras and the obsidian serpents of Teotihuacan), authors examine what the basic production processes may have been, while cases of blade and debitage deposits focus on how the objects were produced within their social context, in what sequence, and why they may have been chosen for ritual deposition.

Ceremonial Lithics in Classic Mesoamerica is the first book to address from a pan-Mesoamerican perspective how and why these objects were made. While obsidian and flint carried their own respective symbolic meanings, the final form of an artifact and the process of its production also contributed to its identification. Hence, this volume is an essential step toward understanding the ancient meanings imbued in these material objects.
 

This volume collects some of the best short fiction from the six Spanish-speaking countries of Central America—Guatemala, Honduras, El Salvador, Nicaragua, Costa Rica, and Panama. Selected from stories written between 1963 and 1988, it is a broad representation of active Central American writers.

Many of the stories are quite sophisticated and utilize elements of the absurd or techniques of magical realism. Some stories deal with war—the unending struggle against dictators and military power that engrosses Central Americans. Others explore the realm of the writer's imagination. Some of the writers included are Augusto Monterroso (Guatemala), Carmen Naranjo and Samuel Rovinski (Costa Rica), Rosa María Britton and Jaime García Saucedo (Panama), and Alfonso Quijada Urías (El Salvador).

In 2004, the United States, five Central American countries, and the Dominican Republic signed the Central American Free Trade Agreement (CAFTA), signaling the region’s commitment to a neoliberal economic model. For many, however, neoliberalism had lost its luster as the new century dawned, and resistance movements began to gather force. Contesting Trade in Central America is the first book-length study of the debate over CAFTA, tracing the agreement’s drafting, its passage, and its aftermath across Central America.

Rose J. Spalding draws on nearly two hundred interviews with representatives from government, business, civil society, and social movements to analyze the relationship between the advance of free market reform in Central America and the parallel rise of resistance movements. She views this dynamic through the lens of Karl Polanyi’s “double movement” theory, which posits that significant shifts toward market economics will trigger oppositional, self-protective social countermovements. Examining the negotiations, political dynamics, and agents involved in the passage of CAFTA in Costa Rica, El Salvador, and Nicaragua, Spalding argues that CAFTA served as a high-profile symbol against which Central American oppositions could rally. Ultimately, she writes, post-neoliberal reform “involves not just the design of appropriate policy mixes and sequences, but also the hard work of building sustainable and inclusive political coalitions, ones that prioritize the quality of social bonds over raw economic freedom.”

The Costa Rican revolution of 1948 capped an extended period of social tension and political unrest. This book analyzes the circumstances of 1940–1948 that led to a successful armed uprising. A secondary and related theme is the role of José Figueres Ferrer in marshaling disparate groups into a movement sufficiently cohesive to seize and hold power.

In the 1940s the Communists, the Social Democrats (forerunners of the National Liberation Party), and the followers of Rafael Angel Calderón Guardia within the traditional National Republican party competed to lead the middle sector’s demand for modernization. Most accounts of this period have presented the Calderón regime as aristocratic or oligarchic in nature, yet as linked to an international Communist movement.

John Patrick Bell, supporting his argument with considerable detail and documentation from newspapers and private papers, argues that Calderón came to depend upon his alliance with the Communist-oriented Vanguardia Popular to counteract the defection of the right wing of the National Republican party and that the sources of the Vanguardia Popular were basically indigenous. The calderonistas’ comprehensive program for social and economic reform had elicited strong conservative reaction, and this opposition was ready to push the charge of communism against Calderón.

Costa Rica thus entered a period of violent political confrontation that culminated in the electoral victory of the conservative candidate, Otilio Ulate Blanco, in February 1948. When the calderonista majority in Congress annulled the election, José Figueres Ferrer launched a successful uprising purportedly to force ratification of Ulate’s election. In reality, however, Figueres had been planning a revolt for nearly six years to redirect modernization along social democratic lines.

Figueres and his group, seeking even more radical reforms than the calderonistas, were able to use the opposition movement to their advantage, simply because they were prepared, even with force, when the right moment arrived. The National Liberation Movement, led to power by Figueres, dominated the national political development of Costa Rica for decades afterward.

Eschewing a strictly chronological framework, Bell has utilized a topical structure that facilitates a full description of shifts in foreign policy in the United States and Latin America that affected the outcome of the struggle in Costa Rica.

"Quite the contrary of old generals, nations do not fade away; they have to be killed."

Richard Adams' view of the nation as a basic social unit is central to this pioneering study in social anthropology. The result of many years of research in Guatemala, this volume utilizes the author's fieldwork as well as that of his colleagues and students to construct a set of concepts explaining how Guatemala reached the difficult circumstances in which it found itself in the 1960s—and still finds itself today.

With the breakup of the great colonial empires after the Second World War, the curtain that had been drawn around Marx by Western social scientists fell away; countries once called "primitive" began to be seen as "underdeveloped," while those once thought to be stable and advanced began to appear predatory and conflict ridden. The theme of Mr. Adams' book is that, in the world as a whole, there is a structural escalation of power concentration.

The author believes that Guatemala, as a small nation within the general domain of the United States, is caught in the developmental hinterland of that powerful neighbor and that the United States, within its own capitalistic development pattern and in competition with other leading world powers, cannot allow the smaller nation to resolve its own political and social problems. Thus Guatemala, he declares, finds itself crucified by unyielding and uncontrollable power plays beyond its national borders.

As a background for the study of specific sectors in Guatemalan society, the author discusses the theoretical nature of complex societies. He shows the cohesive force of a nation to be its power structure and then examines mechanisms whereby this structure is kept intact in Guatemala. Special emphasis is given to the lack of access to power by the poor, the development of the military, the organization of power within the Catholic Church, and the expansion of upper-sector interest groups.

While there was important growth in the power of upper-sector Guatemalan society over the two decades of the study, there was no comparable increase in distribution; the position of the lower sectors within the power structure has therefore changed very slightly. "Development," then, in Guatemala was principally in terms of what was advantageous to the major powers.

The simple question "How did the Maya come up with a calendar that had only 260 days?" led Vincent Malmström to discover an unexpected "hearth" of Mesoamerican culture. In this boldly revisionist book, he sets forth his challenging, new view of the origin and diffusion of Mesoamerican calendrical systems—the intellectual achievement that gave rise to Mesoamerican civilization and culture.

Malmström posits that the 260-day calendar marked the interval between passages of the sun at its zenith over Izapa, an ancient ceremonial center in the Soconusco region of Mexico's Pacific coastal plain. He goes on to show how the calendar developed by the Zoque people of the region in the fourteenth century B.C. gradually diffused through Mesoamerica into the so-called "Olmec metropolitan area" of the Gulf coast and beyond to the Maya in the east and to the plateau of Mexico in the west.

These findings challenge our previous understanding of the origin and diffusion of Mesoamerican civilization. Sure to provoke lively debate in many quarters, this book will be important reading for all students of ancient Mesoamerica—anthropologists, archaeologists, archaeoastronomers, geographers, and the growing public fascinated by all things Maya.