This dissertation examines the explosion of the cultural field in Venezuela during the 1970s oil boom through the lens of nature-society relations. I argue that cultural production was an agent of state-led ecological transformation and, at the same time, a space where artists and intellectuals negotiated spaces of autonomy that nonetheless were entangled with oil-funded projects of environment-making. By analyzing the cultural politics, visual arts, institutions, and infrastructure projects that blossomed during this era, I seek to uncover the role of cultural and aesthetic forms in processes of rapid urbanization and large-scale resource extraction. In doing so, I situate my work within recent efforts in the environmental humanities aimed at picking apart the cultural narratives that sustain or challenge the power of extractive regimes, particularly in the global South. My chapters analyze the cultural policies that oil-money made possible, the visual art that intersected with energy infrastructure projects, and the photography and film that dealt with the shocks of accelerated development and oil-led globalization. Supported by archival research and close examinations of understudied examples, I focus on the debates and cultural politics that defined the transition from the Instituto National de Cultura y Bellas Artes (Inciba) to the more powerful Centro Nacional de la Cultura (Conac); the role of the kinetic artworks of Carlos Cruz-Diez and Alejandro Otero in urbanization projects and the construction of the Guri hydroelectric dam in South-Eastern Venezuela; the photographic making of Caracas during the 1970s construction boom in the books of Soledad Mendoza and Ramón Paolini; and, finally, the crisis and breakdown of the dream of unlimited wealth in two film pieces by Carlos Oteyza and Antonio Llerandi. While studies about oil and cultural production usually trace the relations between fossil fuels and the formation of modernity in the global North, I contend that a vision from the nature-exporting societies of the global South is fundamental to understand the cultural logics of nature extraction at a planetary scale. Similarly, I propose that the relationship between culture and petroleum will not be clarified by tracking its representations in literary or artistic works, but rather by looking at how often the realm of culture is already intertwined with a global ecology of nature, capital, and power. Finally, in arguing this, I seek to highlight the cultural work of states in the extractive peripheries as an essential object of analysis for the environmental humanities, as well as for a broader rethinking of the uneven ecology of capitalism and the geopolitics of socioecological change.

This dissertation examines cultural artifacts that represent the common: the political logic expressed in practices of mutual aid and solidarity, resource-sharing, de-privatization, and the collective management of social reproduction. While terms like "common" and "communal" are often associated with the discourse of the Bolivarian Revolution—the political project that has been in power in Venezuela since 1999—, I shed light on works created at the margins of the state between 2010 and 2021. Drawing on a diverse range of sources, including fiction and documentary films, paper-based artworks, nonfiction writing, and activist media, I analyze the underlying logics of commoning as they unfold within urban spaces and explore the role of popular religiosity in sustaining the politics of the common. Additionally, I delve into the controversy surrounding recent mega-mining projects in the Amazon to examine the tension between viewing nature as a set of exploitable common resources versus understanding nature as a living entity. Thus, employing the common as an interpretive framework, I analyze the cultural landscape in response to the profound social, political, and economic crisis that emerged in Venezuela in the early 2010s. Furthermore, my cultural studies perspective highlights the potential of aesthetic and fictional works to generate theories of the common, thereby contributing to global debates on this subject predominantly shaped by historians, philosophers, and social scientists.