The story of world renown, Nobel-winning poet, Pablo Neruda, will be highlighted in the 2016 film, Neruda, directed by Chilean filmmaker Pablo Larraín. The film is Chile’s 2016 Oscar submission for the Foreign-Language category. Larraín describes the film as an “anti-bio”, the opposite of what many call a biopic1. Rather than describe one’s life in order like in a biopic, an anti-bio creates its own story within the main character’s life.
Art and Culture
When one thinks of sports in Latin America, soccer normally comes to mind, with fans going crazy. But another sport dominates in certain countries: baseball. In the Dominican Republic, Venezuela, and Cuba, among others, baseball is extremely popular. So popular, in fact, that many beisbolistas from these countries have come to play in U.S. Major League Baseball. There is a lot of history behind this modern trend.
Ranchera, a style of music that grew out of the Mexican revolution, highlights the beauty and simplicity of Mexican life for all citizens. Known for its drama, passion and patriotism, this style of music elicits images of Mexican ranch life. The most famous ranchera singer is inarguably Vicente Fernandez, who has become a national icon in Mexico in the same manner as Frank Sinatra and Elvis Presley in the U.S.(1).
Indigenous communities in Nicaragua's Atlantic Coast are working to secure rights to broad "territories" based on traditional patterns of use and occupancy. Nicaragua’s dispute over indigenous lands has claimed at least 30 lives since 2008. Two of those lives were lost just a few weeks ago over this century-old dispute. The conflict has existed since the Mosquito Coast was annexed to Nicaragua more than 155 years ago. The Miskitos were never conquered by the Spanish – for a long while, the region was a British protectorate.
“Those who do not learn history are doomed to repeat it,” goes the old saying. Eighteen years ago, the Inter-American Commission on Human Rights found that Nicaragua had violated the rights of the Awas Tingni to property, by granting a concession to a company to carry out road construction work and logging without the consent of the Awas Tingni community. Despite the native communities’ autonomy over the lands and preferential treatment under the law, a modern colonization-style land grab is underway as the Nicaraguan government looks the other way. The subsequent failure by the government to resolve the situation led to a decision by the Inter-American Court of Human Rights [PDF] in 2001, which confirmed the existence of the indigenous land rights in question, including the right of participation in matters affecting land rights and the requirement of the consultation with the Awas Tigni indigenous peoples.
But the law favors the indigenous. Perhaps the most important piece of legislation is law 455 on the Communal Property System of Indigenous Peoples and Ethnic Communities of Nicaragua's Atlantic Coast and of the Bocay, Coco, Indio and Maíz Rivers which, from 2003 on, also stipulates the right to self-government in the titled communities and territories. The 2006 General Education Law also recognizes a Regional Autonomous Education System (SEAR). When the Sandinista National Liberation Front came to power in Nicaragua in 1979, they subsequently had to face an armed insurgency supported by the United States. Indigenous peoples from the Caribbean Coast, primarily the Miskitu, took part in this insurgency. In order to put an end to indigenous resistance, the Sandinista government created law 28 on the Autonomous Regions of the North and South Atlantic (RAAN/RAAS), on the basis of a New Political Constitution and the Autonomy Law.
Yet, despite the constitutional and statutory provisions upholding indigenous land rights and authority, the Nicaraguan government itself has taken no definitive steps toward demarcating indigenous lands. Under the Nicaraguan civil code, all lands not titled to private owners belong to the state. It appears then that the Nicaraguan government, particularly its agencies charged with natural resource development, has approached the issue of land grabbing from the indigenous primarily from the standpoint of a party interested in securing its own property interests in the resource-rich Atlantic Coast.
In the southern state of Oaxaca, in the town of Juchitán, lives indigenous Zapotec men, women, and muxes. Juchitán is a small town where a man wearing a dress would not necessarily be called transgender--there, they could also be considered a muxe (MOO-shay). Muxes are neither man nor woman, they are identified as a separate category of gender, some call it a third gender. Generally, muxes are assigned as male at birth, but dress or act in a feminine way.
Most Americans have heard of the term “Spanglish,” whether by the film bearing the same title from 2004, or the experience of hearing someone mix Spanish and English in a sentence. But what is Spanglish? Is it another language? And who is speaking it, and in what settings? What is the prevalence of Spanglish in the United States, and what role will it have for a country whose largest minority is Latinos (16.3 percent based on the most recent census)? (Ennis, Ríos-Vargas, & Albert, 2011)