Neoliberal Reform In Machu Picchu

As Latin America completes its second decade of neoliberal reforms, Pellegrino A. Luciano takes readers on an ethnographic journey back to a moment of monumental social and economic change in Peru. In Neoliberal Reform in Machu Picchu, Luciano describes the privatization struggles and challenges of people living in the district of Machu Picchu, a heritage area and tourism destination, during the early 2000s. This Incan citadel became central to the Peruvian government’s neoliberal policies and efforts to project a new global image and attract foreign capital. Luciano analyzes the role of middle-class actors in consequence, resistance, and accommodation to these neoliberal changes. This book is recommended for scholars of anthropology, political science, economics, tourism studies, and history.

Speaking at a 1913 National Geographic Society gala, Hiram Bingham III, the American explorer celebrated for finding the "lost city" of the Andes two years earlier, suggested that Machu Picchu "is an awful name, but it is well worth remembering." Millions of travelers have since followed Bingham's advice. When Bingham first encountered Machu Picchu, the site was an obscure ruin. Now designated a UNESCO World Heritage Site, Machu Picchu is the focus of Peru's tourism economy. Mark Rice's history of Machu Picchu in the twentieth century—from its "discovery" to today's travel boom—reveals how Machu Picchu was transformed into both a global travel destination and a powerful symbol of the Peruvian nation. Rice shows how the growth of tourism at Machu Picchu swayed Peruvian leaders to celebrate Andean culture as compatible with their vision of a modernizing nation. Encompassing debates about nationalism, Indigenous peoples' experiences, and cultural policy—as well as development and globalization—the book explores the contradictions and ironies of Machu Picchu's transformation. On a broader level, it calls attention to the importance of tourism in the creation of national identity in Peru and Latin America as a whole.

In the 1980s and 1990s, neoliberal forms of governance largely dominated Latin American political and social life. Neoliberalism, Interrupted examines the recent and diverse proliferation of responses to neoliberalism's hegemony. In so doing, this vanguard collection of case studies undermines the conventional dichotomies used to understand transformation in this region, such as neoliberalism vs. socialism, right vs. left, indigenous vs. mestizo, and national vs. transnational. Deploying both ethnographic research and more synthetic reflections on meaning, consequence, and possibility, the essays focus on the ways in which a range of unresolved contradictions interconnect various projects for change and resistance to change in Latin America. Useful to students and scholars across disciplines, this groundbreaking volume reorients how sociopolitical change has been understood and practiced in Latin America. It also carries important lessons for other parts of the world with similar histories and structural conditions.

Going beyond the usual state-centric approach to the study of the politics of neoliberal reform, Mois&és Arce emphasizes the importance of understanding the interaction between state reformers and collective actors in society. In Market Reform in Society he helpfully focuses our attention on how various societal groups are affected by different types of reform and how their responses in turn affect the state&’s subsequent pursuit of reform. As a country characterized by strong state autonomy and widespread disintegration of civil society and representative institutions during the 1990s when Alberto Fujimori was president, Peru serves as an excellent case for examining how collective actors can succeed in influencing the reform process. Arce compares reforms in three areas: taxation, pension privatization, and social-sector programs in poverty alleviation and health decentralization. Differences in the concentration or dispersion of costs and benefits, he shows, affected incentives for groups to form and engage in collective action for supporting, opposing, or modifying the reforms.

When Hiram Bingham, a historian from Yale University, first saw Machu Picchu in 1911, it was a ruin obscured by overgrowth whose terraces were farmed a by few families. A century later, Machu Picchu is a UNESCO world heritage site visited by more than a million tourists annually. This remarkable transformation began with the photographs that accompanied Bingham's article published in National Geographic magazine, which depicted Machu Picchu as a lost city discovered. Focusing on the practices, technologies, and materializations of Bingham's three expeditions to Peru (1911, 1912, 1914–1915), this book makes a convincing case that visualization, particularly through the camera, played a decisive role in positioning Machu Picchu as both a scientific discovery and a Peruvian heritage site. Amy Cox Hall argues that while Bingham's expeditions relied on the labor, knowledge, and support of Peruvian elites, intellectuals, and peasants, the practice of scientific witnessing, and photography specifically, converted Machu Picchu into a cultural artifact fashioned from a distinct way of seeing. Drawing on science and technology studies, she situates letter writing, artifact collecting, and photography as important expeditionary practices that helped shape the way we understand Machu Picchu today. Cox Hall also demonstrates that the photographic evidence was unstable, and, as images circulated worldwide, the "lost city" took on different meanings, especially in Peru, which came to view the site as one of national patrimony in need of protection from expeditions such as Bingham's.

The Living Inca Town presents a rich case study of tourism in Ollantaytambo, a rapidly developing destination in the southern Peruvian Andes and the starting point for many popular treks to Machu Picchu. Tourism is generally welcomed in Ollantaytambo, as it provides a steady stream of work for local businesses, particularly those run by women. However, the obvious material inequalities between locals and tourists affect many interactions and have contributed to conflict and aggression throughout the tourist zones. Based on a number of research visits over the course of fifteen years, The Living Inca Town examines the experiences and interactions of locals, visitors, and tourism brokers. The book makes room for unique perspectives and uses innovative visual methods, including photovoice images and pen and ink drawings, to represent different viewpoints of day-to-day tourist encounters. The Living Inca Town vividly illustrates how tourism can perpetuate gendered and global inequalities, while also exploring new avenues to challenge and renegotiate these roles.

In 1990, when Augusto Pinochet’s 17-year military dictatorship ended, democratic rule returned to Chile. Since then, Indigenous organizations have mobilized to demand restitution of their ancestral territories seized over the past 150 years. Sentient Lands is a historically grounded ethnography of the Mapuche people’s engagement with state-run reconciliation and land-restitution efforts. Piergiorgio Di Giminiani analyzes environmental relations, property, state power, market forces, and indigeneity to illustrate how land connections are articulated, in both landscape experiences and land claims. Rather than viewing land claims as simply bureaucratic procedures imposed on local understandings and experiences of land connections, Di Giminiani reveals these processes to be disputed practices of world making. Ancestral land formation is set in motion by the entangled principles of Indigenous and legal land ontologies, two very different and sometimes conflicting processes. Indigenous land ontologies are based on a relation between two subjects—land and people—both endowed with sentient abilities. By contrast, legal land ontologies are founded on the principles of property theory, wherein land is an object of possession that can be standardized within a regime of value. Governments also use land claims to domesticate Indigenous geographies into spatial constructs consistent with political and market configurations. Exploring the unexpected effects on political activism and state reparation policies caused by this entanglement of Indigenous and legal land ontologies, Di Giminiani offers a new analytical angle on Indigenous land politics.

Based on fieldwork in Chiapas and Oaxaca, Mexico, this book examines the production of space within the global political economy. Drawing on multiple disciplines, Hesketh's discussion of state formation in Mexico takes us beyond the national level to explore the interplay between global, regional, national, and sub-national articulations of power.