This dissertation, explores the institutional and cultural revival of Guatemalan Catholicism during the twentieth century. First, it examines the changing character of Church-state relations in Guatemala in the 1920s and 1930s. The gradual decline of anticlericalism and emergence of a modus vivendi between the Guatemalan Liberal state and the Catholic Church proved fundamental for the reemergence of the Church as a social and political actor in the 1950s and 1960s. Second, this work analyzes the Catholic Action movement as a window to study this resurgence. Although it started as a socially conservative movement dedicated to implanting Catholic orthodoxy and curbing the advance of communism among Guatemala’s popular sectors, Catholic Action in the 1950s nevertheless evolved into an instrument of economic and social change. In applying the Gospel to social reality and bringing the Church into closer contact with rural Maya communities and urban workers, this movement became a precursor of Liberation Theology. Catholic Action served as a meeting point from which subaltern groups – namely lay indigenous and non-indigenous peoples, and priests and nuns from the United States and Europe – strove to transform Guatemalan society through the promotion of literacy programs, health-related projects and agricultural cooperatives. In this sense, religious change proved a catalyst of socioeconomic transformations. / text

This thesis explores issues surrounding Barbadian cultural identity in the post-colonial period. Emphasis is placed on the role of history in constructing cultural identity. Beginning with the debate involving the Lord Nelson statue which stands in the capital of Barbados, the question of negotiating post-colonial space is closely examined in the three case studies that form the body of the research. These are based on evidence gathered from both archival and secondary sources, as well as personal interviews. The case studies review the following: the history of the usage of the 'Little England' motto and its renewed use in the post-colonial period; the historical development of the community group known as the Landship, whose trademark is to wear naval livery and dance their naval manoeuvres during their parades; the history of the Harvest Home/Crop Over festival of the slavery and post-slavery periods, as well as the history of the modern street festival that it has become. The thesis argues that elements of the colonial discourse gain new life in the post-colonial period because of the struggle between the colonial narrative of History and the emerging new histories. It proposes that in this Barbados example, the performance culture has provided new grounds for advancing the process of decolonisation.

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This thesis is composed of five chapters. The first chapter addresses general aspects regarding the piercing of the corporate veil. The rationale for this chapter is to give a brief overview of piercing the corporate veil and address basic aspects that will be covered in this thesis; for example, piercing the corporate veil in corporate groups and piercing the corporate veil in the context of privately owned companies. Additionally, reasons for not covering points such as piercing the corporate veil in the context of public companies will be mentioned. The second chapter is dedicated to studying the piercing of the corporate veil in England and the U.S .. These jurisdictions are the parents of the modern corporate personality and general aspects about piercing . the corporate veil derive from these countries. Thus, Chapter Two can be regarded as a continuation of Chapter One. My purpose is to present the Anglo-American piercing of the corporate veil for it to be contrasted in Chapter Three. Chapter Two starts by addressing the piercing of the corporate veil in England and the reasons for the current position of English courts over this matter. The second part of this chapter is dedicated to the U.S. and its approaches developed in order to deal with corporate personality in that jurisdiction. This chapter concludes by stating the reasons why these jurisdictions have different positions regarding this subject. The third chapter will cover the piercing of the corporate veil in Spain and Latin America. This chapter starts by addressing general aspects of the corporate personality in Spain and Latin America as well as civil law concepts and principles used by these jurisdictions when dealing with corporate personality issues. The second section of this chapter is dedicated to Spain and corporate personality issues in that jurisdiction. Following, is the third section which starts by making a brief comment about the reasons for choosing the jurisdictions subject of study before continuing by addressing Argentina, Chile, Colombia and Brazil individually. This chapter ends by making a comparison between the methods used by Spain and the discussed Latin American jurisdictions. The fourth chapter is dedicated to the main case study, Panama. In this chapter, basic aspects of the Panamanian corporate entity in addition to the way in which Panamanian authorities have dealt with corporate veil issues to date are addressed. Finally, the principle of san a critica will be explained in the fifth chapter. The origins and rationale for the existence of sana critica and the reason to consider it suitable for supplementing an approach to deal with corporate veil issues. In addition, each of the rules on which sana critica is founded will be explained as well as the influence these rules have had over judges thinking and judgments. This chapter ends with a suggestion for the development of an approach to deal with corporate veil issues in Panama.

This thesis investigates music in Mexico City, with an emphasis on women's relationship to Romanticism, education, consumption, domestic music-making and public performance. During the first decades after independence in 1821, Mexicans began the process of constructing an identity, which musically speaking meant an expansion of the secular musical world. Such construction involved the development of internal activity alongside a conditional receptivity to external influence in the form of the visits of Italian opera companies such as those of Manuel García and Max Maretzek, and travelling virtuosi such as pianist virtuoso Henri Herz, who brought new repertoire and performance practices to Mexican theatres and homes. As consumers and as musicians, women were at the centre of such developments. In Mexico, both European music and that of local musicians was disseminated by means of ladies' journals and imported and locally-printed sheet music by foreign and Mexican composers, in order to supply a growing home market for amateurs. Abundant surviving repertoire for the home, the widespread availability of musical instruction as revealed through advertisements, and witness accounts of soirées and concerts in the theatre reveal a budding musical world that has hitherto been overlooked and which occurred during a period generally deemed of little importance in Mexican musical history. By investigating a key period in the social-cultural history of Mexican music, this thesis crafts a narrative of intersections between the musical life of Mexican women and the incipient construction of a musical-cultural identity.

This thesis examines relations between the United States and Great Britain in South America between 1939 and 1945. It does so in the broader context of the economic planning for the post-war world undertaken by the US and Britain during the Second World War. Traditional interpretations of Anglo-American post-war economic planning have tended to focus on a process whereby the Franklin D. Roosevelt administration advocated a multilateral system, based on equality of access to markets and raw materials. Doubting Britain’s ability to compete successfully in such a system, the British government baulked at the US proposal and clung to its autarkic structures constructed during the interwar years. This thesis argues that relations between the US and Britain in South America followed a different and more complex pattern. In this region it was in fact Britain that eventually took the lead in advocating multilateralism. This policy was adopted following a lengthy evaluation of British policy in Latin America, which concluded that multilateralism represented the surest means of protecting British interests in South America. The US, on the other hand, demonstrated exclusionary tendencies in its policy toward Latin America, which threatened the successful implementation of a global economic system based on multilateralism. In explaining this divergence from multilateralism in the Roosevelt administration’s post-war economic planning, this thesis pays particular attention to the influence of different factions, both within the administration and in the broader US political and business establishment. By exploring Anglo-American relations in this previously neglected region, this thesis contributes toward a greater understanding of the broader process of post-war economic planning that took place between the US and Britain during the Second World War.

In this thesis, two questions are analysed: (1) why have National Human Rights Institutions (NHRIs) become so widely disseminated among contemporary states? And, (2) what explains the variable institutionalisation of NHRIs once activated? The thesis first traces the diffusion of NHRIs across political regimes in general, with particular attention to unstable democratic regimes. It argues that NHRI creation can be attributed to three principal diffusion mechanisms: coercion, acculturation, and persuasion. These three explanatory models, however, lack precision. Linking each mechanism to recent processes of diffusion in Latin America, the analysis identifies how the diffusion of an Iberian variant to the generic NHRI category - the Defensorfa del Pueblo - corresponds to three intermediate categories: compulsion, material inducement and framing of ideas. The initial political circumstance of Defensoria creation in Latin America, in turn, has significant implications for their institutionalisation. A domestic level of analysis is necessary to explain the institutionalisation of Defensorias operating in the democratic regimes of Latin America. The standard explanation correlates performance with structural form. While this thesis recognises the development of formal design principles is important in explaining institutionalisation, it adds a major qualification. It shows that the informal dimension of Defensorias' relations with organised state and social actors and rules of access across accountability arenas is often decisive. A typological framework is generated to assess the impact of these two dimensions on Defensorias when formal rules are enforced in a variable manner and tend to lack stability over time. This comparative analysis highlights the accountability gap which these institutions attempt, importantly, to address. By explaining how Defensorias actually work, including when and why they matter, this thesis goes beyond narrow institutionalism as suggested by the political accountability literature.

The Civil-Religious hierarchy, or fiesta complex, which is found in indigenous communities in Mesoamerica and the Andean countries, has been central to anthropological studies in the area lavish expenditure of the religious cargo holders, the mayordomos, on fiesta celebrations, which has attracted most theories, as, ethnocentrically and materialistically, it is held to be both irrational and because, as the administrative complex of the villages, it is the pivot of village life. However, it is the lavish expenditure of the religious cargo holders, the mayordomos, on fiesta celebrations, which has attracted most theories, as, ethnocentrically and materialistically, it is held to be both irrational and uneconomic. However both views, I would argue, ignore the religious motivation of those who serve the saints. It is not uncommon for theorists to make backward projections into the colonial era in an attempt to account for the fiesta system as it exists now, and one model that has had some influence is the extractive one of Marvin Harris, which contends that, its ritual system having been proved to be almost wholly 16th century in origin, the complex was imposed by the Church in the early colonial era in order to draw off resources from the Indians - a role which has been sustained ever since. This neo - Marxist contention is both supremely materialistic and simplistic. However, it is the fact that this and other historical projections seemed to lack rigorous research and analysis, which led me to undertake a diachronic study of the colonial forerunners of the mayordomías, the cofradías, and the reason for their erection. I also wished to ascertain how far the civil-religious hierarchies of the colonial era resembled the ideal model of the modern complex; that is, a series of ranked civil and religious cargos held by all at the lowest level, and then undertaken alternatively, with heavy expenditure in time and economic resources, by those with sufficient economic means. Further to this, I wished to explore the transformation from colonial cofradía to modern mayordomía. Thus, the thesis divides into three parts, and, although anthropological in concept, is based principally upon historical research, and so is an ethno-historical study. The area chosen for this research was the Valles Centrales de Oaxaca, in the State and See of Oaxaca, which was a Dominican province from 1529 and whose doctrinas were not fully secularised until the 1760s. Unfortunately, the Dominican archive as such no longer exists, having been largely destroyed, although a part has been widely dispersed. In view of this, I have had recourse to the Dominican histories of the colonial era, which are based both upon their archives and the personal experiences of the authors, as well as the 16th century chronicles of the Franciscans - a rich source for descriptions of the earliest cofradías, their processions, and the reasons for their erection. These I have used in marshalling my arguments vis-á-vis the introduction of the cofradías, whilst detailed analysis of the role of the later cofradías and cargo holders has been based upon specific parochial archives in the Valleys. I shall introduce this thesis with a description of mayordomía in the Valleys today. I shall then discuss the civil, religious and social structures of the valley before and at the time of the Spanish Conquest in an attempt to isolate those aspects of fiesta celebrations, which are preCortesian in origin. This I shall base largely upon archaeological evidence. I shall then demonstrate that cofradía was a tool for attracting and maintaining religious converts by its several functions of ensuring a sumptuous cult, proselytising the faithful, and giving them succour. I shall isolate certain cofradías, which had the specific function of proselytisation, which I shall designate "cofradías proselitistas", and consider the austere and exemplary lives of those who introduced them. However, I shall also show that the Conquest and its aftermath was the occasion of much trauma for the indigenous peoples, in a way which was not always, perhaps, fully appreciated even by those who had their best interests at heart. Next I shall discuss the economic dilemma of the 16th century Church, which, lacking substantial tithes, could not increase the small ratio of priests to converts, nor properly train sufficient secular priests to secularise the parishes. I shall consider the post-Tridentine attempts to do this, and also to ensure that the seculars had reasonable stipends so that the scandal of their dependence upon their parishioners for sustenance, and their neglect of their duties for commercial concerns could be avoided. I shall also demonstrate that this economic crisis placed an economic burden upon the Indians, which Church legislation endeavoured to lessen, and that, whilst the existence of the cofradías increased the income of the priests through payments for Masses, and church furnishings, the Church enacted laws which limited excessive expenditure on these, as well as others preventing the erection of cofradías with illthought out statutes, and the exploitation of the people by unscrupulous priests. Thus, I am arguing that the Church was aware of the failings of those most in contact with the Indians, and, at least, endeavoured to mitigate them. Although much of this material is specific to Oaxaca, it is, of necessity, set in the wider context of the Church in New Spain. The second part of the thesis, based principally upon archival material from the Archivo General del Estado de Oaxaca, the Archivo General de la Nación in Mexico City, and the Archivos Parroquiales de Zaachila, in the Valley of Zimatlán, and Etla, in the Valle of Etla, is concerned with the hierarchies at village level. In this I shall discuss the traumatic background against which the 17th and 18th inhabitants of the Valleys lived, particularly as a result of the pro-secularisation policies of the Church and suggest that the conflict between the Bishops of Oaxaca and the Dominicans was a major cause of the Zapotecs retaining much of their prehispanic religious costumbres (traditions) and beliefs. I shall then consider the roles of the various officers in both the civil and religious hierarchies in the Indian towns, and demonstrate that only members of the nobility were eligible for such cargos. I shall suggest the possibility that the cargo of mayordomo of a cofradía was sufficiently prestigious for some men merely to serve this. I shall also demonstrate, from the Zaachilan material, that there was apparently no hierarchy of saints to serve, and that the ideal model of an achievement ladder of alternatively served prestigious civil and religious cargos did not exist in the colonial era. Further to this, I shall consider other variables which negate the ideal model: specifically the existence of female "mayordomos" throughout the colonial period and the early post-Independence decades; mayordomos who served the same saint for two, and even as many as six or more consecutive years; and the intervention of the priest in cofradía affairs. An analysis of the Libros de Cofradía will show how the mayordomos managed or mismanaged the Bienes de Cofradía, whilst the Libros de Cordillera of the 18th century Bishops of Oaxaca will show how they attempted to influence and change every sphere of Zapotec life. The Libros de Cofradía are the official record of the mayordomos' stewardship of the cofradías, but the Libros de Cordillera of the 18th century and 19th Bishops of Oaxaca give some idea of the celebration of fiesta, and the strictures upon it.

This study proposes a definition of Anglo-Argentine literature, a literary corpus that has not been explicitly defined, and provides a reading list of Anglo-Argentine works on the basis of that definition. The research is based on the presupposition that Anglo-Argentine texts can be used to contribute to an intercultural approach to language and literature teaching in the Argentine higher education context. Such texts can encourage reflection on how writing on Argentina in English has contributed to constructing Argentina's multiple identities. Therefore, compiling the titles that make up the corpus of Anglo-Argentine writing, making it available and analysing it critically is the contribution that this thesis aims to make. To make the findings available to the Argentine ELT (English Language Teaching) community, a webpage accompanies the thesis: http://claudiaferradas.net. The site provides access to the reading list with links to digital publications, intercultural materials on Anglo-Argentine texts and critical articles derived from the thesis. The compilation of texts does not aim to be exhaustive; it is a critical presentation of the titles identified in terms of the intercultural objectives stated above. As a result, not all titles are discussed in the same degree of detail and some are simply mentioned on the reading list. Two works are selected as 'focus texts' for in-depth analysis and all the works identified are grouped into 'series' with common denominators, which may be thematic or connected to the context of production. As regards the analytical focus, the thesis traces the construction of the other in early texts and how this representation is reinforced or modified in later works. The other is understood both as the unfamiliar landscape and the native inhabitants: both original inhabitants ('Indians' in the literature) and Gauchos. Urban white creoles are also part of the discussion when the narrator's gaze focuses on them. The theoretical framework for this analysis is based upon post-colonial theory and the notion of transculturation. Finally, the thesis extends the concept of Anglo-Argentine literature to works produced in English by Argentine writers whose mother tongue is not English and who do not have English-speaking ancestors. This leads to a reconsideration of the definition initially proposed to approach Anglo- Argentine literature as a fluid third place, a subversion of the binary implied by the adjective 'Anglo-Argentine' that embraces travelling identities in constant process of construction in contact with otherness.

Since 1994, Mexico has seen a proliferation of largely indigenous social movements asserting their right to land and territory, most notably within the southern part of the country. This thesis seeks to analyse why this has been the case by placing these movements within a theory of the production of space, and examining its role within the global political economy. It is submitted that events in southern Mexico can be explained as a clash between two distinct spatial projects; the spaces of capital on the one hand, and the spaces of resistance on the other. In order to make this argument, the inherent expansionary logic of capitalism as a mode of production is rendered, and it is detailed how the search for profit leads to constant alteration in socio-spatial relations. Using this framework, changes within the realm of production since the 1970s are investigated to reveal new socio-economic geographies, and the central role of class struggle in this process is asserted. The insertion of Latin America into global circuits of accumulation is then examined in relation to these arguments before the specific example of Mexico is turned to. Gramsci's concepts of passive revolution and hegemony are then deployed in order to analyse how spatial developments have been accomplished in Mexico though processes of state and class formation. Lastly, two regional case studies of the southern Mexican states of Oaxaca and Chiapas are explored in light of these theoretical contentions. These states serve to highlight not only the means by which capital is currently seeking to expand accumulation, but also underline the conflicts that arise from this process as new spaces of resistance have emerged that seeks to contest and remake space in radically new ways.