Colonial Latin America Archives

The King’s Living Image: The Culture and Politics of Viceregal Power in Colonial Mexico by Alejandro Cañeque (2004)

Latin American popular culture presents two common tropes about Spanish colonial rule. One is the representation of viceroys as autocrats who ruled without any institutional constraint. This perception “explains” the authoritarian tendencies of Latin American societies in the postcolonial period. The other trope ironically undermines perceptions of authoritarian control by highlighting the margin of discretion that colonial officials enjoyed in the application of the law. One example of this flexible interpretation of the law is a famous phrase uttered by the Spanish American bureaucrats when a royal order came from the metropolis: “I obey but I do not comply” (obedezco pero no cumplo). Officers used this prerogative in some cases to avoid enforcing certain royal policies that they thought might be harmful for the territories in the New World where they ruled in representation of the king. This trope “explains” the apparent disregard of modern Latin Americans for the law. Neither of these representations of colonial rule is accurate.

Alejandro Cañeque’s The King’s Living Image invites readers to reconsider many of the misconceptions about Spanish America found in Latin American popular culture. Cañeque argues that we cannot understand the colonial Spanish bureaucracy with our modern conceptions of the state. In fact, Cañeque refutes the centralizing and autocratic vocation of the Spanish Monarchy for most of the colonial period (until the beginning of the eighteenth century) because those elements associated often with the modern state simply did not appear there. Without a standing army and an extended and centralized bureaucratic apparatus, how did Spain rule over almost a whole continent? Central to the author’s argument is that political beliefs and institutional practices were crucial in sustaining viceregal power and colonial rule. Spaniards imagined the state as a human body in which each body part (institution) played a key role in the system. The king represented the head, but even a king could not move if his legs did not respond. At the institutional level, the king could not procure good governance in the kingdom without the help of his most trusted councilors working in those institutions. The collective action of the whole created a sense of community among all its members.

Cañeque reinforces this idea by stating that political power was transmitted from God to the community, which then transferred it to a king. Thus, the monarch had the absolute obligation to rule for the benefit of the people and the common good. Justice and good governance became the ideological foundations of the Spanish Monarchy. Their fulfillment depended on the cooperation of the head and the different body parts. Shattering misconceptions about despotism in the Spanish Monarchy, Cañeque claims that this system of government had its analogy in heaven, where God was assisted by the Seraphim, who had the job of purging, illuminating, and perfecting the hierarchies below them. In this framework, the author analyzes the administrative hierarchy in Spanish America from the upper echelons to the local forms of government. Through his study of Viceroyalties, and Audiencias and Cabildos, Cañeque shows how the Spanish Monarchy was structured in a way that any site of power reflected a higher level.

Cañeque focuses in the figure of the viceroy, who represented the living image of the king, playing the role of the head of the political body in Spanish America. Mirroring the celestial court, viceroys had to be exemplary rulers for their subjects. Like the king, they had to rule by virtue, and not by force. If we add to this their mission of dispensing justice, we now can understand the famous phrase “I obey but I do not comply.” Viceroys and other colonial officials did not enforce certain royal policies when they were thought to be contrary to the justice and the laws of the kingdom. Certainly, they could abuse this prerogative for other goals, but its purpose was not the disregard of the law but the protection of the larger conception of justice.

If the viceroy represented the living image of the king, how did the king project his power through the viceroy? Symbolic representations, such as triumphal arches, processions, and the magnificence and pomp in the viceroy’s public appearances, all constituted and sustained viceregal power. People today would see mere spectacle and vanity. But these were the means through which authority was legitimated, especially when coercion on a grand scale was simply impossible. Symbols and political rituals were fundamental for the legitimization of power. Consider modern states and their use of symbols to command respect and loyalty. Think about the purpose of national hymns, or the splendor of national parades. Allegiance to the nation’s flag evokes the same feelings that people would have experienced by seeing the public appearance of the king’s living image in the figure of the viceroy.

Cañeque’s The King’s Living Image is a readable and well researched contribution that serves as a wake-up call to reexamine many of the misconceptions that have informed Latin American popular culture about Spanish American colonial power.

Feeding of the Body and Feeding of the Soul: Colonial Latin America Through Objects (No. 5)

This series features five online museum exhibits created by undergraduate and graduate students at the University of Texas at Austin for a class titled “Colonial Latin America Through Objects.” The class assumes that Latin America was never a continent onto itself. The course also insists that objects document the nature of historical change in ways written archives alone cannot.

Pauline Hodencq’s exhibit centers on corn in Aztec culture not only as source of calories but also as the foundation of the most revealing religious metaphors. For the Aztecs milpa corn dominated the agricultural cycle; it was even the source of children’s toys. More important, corn organized Aztec ways of relating to deities and understanding the body. Gods were corn growers and bodies were maize. Gods consumed bodies in the same way humans consumed corn.

Colonial Chalices: Colonial Latin America Through Objects (No. 4)

Chalice (Cáliz) Mexico City, 1575-1578 (via LACMA)

Lillian Michel’s exhibit focuses on colonial chalices, one of the most sacred objects of the Eucharist. Unlike many other colonial objects that incorporated indigenous techniques and materials, silversmiths charged with the production of chalices were strictly regulated. There was little room for the incorporation of indigenous materials, let alone indigenous religious sensibilities. Chalices therefore can better document the arrival of new European styles in art and architecture than changes in indigenous traditions.

More from the Colonial Latin America Through Objects series:

Of Merchants and Nature by Diana Heredia López
Nanban Art by John Monsour
Andean Tapestry by Irene Smith

You may also like:

Abisai Pérez Zamarripa reviews Indigenous Intellectuals: Knowledge, Power, and Colonial Culture in Mexico and the Andes
Brittany Erwin walks us through the National Museum of Anthropology in San Salvador
Jorge Cañizares-Esguerra reviews Jerónimo Antonio Gil and the Idea of the Spanish Enlightenment

Indigenous Intellectuals: Knowledge, Power, and Colonial Culture in Mexico and the Andes edited by Gabriela Ramos and Yanna Yannakakis (2014)

By Abisai Pérez Zamarripa

This collective book is about the role of Indian thinkers as actors who preserved pre-Columbian knowledge within the new social order and recreated it to enforce or contest Spanish imperial rule. The book editors integrated several essays of top historians that explain how indigenous intellectuals in the colonial Andes and Mexico were important for the success of both the Spanish authorities and Indian elites in reaching political power and legitimacy.

Together, the book’s articles offers a comparative perspective of colonial Mexico and Peru focusing on the indigenous scholars’ lives, productions, and epistemological networks. This comparative analysis shows that knowledge production was more culturally and linguistically diverse in Mexico than in the Andes. On the one hand, Spanish prevailed on the Quechua as the principal written medium. This meant the indigenous people of the Andes had to learn a new foreign language to achieve social mobility and the Spanish government could centralize more rapidly its political power in the Andean region. On the other hand, in colonial Peru, Spanish rule gradually marginalized the Inca quipu system –records expressed with numerical terms while in colonial Mexico the Mesoamerican pictographic writing tradition –codex with images and words that recorded all kind of information– rapidly adapted the Castilian alphabet scripture. This exemplifies how the Spaniards were reluctant to utilize the numerical system of the Inca people while they accepted the continuity of the Mesoamerican tradition of communicating whole ideas by combining images and words. In her contribution, Gabriela Ramos suggests that the former centralized power of the Inca empire limited knowledge to very few hands while in Mexico the fragmented structure of the Aztec empire allowed a linguistic diversity that survived Spanish colonization. Ramos explains how the indigenous language, Quechua, became the lingua franca in colonial Cusco and Lima., The standardization of one language allowed the Spaniards to exert control more effectively, but also allowed natives to use the legal culture to their own benefit.

The essays also explain how indigenous intellectuals used their ancient knowledge to transform and thus critique, resist, or accommodate with the colonial system. Religious orders played an important role in the critique of power through evangelizing and educating the natives. John Charles addresses this in his study of Jesuit colleges in the colonial Andes. He demonstrates that Jesuit schooling allowed young indigenous nobles to learn the Spanish law and language to protect local self-rule and their family’s interests and investments. Andean nobles who were schooled by Jesuits did not hesitate to confront corrupt Spanish authorities using their knowledge in the litigation process. Alan Durston offers another example of resistance by Indians thinkers. He analyzes the Huarochirí Manuscript (Quechua language text that describes the traditions and myths of the natives of pre-Columbian Peru) to explain how an indigenous intellectual and nobleman prioritized local indigenous traditions that expressed historical narratives through ancient Inca myths, the huaca tales. Durston shows that indigenous writers chose to preserve their ancient records instead of embracing completely Europeans forms of knowledge.

Concerning the issue of the political adaptation of Indians to the colonial system, María Elena Martínez provides one of the most compelling aspects of the book, a study of the political functions of Indian genealogies in central Mexico and Peru. Martínez shows that genealogical narratives empowered Indian noblemen in both regions by adapting ancient traditions to understanding the Spanish conquest as a pact of vassalage with the Spanish crown. During the 17-18^th centuries, indigenous intellectuals created a great variety of títulos primordiales (Titles of land in colonial Mexico referring both to the pre-Columbian and colonial periods) and visual representations of dynasties (Peru) to retain or gain privileges from the crown. Those genealogical narratives shows that natives elites in colonial Peru conceived of Spanish rule as a peaceful and voluntary transfer of power between the Indians and the Spanish crown, not as a military conquest.

All the authors in this collection have a clear and concise writing style and use a wide range of primary sources: chronicles, confesionarios, trial records, lawsuits, petitions, contemporaneous histories, photographic representations that combines European and Indian forms of knowledge, and so forth. Particularly, the authors show how the analysis of chronicles and histories shed light on the intellectuals’ networks and the role of Indian scholars in preserving the oral memory of native societies that today are not well known. For instance, John F. Schwaller examined the productions of the brothers Fernando de Alva Ixtlixochitl and Bartolomé de Alva. The first served to interpret and translate the native history into models that were understood by the Spanish rulers while the second used his wide knowledge of native religious practices to enforce a better Christianization. For her part, Camila Townsend shows that Nahua historian Don Juan Zapata and other Nahua historians claimed to be the responsible for preserving their communities’ memories. The essays of Schwaller and Towsend also are also remarkable as they include an insightful analysis of the Nahuátl language. Yanna Yannakakis examined the translation process for understanding the relationship between indigenous people and the legal system. She argues that translation practices in colonial Mexico led to a process of commensuration, that is, the Spanish and native languages established a common ground so that Christianity could become comprehensible both for Spaniards and indigenous communities. She demonstrates how the Zapotec language integrated the Christian notion of sin to create a discourse on criminality, which the Indian elites then used to dispute colonial power.

This collection of essays draws attention to the importance of intellectuals in the construction of alternative ways to achieve power and social mobility. The Indian intellectuals of colonial Mexico and the Andes demonstrated the validity of the common idea that “knowledge is power.” And it is power because it offers a pathway to contest or to improve the ways that people interact with their rulers.

You may also like:

Andean Tapestry: Colonial Latin America Through Objects by Irene Smith
The National Museum of Anthropology in San Salvador by Brittany Erwin
Jorge Cañizares-Esguerra reviews Jerónimo Antonio Gil and the Idea of the Spanish Enlightenment

Andean Tapestry: Colonial Latin America Through Objects (No. 3)

Backstrap Loom, ca. 600-1476 AD Peru, Pachacamac, Gravefield I; William Pepper Peruvian Expedition; Max Uhle, subscription of Phebe A. Hearst, 1897; University of Pennsylvania Museum of Archeology and Antrhopology

Irene Smith’s exhibit offers a survey of weaving techniques in pre-colonial and colonial Peru and shows how the natives sought to keep forms of local weaving in the context of new looms and new fibers. The result were fabrics that dazzle but also reveal long-lasting Andean continuities in the midst of rapid technological change.

More from the Colonial Latin America Through Objects series:

Of Merchants and Nature by Diana Heredia López
Nanban Art by John Monsour

You may also like:

Brittany Erwin reviews The Archaeology and History of Colonial Mexico by Enrique Rodríguez Alegría
Zachary Carmichael reviews Trading Roles: Gender, Ethnicity, and the Urban Economy in Colonial Potosí by Jane Mangan
Naming and Picturing New World Nature by Maria Jose Afanador

Nanban Art: Colonial Latin America Through Objects (No. 2)

(via Wikimedia Commons)

John Monsour’s exhibit on Nanban screenfolds exemplify the deep connections of the colonial Americas to early-modern Japan. Portuguese Jesuits and merchants arrived in southern Japan in the mid-sixteenth century with commodities from India, Europe, and the Americas and with hundreds of Luso-Africans. The foreigners were called “Nanban” (barbarians from the south). The Jesuits gained a foothold with Japanese lords that led to the massive conversions of commoners and nobles. Jesuits and Japanese artisan established workshops that produced many Nanban objects, including screenfolds documenting new European cosmographies. The maps also document the introduction of Chinese-Korean maps. Monsour’s exhibit shows the maps on Edo workshops led by Jesuit and the new cosmographies they engendered.

More from the Colonial Latin America Through Objects series:

Of Merchants and Nature by Diana Heredia López

You may also like:

Brittany Erwin reviews The Archaeology and History of Colonial Mexico by Enrique Rodriguez Alegría
Acapulco-Manila: the Galleon, Asia, and Latin America, 1565-1815 by Kristie Flannery
Purchasing Whiteness: Race and Status in Colonial Latin America by Ann Twinam

The Archaeology and History of Colonial Mexico by Enrique Rodríguez Alegría (2016)

In this study of the social significance of material culture in Mexico City and Xaltocan in the early colonial period, Rodriguez Alegría uses a variety of sources, including archaeological evidence relating to food consumption, catalogues of ceramic sherds from several dig sites in these cities, and wills, stock lists, and auction records. His use of archaeological data and historical records together reveals the benefits of incorporating disparate kinds of evidence: the archaeological data on food and material consumption filled in the blanks of historical records, which often leave out explicit descriptions of such daily practices.

The works of historians and anthropologists frequently overlap in theme and subject, however, the two disciplines gather and use evidence differently. Rodríguez Alegría argues that such differences should not stand in the way of interdisciplinary investigations. His main contribution is a discussion of the ways scholars conceptualize their methodologies. He asserts that in an interdisciplinary study, there should not be a contest over which kind of evidence is more worthwhile. Rather, researchers should pay careful attention to the implications of the interpretative strategies they use.

Part of what makes his methodology innovative is his acceptance of the inherent incommensurability of archaeological and historical evidence. He outlines common interpretative strategies used in each of these disciplines, openly acknowledging the differences between them. For archaeologists, analogical reasoning is common because it allows them to utilize “known behaviors in the present” in order to shed light on “unknown behaviors [of] the past.” Historians, on the other hand, tend to conceptualize evidence from their documents as synecdoches, “where qualities or practices found in a document or a few documents are replicated to stand for wider processes or patterns in a society.”

In his openness to the contradictions that result from simultaneously using these distinct methods, Rodríguez Alegría creates a provocative rejection of the established practice of seeking an uncontested line of reasoning. He asserts that the incorporation of more evidence fundamentally creates a more nuanced understanding, even if all the pieces do not come together to neatly form a single image. As a result, both the synecdoche favored by historians and the analogy used in anthropology have their place in a single work.

Rodríguez Alegría provides numerous examples of the benefits of interdisciplinarity, including his illustration of how quantitative and qualitative analysis of pottery fragments combine with historical data on markets and production methods to reveal new understanding of of the role of pottery in these cultures. In that sense, the writing and presentation style achieves the important goal of encouraging cross-disciplinary understanding.

The most compelling aspect of this work is the author’s insistence that scholars redirect their attention towards a more critical analysis of how they interpret their evidence. Forcing this awareness about discipline-determined approaches to data analysis promises new insights, but it also presents potential problems. At some point, scholars have to assert a coherent narrative, or at least a conceptual image, of the phenomenon under investigation. That process inherently requires a selection of relevant information. If scholars choose to incorporate apparently contradictory data collected outside of their discipline, they could face criticism for knowingly promoting an argument that goes against some of the data. It is possible that the scholarly community as a whole would resist this approach because of the widely ingrained attachment to uncontested narratives that Rodríguez Alegría criticizes.

This work prompts an important reexamination of disciplinary divisions and approaches to the interpretation of evidence. It fundamentally brings the question of what makes a document representative of a larger phenomenon to the forefront of historical analysis. Furthermore, it encourages scholars to think about how their investigation engages with contextual information from unwritten sources. Overall, Rodríguez Alegría’s book opens up an important discussion on the value of questioning the validity of even the most standardized interpretive strategies. As he points out, establishing a narrative is fundamental for historians because of its apparent utility in illustrating change over time. It is also, however, a method that reflects our aesthetic preference for presenting information this way. Both historians and anthropologists must, therefore, aim to break down barriers that would prevent the fruitful sharing of methodologies between disciplines.

Also by Brittany Erwin on Not Even Past:

The Museo Regional de Oriente in San Miguel, El Salvador
The National Museum of Anthropology in in San Salvador

You may also like:

Haley Schroer reviews Infrastructures of Race: Concentration and Biopolitics in Colonial Mexico by Daniel Nemser (2017)
Explore Diana Heredia’s virtual exhibition “Of Merchants and Nature: Colonial Latin America through Objects”
Ann Twinam reviews No Mere Shadows: Faces of Widowhood in Early Colonial Mexico by Shirley Cushing Flint (2013)

Of Merchants and Nature: Colonial Latin America Through Objects (No. 1)

(via Biblioteca Medicea Laurenziana)

This new series features five online museum exhibits created by undergraduate and graduate students at the University of Texas at Austin for a class titled “Colonial Latin America Through Objects.” The class assumes that Latin America was never a continent onto itself. The course also insists that objects document the nature of historical change in ways written archives alone cannot.

Diana Heredia López’s exhibit centers on the Florentine Codex, a twelve volume encyclopedia of Aztec knowledge compiled by Franciscan friars and dozens of Nahua scribes trained in the mid sixteenth century in in Latin and classical learning. These polyglot Indians surveyed the natural history of central Mexico using Pliny’s model. The latter described objects along the ways they were processed, consumed, and transformed. She focuses on Nahua agave, cotton, figs, and gourds and the fabrics and containers they engendered.

Infrastructures of Race: Concentration and Biopolitics in Colonial Mexico by Daniel Nemser (2017)

By focusing on the relationship between race and physical space, Nemser analyzes colonial concepts of race through an unexpected and innovative lens. His investigation of concrete structures and their effect on the creation of Mexico’s caste society spans the Spanish colonial period, from the sixteenth through the nineteenth centuries. Examining the dynamic among the indigenous, Spanish, and mestizo populations in Mexico City, Nemser claims that the conceptualization of race in colonial Mexico developed not only through interpersonal relationships but also grew out of the physical separation of peoples into distinct spaces.

Nemser focuses on four key spaces: religious congregations, mestizo schools, urban neighborhoods, and the city’s royal gardens. Ultimately, he finds that the physical separation of cultural groups implicitly created the subordinate status of non-Spanish populations. These racialized spaces, then, cultivated and institutionalized the inequality still found in Mexico today.

Nemser begins his discussion with the first Spanish efforts to separate indigenous populations into religious settlements known as congregations. He builds upon this foundational Spanish-indigenous dichotomy by then investigating the paradoxical existence of the mestizo and the segregation of Mexico City’s neighborhoods. Initially, biracial mestizos appeared to be the perfect mediators to bring the Spanish Catholic faith to indigenous populations. However, by the end of the sixteenth century, mestizos’ role in society had declined from missionary to vagabond. The subsequent separation of mestizos into different schools and neighborhoods further cultivated their reputation as dangerous and untrustworthy. Finally, Nemser experiments with a much more conceptual argument. Focusing on early modern Spanish understandings of botany, he asserts that the organization of the city’s botanical gardens throughout the nineteenth century acted as the predecessor to the scientific racism characteristic of the twentieth century. As imperial botanists in Mexico City separated plants into distinct spaces and micro-climates based on their biological characteristics, new concepts of biopolitics developed to address New Spain’s growing multiracial population.

A painting showing the casta system in eighteenth-century Mexico (via Wikipedia)

Nemser structures his book in a way that capitalizes on accessibility to the reader. Each of the four core chapters discusses an increasingly more complex separation of space. The reader thus moves from concrete religious congregations to more abstract botanical divisions. This allows Nemser to delve into the complexity of racial separation in the colonial era without confusing readers. Finally, he utilizes the introduction and conclusion to tie these colonial concepts back to the modern era.

Infrastructures of Race relies on public resources such as administrative reports, academic debates, and urban surveys that allow Nemser to demonstrate how Spanish officials restructured urban spaces into racialized areas. Due to the nature of the sources, it is difficult to gauge the indigenous perspective. As such, Nemser’s analysis emphasizes the role of elite administrators in codifying race but cannot provide the indigenous response to such separation.

Infrastructures of Race provides a compelling discussion of the role of physical spaces in creating and solidifying definitions of race in society. Weaving a narrative between established theory and new research, Nemser has created an investigation that is both innovative and accessible to the reader. Taking care to consistently maintain the relevancy of the colonial caste system to modern Mexico, Nemser sheds light on both historical racial organization and contemporary institutional racism. Both academic and non-academic audiences will find Nemser’s work thought provoking.

Antonio de Ulloa’s Relación Histórica del Viage a la America Meridional

You may also like:

Casta Paintings, by Susan Deans-Smith
Mapping the Country of Regions: The Chorographic Commission of Nineteenth-Century Colombia by Nancy Applebaum, reviewed by Madeleine Olson
Imperial Subjects: Race and Identity in Colonial Latin America edited by Andrew Fisher and Matthew O’Hara, reviewed by Kristie Flannery

History of Modern Central America Through Digital Archives

By Vasken Makarian

What happens when historians take a pause from using archives to write history and instead delve into the science of producing digital archives? If you are a traditional historian, you might cower at the bombardment of technological know-how that comes your way. Look a little closer however, and you soon find that archival science is an intellectually and theoretically rich field. Engaging with digital archives and digital history is a great way for scholars to re-think how they and archivists alike, select, categorize, and publicize historical data for educational and scholarly purposes. As historians increase their use of digital platforms, it can be helpful for all historians to take a step in the archivists’ shoes.

In the spring of 2016, students of Dr. Virginia Garrard’s course, “History of Modern Central America through Digital Archives” had this opportunity. The course bridged traditional historiography with an introduction to digital archives and digital history. Students came from a wide array of disciplines, from Information Studies to History. For their final project, they could choose between writing a traditional research paper or designing a digital history project, or both. This mix of both worlds allowed for a hybrid conversation that melded traditional historical debates with sensitivity to the way scholars and archivists produce and organize knowledge.

Biblioteca_Nacional_de_Guatemala_Luis_Cardoza_y_Aragón

The National Library of Guatemala, a more traditional place for historians to conduct research (via Wikimedia Commons).

Students eager to get up-to-date with newer digital history platforms were not disappointed. Homework assignments ranged from digital primary source scavenger hunts to analyzing pre-established digital scholarly interfaces, such as the Latin American Digital Initiatives Collection (LADI). The class introduced students to up-to-date digital projects like interactive maps, self-correlating databases, and archival metadata. Students also worked in groups to grapple with the challenges of making digital archives more accurate and efficient.

One of these challenges involved selecting the right “subject terms” that help users search for content in digital databases. To facilitate the search process, students needed to produce terms that were neither too narrow nor too broad, and that represented the “aboutness” of their subjects. Just how efficient, accurate, and unbiased these terms appeared influenced the way users would receive and write about history. In one instance, I had to produce English subject terms for a short and vague Guatemalan newspaper about a desaparecido or forced disappearance. Choosing between terms like “assassination,” “murder,” and “homicide” prompted me to scrutinize the meaning, political implication, and contextual relevance of each term. These questions added a nuanced perspective to my research as well.

Forced disappearances were common during the Guatemalan Civil War (via YouTube).

A less somber yet strangely satisfying task involved creating a sound bite archive from Radio Venceremos—an underground anti-government radio program from 1980s El Salvador. Here, students created an archive of background noises: shouts, singing, frogs, birds chirping, gunfire, alarms, helicopters, and static. Rather than paying attention to content, they recorded language dynamics, the environment, and materiality. This innovative way of organizing data allowed them to get at more subtle information, such as timing, emotion, background events, secrecy, and level of danger. This was detective work at its finest and “tech-savvyist.”

Outside of the Radio Venceremos studio (via Wikimedia Commons).

Of course, walking away with new skills in digital media was not the be-all and end-all. Thinking more deeply about digital archives illuminated urgent theoretical questions relevant to scholars and archivists alike. To whom do historical records belong? What biases do archivists and scholars convey when presenting data? Do living (or even dead) historical actors want others to publicize information about them? How do we reconcile the desire to uncover histories, with the risks and inconveniences public knowledge poses for historical actors and their communities?

Personally, this course contributed to thinking about my dissertation on Guatemala’s recent civil war, which spanned from the 1960’s to the 1990’s. The legacy of the civil war carries over to present-day Guatemala and presents political and ethical roadblocks to the publication and presentation of records. Emerging data may appear rich for archiving, as the recent Guatemalan National Police Historical Archive demonstrated. However, historical records are living things that carry emotional, political, and economic consequences for present-day actors. As this course demonstrated, archives are anything but a mere compilation of sources. They require much human configuration, strategic organization, and logistical coordination. On the other hand, they demand sensitivity to the ethical, political, and intellectual problems of producing knowledge.

You may also like:

Virginia Garrard-Burnett on La Violencia in Guatemala.
John McKiernan-González tells the story of the first nationally distributed Latino-themed public radio show in the United States.
Charley Binkow discusses the online archives of the 1914 Easter Rebellion in Ireland.

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