Chapter 6:
I thought a major issue that this week's reading and film touched on was stereotypes in both a negative and positive sense. Both films seemed very propaganda-like. They displayed cooperation between the Americas as a whole: the first in fighting against disease, and second in agricultural production.
In the first film, "Silent War" I was surprised to see how the focus was on giving the vaccination to the locals. It painted the United State's involvement to seem heroic, and displayed the jungle as a death trap. I thought it was positive how the vaccine was coined the "genius of the Americas" though because it gave North and South America a combined success and it seems at least from this film that people had equal access. But then they finish the film by saying the real disease is fascism.
"Journey to Banana Land" was a fun film to watch. It was kind of over the top, and the whole thing (made by the United Fruit Company) turned into an advertisement for bananas, but I thought there was a lot of interesting, colorful footage. It made Latin America seem exotic and fascinating, but tried to make it relatable as the narrator would say, "just like our clothes" or "they go to church too," and tried to teach viewers a couple of Spanish words as well. It was interesting how it made the divide between the city people and the highland people. The highland people were described as "ancient" and by using "primitive" methods. It was interesting to jump straight from stereotypical Latin America to stereotypical United States America within the same film as we follow the journey of the banana. The ending showed a smiling, classic American family with Mom cooking bananas and healthy kids benefiting from the whole process.
Something that stuck with me from the last article by Dorfman and Mattelart was how Disney did not invent the inhabitants, but forced them into a "proper mold." I think that's a lot of what the United State's media did with outside cultures: tried to group them into one character so that they would be easier to display and target either negatively or positively.
In the first article I thought it was very powerful that Sandino finds pride in having emerged from an oppressed group, and he explores the bonds of nationality in a new sense, saying that one can destroy their rights to nationality when they become to greedy or selfish such as Adolfo Diaz or Emiliano Chamorro.
Monday 27 October 2014
Tuesday 21 October 2014
October 21st: Signs of Crisis in a Gilded Age (Ch 5)
The GDP growth chart (Figure C.1) was staggering. As a whole, Latin America's GDP grew exponentially between 1950 and 2000. One can only imagine how this dramatic change affected the social structure. The map in Figure C.6 really shows how diverse and rich the land of Latin America is, each area going through its own export growth and decline. I like how Dawson explains, "...one person's boom was always another's crisis" (141).
I found the poem by Dario very powerful because it speaks directly and approaches from the side of opposition. I liked the image of "a thousand cubs of Spanish lion," and how he addresses Roosevelt as "Hunter." It creates a very strong image, questioning Roosevelt's morality and position.
It is interesting how Ayala and Vasconcelos both respond to Mexico's situation with a list-like structure. Ayala's plan is really summed up in his some of his final words "...we are partisans of principles and not of men!" (158). He wants to end the Caudillo era, and asks people to join him with arms in order to defend Mexico's well being.
Vasconcelos takes a very interesting approach to the social stages of humanity in general, and specifically Mexico in the era of Eugenics. Step one is a time when power takes control and the focus is material, causing violence and competition. Two is a period of "faith in the formula" when people lock down on a system of laws and reason. Three is a period of beauty, joy, racial fusion, and limitless boundaries.
I thought a lot of what he had to say was very true and intriguing. The final stage, the "fantasy" seemed pretty unachievable though: when society can function on the instinct of beauty. I don't think there has ever existed a society that runs purely on love and aspiration, but I agree that it's something to work towards.
The GDP growth chart (Figure C.1) was staggering. As a whole, Latin America's GDP grew exponentially between 1950 and 2000. One can only imagine how this dramatic change affected the social structure. The map in Figure C.6 really shows how diverse and rich the land of Latin America is, each area going through its own export growth and decline. I like how Dawson explains, "...one person's boom was always another's crisis" (141).
I found the poem by Dario very powerful because it speaks directly and approaches from the side of opposition. I liked the image of "a thousand cubs of Spanish lion," and how he addresses Roosevelt as "Hunter." It creates a very strong image, questioning Roosevelt's morality and position.
It is interesting how Ayala and Vasconcelos both respond to Mexico's situation with a list-like structure. Ayala's plan is really summed up in his some of his final words "...we are partisans of principles and not of men!" (158). He wants to end the Caudillo era, and asks people to join him with arms in order to defend Mexico's well being.
Vasconcelos takes a very interesting approach to the social stages of humanity in general, and specifically Mexico in the era of Eugenics. Step one is a time when power takes control and the focus is material, causing violence and competition. Two is a period of "faith in the formula" when people lock down on a system of laws and reason. Three is a period of beauty, joy, racial fusion, and limitless boundaries.
I thought a lot of what he had to say was very true and intriguing. The final stage, the "fantasy" seemed pretty unachievable though: when society can function on the instinct of beauty. I don't think there has ever existed a society that runs purely on love and aspiration, but I agree that it's something to work towards.
Tuesday 14 October 2014
Dawson Chapter 4:
The document "Porfirio Diaz, Hero of the Americas" describes Diaz's letting go of Mexico as he finishes his last term in his legacy. Creelman introduces him as a hero through describing his physical attributes in great detail. He describes his kind but fearful eyes, highlighting the contrast in his character: strength and sensitivity. As he interviews him he delves into why Diaz is finally letting go, and what his current opinions of Mexico are. I found it interesting that he agreed with democratic sentiments even though he had been the country's sole leader for several terms. He agrees that democracy protects nations from dictators seeking personal profit and enforcing unfair policies, yet he believed that when he took control of Mexico, the country was ill prepared for the responsibilities of democracy.
He explains this economically with the emergence of a middle class. It was interesting that he described the middle class as the function of a democracy that had not been there before with the economic gap. He explains that the wealthy and the poor do not concern themselves enough with the political process, and that democracy has not been "implanted" in the people's minds. He calls an opposing party a "blessing" because it would mean that the people were actively involved in the government.
I thought an interesting concept that was brought up was "enforced peace." I don't know if I would consider peace something that can be forced but he claims that the blood that was shed was the bad, and the blood that was saved was mostly good. As for the export boom and technological advancements he says that factory smoke is better than cannon smoke of war. Mexico is described as a place with shining electric lights and English language taught to children in schools. As Dawson describes, 50% of Latin America's capital was in foreign hands. I'm curious if Mexico was just becoming more economically stable, but losing its identity as a culture.
The document "Porfirio Diaz, Hero of the Americas" describes Diaz's letting go of Mexico as he finishes his last term in his legacy. Creelman introduces him as a hero through describing his physical attributes in great detail. He describes his kind but fearful eyes, highlighting the contrast in his character: strength and sensitivity. As he interviews him he delves into why Diaz is finally letting go, and what his current opinions of Mexico are. I found it interesting that he agreed with democratic sentiments even though he had been the country's sole leader for several terms. He agrees that democracy protects nations from dictators seeking personal profit and enforcing unfair policies, yet he believed that when he took control of Mexico, the country was ill prepared for the responsibilities of democracy.
He explains this economically with the emergence of a middle class. It was interesting that he described the middle class as the function of a democracy that had not been there before with the economic gap. He explains that the wealthy and the poor do not concern themselves enough with the political process, and that democracy has not been "implanted" in the people's minds. He calls an opposing party a "blessing" because it would mean that the people were actively involved in the government.
I thought an interesting concept that was brought up was "enforced peace." I don't know if I would consider peace something that can be forced but he claims that the blood that was shed was the bad, and the blood that was saved was mostly good. As for the export boom and technological advancements he says that factory smoke is better than cannon smoke of war. Mexico is described as a place with shining electric lights and English language taught to children in schools. As Dawson describes, 50% of Latin America's capital was in foreign hands. I'm curious if Mexico was just becoming more economically stable, but losing its identity as a culture.
Monday 6 October 2014
Citizenship and Rights in the New Republics
As Latin American regions began formulating their own states, they were faced with highly complex and subjective decisions regarding who the citizens were and which rights these citizens were entitled to.
Post-emancipation, there began a conservative backlash and upper class individuals sought to manipulate the law in order to maintain their power. The documents in this chapter attempt to explain the race or gender divide, and how it should be handled.
The first article, written by Rodrigues strongly emphasizes the "truth" of his science. In my opinion his writing is very over-confident and egotistic. He considers himself to be looking at things objectively while twisting his observations into a subjective conclusion: that religion manifests itself naturally depending on race. He claims that African fetishism is inherent, and that they cannot comprehend being monotheistic even if it appears so outwardly through the adoption of Catholic practices. He also calls the hybrid of Fetishism and Catholicism "mongrel practices and beliefs." Rodrigues creates a clear divide between race and religious groups, Fetishism clearly lower in his mind.
The next article, "Political Program of the Partido Independiente de Color" clearly came from a more equality-driven perspective. The policy called for a Cuban identity regardless of race and religion. This document presented an impartial government in which citizens are protected and given the rights to free education.
As Latin American regions began formulating their own states, they were faced with highly complex and subjective decisions regarding who the citizens were and which rights these citizens were entitled to.
Post-emancipation, there began a conservative backlash and upper class individuals sought to manipulate the law in order to maintain their power. The documents in this chapter attempt to explain the race or gender divide, and how it should be handled.
The first article, written by Rodrigues strongly emphasizes the "truth" of his science. In my opinion his writing is very over-confident and egotistic. He considers himself to be looking at things objectively while twisting his observations into a subjective conclusion: that religion manifests itself naturally depending on race. He claims that African fetishism is inherent, and that they cannot comprehend being monotheistic even if it appears so outwardly through the adoption of Catholic practices. He also calls the hybrid of Fetishism and Catholicism "mongrel practices and beliefs." Rodrigues creates a clear divide between race and religious groups, Fetishism clearly lower in his mind.
The next article, "Political Program of the Partido Independiente de Color" clearly came from a more equality-driven perspective. The policy called for a Cuban identity regardless of race and religion. This document presented an impartial government in which citizens are protected and given the rights to free education.
The third document, "We are religious people, Not Atheists" seeks the protection of God. A line that stood out to me was: "Death is nature's justice," explaining that all people face death regardless of who they are in life. I thought it was interesting how the manifesto brought up such a universal thought and then suddenly narrowed down into an exclusive club of "religious people, not atheists."
The final two documents addressed women in Latin American society, one in opposition to the other. The first, written by Echenique explains how women have been cheated out of their necessary rights such as education, and that they are bound to illusionary ideals. In response, Judith calls Echenique's ideas unattainable and harmful. She claims that women's natural duty is in the home, and that their "natural weakness" is their greatest charm. I think the main question at hand when approaching the gender divide is whether or not men and women naturally have or should legally have separate roles in a society. It was interesting to see the two sides from the women themselves.
The final two documents addressed women in Latin American society, one in opposition to the other. The first, written by Echenique explains how women have been cheated out of their necessary rights such as education, and that they are bound to illusionary ideals. In response, Judith calls Echenique's ideas unattainable and harmful. She claims that women's natural duty is in the home, and that their "natural weakness" is their greatest charm. I think the main question at hand when approaching the gender divide is whether or not men and women naturally have or should legally have separate roles in a society. It was interesting to see the two sides from the women themselves.
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