Liberalism in the Americas: Plenary Lecture by Gabriel Paquette

All good things must come to an end, so they say. Although the conference did come to an end, the enormous plate of food for thought that was provided during the concluding plenary lecture made it abundantly clear that historical research into liberalism across the Americas still has much fascinating work to do. Gabriel Paquette, Assistant Professor in the History Department at Johns Hopkins University, Baltimore, provided a satisfying and thought-provoking conclusion to the conference, in his discussion of the historiography of liberals and liberalism in Latin America and the Iberian Peninsula.

As Paquette reminded us, the historiography of early nineteenth-century liberalism has been going through a rich vein of revision and change in the last couple of decades, particularly in the move away from an understanding of Iberian and Latin American liberalisms as derivative, imperfect imitations of European and North American liberalisms. The focus on the ‘Age of Revolutions’, for instance, had created a situation where Latin America’s revolutions for independence and the revolutionary wars in the Peninsula were seen as knock-on results of, or unoriginal hangers-on of the American and/or French Revolutions. A similar framework had been used to discuss Latin American and Iberian political culture as backward and derivative, either because European liberal philosophy had been imperfectly understood by liberal elites, or because liberalism wasn’t suited to prevailing social conditions in these countries. Essentially, these older historiographical paradigms created an image of Latin American and Iberian liberalism as something that was introduced from an external source and was imperfectly applied.

Numerous scholars have more recently overturned many of these assumptions and interpretations, in particular emphasising the alternative modernities experienced in Latin America and Iberia, the dynamic engagement of politicians and thinkers with a whole host of domestic and international political ideas, practices, and traditions, and the creativity and contingency involved in the course of political developments in these regions. In particular, Paquette singled out the recent work of Javier Fernández Sebastián, Christopher Bayly, and Maurizio Isabella in pushing these interpretations further, but the majority of participants in the Liberalism in the Americas project and network are also embracing these approaches too, as can be discovered through our recorded lectures and SAS-Space collection of working papers.

After framing his discussion against this historiographical background, Paquette then explored several core problems that he suggested need to be addressed more thoroughly. Firstly, the connection between Enlightenment thought and liberalism needs to be more comprehensively problematised. Paquette suggested that the connections and continuities between enlightened economic principles and liberal economic principles was less conflicted, but the political continuities (or lack thereof) needed  to be examined more closely. He made the important point that although there were similarities in the political language and policies of enlightened and liberal figures, similarities are not the same as continuities. Moreover, there were more pronounced divergences, as Roberto Breña’s work on the concept of national sovereignty has demonstrated.

Similarly, Paquette pointed to the complicated relationship between liberalism and republicanism as a further area on which to concentrate investigation. Indeed, several of our lectures and workshops have sought to tackle this question and it was clear from those discussions that much research still needs to be done to clarify and unpick this murky question. While an older vein of scholarship treated liberalism and republicanism in North America and parts of Europe as oppositional rivals, in the Latin American and Iberian context, they have sometimes become overly intermeshed in scholarly analyses. Perhaps, as the 2008 book by Andreas Kalyvas and Ira Katznelson suggested, it is more appropriate to conceive of the relationship as different, but organically linked: ‘Political liberalism burst from the shell of a republican chrysalis.’ [1] Paquette suggested that another productive way forward might be to conceive of liberalism as an idiom, as much as, or perhaps more than, an ideology, and to abandon a conception of liberalism as an immutable ideology. In this way, it is possible to study how republic and liberal languages coexisted and overlapped in Latin American and Iberian political cultures.

Thirdly, on a related point, Paquette raised the question of how we talk about liberalism or liberalisms? While new research – and the Liberalism in the Americas project itself – is obviously concerned with recognising and analysing a multiplicity of liberalisms, we must be careful to avoid a situation where anything and everything can be called a form of liberalism. Paquette proffered two important principles necessary to bear in mind when navigating this problem:

  • what we call liberalism is complicated by the demarcation of political liberalism and economic liberalism during the nineteenth century
  • we must start with a clear outline of the common traits and principles that define liberalism (for political liberalism, Paquette suggested: avoidance of arbitrary power; support for written constitutions and the rule of law to guard against arbitrary power; preventing the concentration of power; some model of national or popular sovereignty)

This was a very welcome reminder, as these were also the two clear principles that the opening workshop of the Liberalism in the Americas events series outlined, back in October 2011 (‘Liberalism in the Americas: What is to be Done?’) And indeed seeking to examine how different liberalisms were formulated and experienced across transnational, regional, popular and gendered perspectives was at the forefront of our minds when planning this conference, so it seems as though these are important principles to follow in navigating the liberalism/liberalisms problem as we move forward.

Paquette also encouraged the project to continue with its transnational perspectives, particularly continuing to incorporate an Atlantic dimension together with the hemispheric approach. Indeed, although the “Liberalism in the Americas” moniker suggests a continental restriction on our coverage, we have had numerous participants contribute their Atlantic world expertise: for instance, Linda Colley’s lecture on constitutions and Gregorio Alonso’s contribution to our ‘Liberalism and Religion’ workshop. Moreover, a sizeable chunk of material included in the digital library will relate to the Peninsular wars, the Cadiz constitution, and other significant events, developments, and ideas on the European side of the Atlantic.

Although the conference came to an end, therefore, it was with a strong bridge of ideas for future research and future developments in the project. The focus over the next couple of months will be on bringing the digital library to light, in support of some of those future research ideas. More digital news will be coming soon!

And thanks to one and all for a wonderful conference!


[1] Andreas Kalyvas and Ira Katznelson, Liberal Beginnings: Making a Republic for the Moderns (Cambridge: Cambridge University Press, 2008), p. 5.

Jeremy Adelman, “Republicans, Liberals and Constitutions in Nineteenth-Century Latin America”.

Alternative title: The Lecture That Nearly Never Was! Since the beginning of the Liberalism in the Americas project in May 2011, I confess I have been constantly haranguing Prof. Jeremy Adelman with invites to participate in one of the events in our series. I must stress that he was (or seemed!) very keen from the outset, so I felt entitled to pester him again and again (and again) when the first few attempts didn’t work out because of his myriad commitments and responsibilities. So I was delighted and extremely grateful when it was at last possible to welcome Prof. Adelman (Princeton University) as a speaker in our project’s lecture series, at the Institute for the Study of the Americas on 2 May 2013. His talk on “Republicans, Liberals, and Constitutions in Nineteenth-Century Latin America” was stimulating and broad-ranging, examining the role of constitutional debates and constitution-making in the state- and nation-making process across Latin America in the nineteenth century.

Taking in examples from Brazil, Argentina, Chile, Mexico, Uruguay and several other countries, and analysing them in a framework of broader continental and trans-Atlantic change, Adelman gave a masterclass in the kind of transnational and comparative history that the project has been trying to foster and pursue over the last couple of years. Overall, he highlighted how Latin America in the early nineteenth century was a kind of “laboratory for global experiments” in constitutionalism. He examined two separate periods of avid constitution-making in the nineteenth century, comparing the 1820s and the 1840s-1850s. To chart several key changes in political concepts and practices between these two periods, Adelman considered the role of changing political circumstances within Latin America as a whole, and within individual nations; the transnational circulation of ideas and ideologies; and international political developments.

During the 1820s, Adelman argued, Latin American elites were self-consciously engaged in an international moment of constitutionalism, echoing ideas that Linda Colley discussed in her lecture of March 2012 on “Liberties and Empires: Writing Constitutions in the Atlantic World, 1776-1848”. Their dual purpose, as these elites understood it at the time, was to make a people and a state: to create an autonomous civil society and to create stable institutions for their governance. Adelman highlighted the multiple intellectual and political influences, both domestic and international, that went into the pot of ideas from which Latin American constitution-makers drew out their constitutions, in a creative, experimental manner. One of the most defining features of this period of political experimentation was the implementation of a wide suffrage and direct elections, intended to shape the creation of republican electorates.

Recent scholarship on the early nineteenth century confirms that this new constitutional era was accompanied with high political mobilisation, which often produced anxieties about racial tensions, ethnic tensions, social divisions and regional divisions amongst the governing elites of Latin America. However, this in itself did not cause the experimental period to end – as we had discussed at length in our previous workshop on Liberal Constitutionalism in the Americas. Adelman identified 1828 as a key turning point, in which all Latin American states (even non-republican ones like Brazil) suffered crises of a fiscal and economic nature, and as a result of political boundary and sovereignty disputes. From a constitutional perspective, the result of these crises was the emergence of a broad consensus that the 1820s experiment in constitutionalism had been a failure.

What followed could be termed a period of “constitutionalism without constitutions”, where there was, in general, a shared commitment to the economics of free trade, a “carnivalisation of power” (to use José Murilo de Carvalho‘s phrase), and de facto federalism, based on political pacts established between provincial leaders. This period was also characterised by a style of governance embodied in the “Restorer of the Laws”, like Juan Manuel de Rosas or, less successfully, Antonio López de Santa Anna.

This post-crisis politics of rule-by-pact was, itself, the experiential framework from which a new wave of constitution-making emerged and, Adelman argued, this had a profound impact on the types of constitutions being made in the 1840s-50s. In contrast to the more optimistic, or perhaps even idealistic, constitutional experimentation of the 1820s, constitutional debates in the 1840s and 1850s reveal a more pragmatic outlook that explicitly drew on the political experiences and changes of the preceding decades to rationalise and explain constitutional decisions, and which also explicitly discussed the “failures” of the 1820s. Influential figures like Juan Bautista Alberdi and Andrés Bello increasingly argued that the “customs” of the people must be taken into account when designing laws, and the laws could then, and only then, start to influence those “customs” in a better (as they saw it) direction. Overall, the fundamental conception of a constitution had changed from a means of moulding ideal liberal citizens – a la the 1820s – to a means of achieving order, stability, unity and progress with the economic, social and material realities that particular nations had at their disposal.

As a whole, Adelman’s lecture helped to tie together several strands that have been debated and explored within the Liberalism in the Americas project, including the role that the transnational circulation of ideas and concepts had in the formulation of political concepts and practices in the Americas, the place of constitutionalism in legitimating liberal states, the tangled relationship between liberalism, federalism, and republicanism – and the alternative political models such as monarchism that continued to play a role in the nineteenth century. The vibrant questions session after the lecture also helped to draw out additional issues central to the project, including the question of the Church, the overlapping nature of “liberalism” and “conservatism”, and the equally porous division between military and civilian spheres in the practice of politics.

Moreover, in thinking about the choice of comparisons that formed the major element of Adelman’s talk (and which will feature in a future publication) – Chile Vs Brazil, and Argentina Vs Mexico – Adelman touched on one of the most important rationales of our transnational and comparative methodology: by looking across national borders, it is possible to unpick and destablise the traditional historical narratives that emphasise the “exceptionalist” nature of the national story in each case. Of course, we are always concerned with seeing how liberal ideas and practices were accepted, adapted, translated, and rejected in different local, regional, and national contexts, but in comparing these different contexts and following the movements and transformations of liberal concepts and practices across borders, a bigger picture emerges that tells us much about Latin American history, the history of the Americas, and global history as a whole.

I hope our forthcoming conference, “Liberalism in the Americas: Popular, Gendered and Global Perspectives” – which seeks to do both these things – can follow the example set by Adelman’s illuminating lecture!

Victor Bulmer-Thomas, “Freedom to Trade, Free Trade and Laissez-Faire: Latin American Approaches to Economic Liberalism in the Nineteenth Century”.

ISA welcomed a distinguished guest to conclude our Liberalism in the Americas 2011-2012 lecture series, on 6 June 2012: Professor Victor Bulmer-Thomas, currently a Visiting Professorial Fellow at ISA, delivered a fascinating lecture on “Freedom to Trade, Free Trade and Laissez-Faire: Latin American Approaches to Economic Liberalism in the Nineteenth Century.” A video recording of the lecture and ensuing discussion is available to view on our youtube channel, and the full text of Professor Bulmer-Thomas’s article can be downloaded from the Liberalism in the Americas Collection in SAS-Space, our institutional repository. We thank the Economic History Society and the Society for Latin American Studies for sponsoring this lecture, which also acted as a plenary for our workshop on Economic Liberalism in the Americasthat took place earlier in the day.

Bulmer-Thomas’s lecture gave a broad-ranging overview and interpretation of Latin American approaches to international trade in the long nineteenth-century. He argued that “unrestricted free trade was seen as a distant goal by all but the most ideologically committed liberals and economic policy focused on much more limited objectives”. In the late eighteenth and early nineteenth century, the key objective was “freedom to trade” with any international partner, as opposed to the mercantilist system of the Spanish and Portuguese empires that restricted the number of ports open to trade, excluded the participation of foreign shipping, restricted intra-colonial trade, and granted royal trading monopolies. Between the 1770s and the 1820s, the colonial governments opened more ports to international trade, granted permission for colonial ports to trade with neutral ships, and lost the ability to enforce imperial monopolies. After independence, the newly independent states, as well as the remaining Spanish colonies of Cuba and Puerto Rico, operated under the “freedom to trade” principle, but stopped short of “free trade”, since commercial concessions were often extracted by trading partners, and tariffs and export duties were often high on the Latin American side of the exchange.

By the mid-to-late nineteenth century, however, a form of “free trade”, where partner trading countries ceased to enforce discrimatory policies on Latin American goods, had become the norm. Bulmer-Thomas explained that in the aftermath of independence, when the need for international recognition and international debts were high, important trading partners, including Great Britain, France,and Portugal, were able to extract special trade privileges from Latin American countries. But their ability to extract such concessions diminished as the nineteenth century progressed, especially as the international weight of the United States increased and affected the direction of trade policy. Again, this stopped short of being “laissez-faire”, since both Latin American countries and many of their trading partners continued to make considerable use of tariffs. Indeed many of the newly independent countries in Latin America raised tariffs from the levels that had operated while they were part of the Portuguese and Spanish empires: the disruption to economic infrastructure and fiscal systems caused by the independence wars meant that taxes on trade were often a vital source of revenue. Alejandra Irigoin’s paper in the Economic Liberalism in the Americas workshop that preceded Bulmer-Thomas’s lecture further suggested that many countries within Latin America had to rely on trade-based taxes because attempts to shift to a fiscal system based on direct taxation in the 1820s had failed.

Bulmer-Thomas concluded his lecture by considering other aspects of economic liberalism that our previous workshop had also considered, especially regarding the development – or not – of factor markets in labour, land and capital. In these areas, there was a degree of debate regarding the preferable level of state involvement in shaping land, labour, and capital markets as the best means of creating economic growth and development, although these debates did not always neatly fall along liberal and non-liberal lines. Bulmer-Thomas then answered a range of questions on the contradictions within economic liberalism; the liberal Vs illiberal nature of tariffs and contraband trading; the role of internal barriers to trade within federal states; the relationship between coerced labour and market forces; and the importance of commodities to Latin American economies.

You can listen to Bulmer-Thomas’s thoughts on these issues, as well as the lecture itself, on our youtube channel, and you can download the text of his talk in our Liberalism in the Americas SAS-Space collection. Please also join the discussion in the comments section below!

Matthew Butler, “Revolutionary Religion? Liberalism and Catholicism in Post-Revolutionary Mexico.”

Dr Matthew Butler (University of Texas, Austin) continued our lecture series on 18 April 2012, with a fascinating examination of radical religious movements in Mexico during the period of political, economic and socio-cultural upheaval after the Mexican Revolution in the early twentieth century. Having joined our group for the earlier workshop on Liberalism and Religion: Secularisation and the Public Sphere in the Americas, Butler discussed his new work on the schismatic religious movement led by Father Pérez in the 1920s and its relationship to the transformed place of liberalism within Mexican political cultures in the post-revolutionary era. You can watch the full lecture and ensuing discussion session on our youtube channel.

Connecting his lecture to our previous discussions in the workshop, Butler began by explaining that constitutional Catholicism and Church reform movements had long been an integral part of Mexican religious identity at both elite and popular levels of society. Although there had been considerable conflict between more radical liberal governments and the Catholic Church in the nineteenth century – over issues of Church property and clerical fueros in particular – many liberal administrations had adopted more co-operative relationships with the Church and the majority of the population continued to identify strongly with Catholicism in many areas, and the revolutionary governments’ policies towards the Church provoked a violent reaction from Church supporters, known as the Cristero War or the Cristiada (1926-29).

The “schismatic” movement that Butler explored in most of his lecture represented a combined agenda of popular Catholicism, agrarianism, popular liberalism, and anti-clericalism and was centred in the rural regions of Guerrero, Puebla, Chiapas, Veracruz and Tlaxcala during the mid to late 1920s. The anti-clerical aspect of the schismatic body, known as the Mexican Catholic and Apostolic Church, represented not a rejection of religion but a reformulation, being primarily directed against Ultramontanism, seeking to eradicate corruption and abuse of hierarchical authority from the Mexican Church, and creating a more interactive, mutually beneficial relationship between the clergy and their flock.

Not only was the schismatic church an attempt to build a more patriotic and abuse-free church to serve the Mexican people and nation, but the movement also acted to sacralise some aspects of the Revolutionary reform agenda – particularly regarding agrarian reform and social engineering projects seeking to improve the living conditions of the Mexican peasantry and to structure the moral universe of the ordinary population around ideals of citizenship, virtue and patriotism. Butler emphasised that the schismatic church had vibrant popular support in local communities, which strongly shaped how the schismatic church operated at local level. This was partly due to the schismatic body being able to step into the vacuum left by the suspension of official Catholic Church services from 1926, when the episcopate effectively announced a clerical strike in protest against Plutarco Elías Calles’ policies against the Church. But the support for the schismatic church also emanated from the synergy with particular local concerns and with the broader agrarian, community autonomy, and popular religion agendas that were widespread in the areas where the schism took hold. Later in the lecture, Butler explored in considerable detail how this schism impacted at different local levels, comparatively examining communities to the north of Mexico City in the valleys of Texcoco and Teotihuacan and rural areas in the Sierra Norte del Puebla and around Veracruz to the south.

You can listen to the full recording of Butler’s lecture on our youtube channel – and please leave us your thoughts in the comments section below.

Prof. Linda Colley, “Liberties and Empires: Writing Constitutions in the Atlantic World, 1776-1848”

ISA welcomed a distinguished guest to take part in our Liberalism in the Americas lecture series on 21 March 2012: Shelby M. C. Davis 1958 Professor of History at Princeton University, Linda Colley. A recording of the lecture, entitled “Liberties and Empires: Writing Constitutions in the Atlantic World, 1776-1848” is available to watch on our youtube channel. There was a big turnout for Colley’s lecture, which was generously co-sponsored by the British Library’s Eccles Centre for American Studies and by the University of London’s John Coffin Memorial Fund.

Colley’s lecture was impressive in its geographic breadth and its depth of analysis of the swift expansion of constitutional practice throughout the Atlantic World, and even beyond. The decades following the American Revolution were marked by an increasingly self-conscious mobilisation of written texts and print culture to inform, display, extend and justify political power around the world, in what Colley referred to as “public and political writing-ness”. One of the core tenets of her argument was to show the multiple contexts within which written constitutions were produced, and the multiple ends to which they were put. In particular, the lecture emphasised the centrality of written constitutions to imperialist projects – American, French, and British – as well as to nation-states; to monarchist systems – in Haiti, Portugal, and Brazil for instance – as well as to republics. With these points, Colley’s lecture echoed conclusions that were made during one of our previous workshops on Liberalism, Monarchy and Empire: Ambiguous Relationships, and the argument put forth by Max Edling in the workshop on Liberal Constitutionalism in the Americas, that the federal constitution of the United States had been designed to strengthen the authority and reach of the central government throughout the union, particularly regarding the settlement of intra-union disputes and the management of international relations.

This perspective was also used to challenge the assumption that British politics was largely unaffected by the wave of constitutionalism and “writing-ness”. On the contrary, Colley pointed to figures such as John Cartwright and Jeremy Bentham who participated in an internationalist dialogue of constitutionalism, penning constitutional proposals for different parts of Europe and Latin America. Much of this activity was underpinned by the assumption that Anglo-Saxons were better equipped to design governing systems and political structures than other peoples, an idea that simultaneously justified and reinforced imperial expansionism on both sides of the Atlantic.Therefore, Colley noted, constitutions, as “engines of improvement and freedom, sometimes merged… with the ambition to manage, control and even invade”.

Colley also identified several fascinating issues that would make productive avenues for future research: in particular, her research has uncovered an extensive body of “amateur” constitution writing across the globe (including a radical figure in New South Wales, who composed a blueprint for a democratic, republican, and imperial Australia in the 1850s), which could yield numerous insights into the transnational circulation of political ideas, local political cultures, print cultures, and alternative visions for political organisation that were on the agenda but never codified into law. Another fruitful avenue Colley suggested was investigating the broader print and literary culture – both elite and popular – of the era, and how constitutions compared to other types of texts designed to inform, reform, control, and demarcate boundaries. This is a particularly important subject given the self-conscious awareness that many constitution-makers of the era had for the “potential of language and texts to mould and to manage”.

Colley’s lecture was followed by an energetic question and answer session. Within this discussion Colley emphasised that, along with many of their contemporaries, British politicians – even as they disavowed constitutionalism proper – recognised that written constitutions were a vital means of legitimising particular political systems, or even particular administrations. This helped to make Colley’s lecture a fitting conclusion to the discussion held earlier in the day at the Liberal Constitutionalism workshop, regarding the central importance of establishing or consolidating legitimacy as a motivation for writing constitutions – a detailed report of this discussion can be downloaded here.

Watch the recording of Linda Colley’s fascinating lecture once more, and please give us your thoughts in the comments section below!

Roderick Barman, “The Enigma of Liberalism in Imperial Brazil, 1822-1889.”

Our lecture series, which has to date featured Professors Greg Grandin, Klaus Gallo and David Rock, continued on 10 February 2012 with “The Enigma of Liberalism in Imperial Brazil, 1822-1889” by Roderick Barman, Emeritus Professor of the University of British Columbia. The endurance of monarchy as a political system made Brazil quite unique among the newly independent nations of Latin America in the 19th century, but Barman’s lecture demonstrated that liberalism had a major impact on Brazil during this period and that, in the wider global context, this co-existence of liberalism and monarchy was not so unusual.

Barman began by outlining three essential components of liberalism–the constitution, the nation-state, and the citizen–thus making an important contribution to our ongoing discussions about how we should categorise and define “liberalism” in this research project. Central to this part of Barman’s presentation was the identification not only of the appeal of constitutions, nation-states, and citizens (and thus what made liberalism appealing to various interest groups), but also of the limitations and weaknesses that these fundamental elements of liberalism brought to its adopters.

It was in the tension between the appealing aspects and the limitations of liberalism that Barman located liberalism’s potential synergy with monarchy as a means of reform without jeopardising political order and social stability, not only in Brazil but also in various European states, such as Norway, France, the Netherlands, and Belgium. The transfer of the Portuguese court to Rio de Janeiro after Napolean’s invasion of the Iberian Peninsula was the key factor that led to the development and spread of liberal ideas and goals in Brazil, which were in turn very important in the establishment of an independent Brazil in 1822 and in the design of the 1824 constitution. A liberal-driven experiment in confederate government followed the abdication of Brazil’s first constitutional monarch, Pedro I, in 1831 and, although this experiment largely failed, liberalism remained an important referrent during the reign of Pedro II, who styled himself as a “Citizen King”.

Pedro II’s reign saw the emergence of two broad political parties – Conservative and Liberal – in the 1840s, and he successfully managed political rivalries to lead a stable political order. This was also made possible by the shared support for slavery that the Conservative and Liberal political factions had, and by a period of economic growth in the mid 19th century. In concluding his lecture, Barman identified factors explaining the decline of the constitutional monarchy: a rise in nationalist sentiment not dependent on the person of the monarch; an expansion of state bureaucracy in response to economic development; uncertainty regarding a successor to Pedro II; the abolition movement; and the development of new political philosophies, such as Spencerian Social Darwinism and Positivism, that appealed to the political classes of Brazil.

In a lively questions and discussion period, various members of the audience called on Barman to dwell on the parallels and divergences between Brazil and other parts of the Americas in the 1800s, which further connected his lecture to our ongoing discussions about the comparative impact of liberalism in the Americas. In particular, Alejandra Irigoin raised the issue of the military resources available in Rio de Janeiro (Brazil’s then capital), that other Latin American states lacked in the same period, perhaps aiding the relative stability of the centralist state. Guy Thomson also remarked on the differences between the political systems that liberalism helped to foster in Mexico and Spain, as compared to Brazil: while Barman’s lecture pointed to the position of Brazil’s emperor as the “fourth power”, Thomson outlined how in Mexico and Spain, the municipality–a more local authority–became a “fourth power” of sorts. Tony McCulloch pointed to a further area of intriguing comparison: between Brazil and Canada in their experiences of liberalism and monarchical government. Barman, having lived in Canada for many years, agreed that there were interesting parallels between the two regions, in particular with respect to how, in both countries, patriotism was tied to a synergy of loyalties to a locality or region and to the monarch.

Watch a recording of the lecture and discussion here

Download the text of Barman’s presentation here.

David Rock, Liberalism in Argentina and Mexico: Nineteenth-Century Perspectives

On 5 December 2011, we were delighted to host a lecture by the esteemed Professor of Latin American History, David Rock (University of California, Santa Barbara), entitled “Liberalism in Argentina and Mexico: Nineteenth-Century Perspectives.” He engaged with the comparative ambitions of our project by using selected contrasts from Mexico’s experiences with liberalism to throw into clearer focus the distinctive and particular aspects of Argentine liberalism. In a dynamic discussion session after his paper, Rock answered questions for nearly an hour and spoke to many of the important issues that have shaped our research agenda on the Liberalism in the Americas project.

Recalling Tulio Halperín Donghi’s maxim that Argentina was “born liberal,” Rock began by pointing out that for this to be the case, a period of “pregnancy” must have occurred, and discussed the pre-Independence trading relations that Buenos Aires developed with British merchants as evidence of this, and as a possible distinguishing feature of Argentina from many other Latin American countries. In terms of economic liberalism, at least, Rock argued that liberal policies were implemented, first in Buenos Aires, and then in other parts of the future nation-state of Argentina, with a comparative lack of opposition and contestation. In Mexico, by contrast, significant interest groups–primarily the Catholic Church, and the indigenous peasantry–posed strong opposition to successive attempts by liberal reformers to eradicate communal landholding practices.

In political terms, Rock contended that the essential liberal criterion was the presence of representative government and, in this regard, Argentina’s relationship with political liberalism was less straightforward than with economic liberalism. Although independent Mexico’s periods of monarchical rule (which will be explored by Erika Pani in our next research workshop Liberalism, Monarchy and Empire: Ambiguous Relationships) might again suggest that Mexico’s experience with political liberalism was more contested than Argentina’s, Rock outlined the existence of a “second tradition”  that opposed liberalism throughout modern Argentine history. In various different eras, disparate movements (Rosismo, nacionalismo, Peronismo) emerged to challenge the individualist elements of liberalism, whether through a clientelist political culture, corporate structures like trade unionism, or an organic vision of collective society such as nationalism.

In the extended discussion following Rock’s paper, among the most interesting issues were: how Latin American ideologies are formed from national, international, local, popular and elite influences; the political and economic struggles between the centre and the regions in the process of nation-building; the relationship between liberalism and nation-building, with the “civilising” agenda within liberal ideology being a strong impulse behind nation-building; and the relationship between liberalism and democracy. During his paper, Rock stressed the importance of representation to the existence of political liberalism and this issue was central to the later discussion of the extent of the connections between liberalism and democracy, on which no consensus was reached. By a happy coincidence, we will be returning to these very issues in our next events in February 2012: a research workshop on Liberalism, Monarchy and Empire: Ambiguous Relationships and a public lecture by Roderick Barman (UBC): “The Enigma of Liberalism in Imperial Brazil.”

In the meantime, let us know your thoughts on David Rock’s lecture in the comments section!

Klaus Gallo, The Development of Laicism in Argentina, 1810-1827: The Case of Juan C. Lafinur

Completing the project’s first wave of events, on 1 November 2011 Professor Klaus Gallo, from the Universidad Torcuato di Tella in Buenos Aires, Argentina, delivered a fascinating lecture on the rise of laicist and secularising agendas during Argentina’s first wave of liberal and republican reforms in the early nineteenth century. You can watch a recording of the lecture here. Having recently completed a biography of Bernardino Rivadavia (1780-1845), Professor Gallo focused his presentation on the era of Rivadavia’s reformist experiment in the province of Buenos Aires, when freedom of the press was expanded, universal male suffrage was introduced, the Universidad de Buenos Aires was founded, convents were closed, and other reforms were aimed towards reducing the political and social role of the Catholic Church.

In addition to summarising the heated debates that took place in the Buenos Aires press regarding secularisation, Gallo focused particular attention on the enigmatic figure of Juan Crisóstomo Lafinur (1797-1824), who pioneered a philosophy of teaching geared towards reducing the influence of the Catholic Church in university education and produced a series of controversial plays and performances at civic festivals that aimed to spread laicist and secularist messages to the broader public. In general, Gallo’s lecture indicated that the dramatic plays of the period are an under-researched resource for understanding how political debates were framed and how these debates engaged, or attempted to engage, broader public opinion. By exploring the case of Lafinur’s life and work in more detail, Gallo revealed the potential of theatrical performances to reveal the connections between political discourse and popular culture.

Along the way, we were introduced to the colourful character of Lafinur himself who seemed to have an uncanny knack for upsetting and antagonising clerical authorities and anti-reformist scholars at every turn. Lafinur’s departure from Buenos Aires for Mendoza, precisely at the point when Rivadavia – and the reformist agenda with which Lafinur had such affinity – came to power in Buenos Aires yielded a particularly amusing anecdote: Lafinur reportedly fell (even further) out of favour with the head of the School of Philosophy at the university, when he was discovered playing the guitar instead of teaching his scheduled class, and the resulting fall-out may help to account for his abrupt relocation to Mendoza. Unfortunately, Lafinur’s provocative antics were prematurely cut short when he died as a result of injuries incurred in a horseriding accident in his mid-twenties.

It would be interesting to hear about similar characters engaged in promoting secularist and laicist agendas in other regions and countries in the Americas. So please let us know in the comments section if you have any interesting examples of laicist mavericks like Lafinur? Equally, has any detailed work been done on the role of dramatic plays in extending political debates into popular culture in early republican Mexico, Peru, or other parts of the Americas? Are there other under-research media that could offer similar insights to those discussed by Professor Gallo? Let us know in the comments section!

 

Greg Grandin, The Liberal Traditions in the Americas

On 31 October 2011, we were thrilled to inaugurate our Liberalism in the Americas lecture series, with a presentation by the esteemed Professor of History at New York University, Gregory Grandin. Giving an overview of the early stages of a project on Greater America and the idea of American exceptionalism, Grandin outlined a comparative framework for understanding the historical evolution of how sovereignty and rights, and the relationship between the two, were understood and applied differently in the US and Latin America. You can watch a recording of the lecture here.

Grandin’s lecture made several powerful arguments, centred within a comparative framework of interpretation in which US history was marked by an “interventionist-individual rights complex” and Latin American history by a “sovereignty-social rights complex”. In terms of a contrasting approach to the issue of rights, specifically in relation to indigenous groups and enslaved peoples, Grandin suggested that in nineteenth century Latin America there was much greater emphasis on the role of the state in moulding virtuous citizens than in the US and that social rights were consequently more important than in the US, where the natural and inalienable rights of the individual were paramount. Moreover, Grandin suggested that these differing positions on rights and citizenship were related to the relative balance and overlap between liberalism and republicanism in Latin America and the US, particularly in terms of the conceived relationship between individualism and the common good.

In the US, Grandin argued, the concept of the inalienable rights of the individual, particularly regarding property, was strongly connected to the development of an expansionist and interventionist concept of sovereignty. As expansion into the western territories had been predicated in terms of indigenous societies being too “immature” to exercise effective dominion over the territories in which they resided, so too did the US often view “immature” Latin American states as having failed to exercise effective sovereignty over all the territories within their borders (a notable example being the annexation of large swathes of formerly Mexican territory following the Mexican-American War of 1846-48).

Nineteenth century Latin American jurists and diplomats, meanwhile, developed a concept of sovereignty as absolute and inviolable, which had its basis in an overall interpretation of international law that stressed principles of non-aggression, multilateralism, confederation, and solidarity. The relationship between this concept of sovereignty and Latin America’s emphasis on social (as opposed to individual) rights, was less clear in Grandin’s argument than had been his explanation of the US’s interventionist-individual rights complex: this question was raised by Professor Alan Knight, and subsequently discussed in some detail, during the question and answer session following Grandin’s presentation.  In clarifying this aspect of his argument, Grandin suggested that even if the relationship between concepts of rights and sovereignty in Latin America was not as “mutually constitutive” as in the US case, comparing the trajectories of both rights and sovereignty in Latin America and the US was vital, as this comparison revealed a very neglected history: how Latin America had an important role in “socialising and containing US liberalism and US diplomacy”.  By persistently challenging US ideology, diplomacy, foreign policy, and so on, in direct debate and confrontation, and by enacting alternative models of sovereignty, property rights, and social rights, Latin America had an enduring influence on the US. In particular, Grandin stressed the increased importance that multilateral action took on the world stage during the 20th century and the strong contributions of Latin American rights charters to the 1948 Universal Declaration of Human Rights.

Grandin’s comparative framework of analysis yielded, therefore, several very interesting insights into hemispheric debates about some key aspects of liberalism, and the ways in which those debates played out in social and political terms, which is one of the core aims of the Liberalism in the Americas project.  His paper also raised some questions to which we hope to return as the project’s series of events continues: the overlaps and boundaries between liberalism and republicanism; the relationship between religion and liberalism; the social history of liberalism; and the changing currency of different aspects of liberalism over time.

Did you see the presentation, or watch the video? Tell us what you think about Grandin’s framework of Latin America’s “sovereignty-social rights complex” Vs the US “interventionist-individual rights complex”, and how this relates to the history of liberalism in the region. We’d love to hear your thoughts, so please leave your comments below and let’s extend the fascinating discussion that Grandin’s paper started further!

And, finally, you might have noticed (and been puzzled by) several references made by Gregory Grandin to “Alan’s”, “Joanna’s” and others’ presentations during his talk: he was referring to the presentations made during a research workshop, “Liberalism in the Americas: What is to be Done?” which was held earlier in the day on 31 October. Key aspects of the workshop are discussed in another blog post, and you can read the papers presented at the workshop here.