A product native to the Amazon forest, cacao became the most important staple of the Portuguese Amazonian colonial economy from the late seventeenth until the mid-nineteenth century. Based on extensive research in Brazilian and European archives, this article analyses cacao exploitation in Portuguese Amazonia, examining its dual spatial dimension: the expansion of an agricultural frontier, and the expansion of an extractive frontier in the deep hinterland, with a particular focus on the role that Indian labour played in this development.

The origin of illicit economies has been understood as a consequence of ‘low stateness’ (i.e. low reach of the state). Given the limited stateness in many regions, however, this article seeks to explain how only some sub-national territories have become vulnerable to illegal drug trafficking. To make this case, the representative example of the Alto Huallaga valley, in the Peruvian Amazon, is analysed. This article argues that ineffective development and settlement efforts by the Peruvian state in the Alto Huallaga, rather than the absence of the state, produced socio-ecological conditions in the region, in the late 1970s, that made it more vulnerable to the illegal economy. At the same time as international demand for illegal cocaine was expanding, two conditions resulting from frustrated state development plans came together: an enclave of poor peasants who were not self-sufficient and a natural environment impoverished by soil degradation and intensive deforestation, paradoxically not suitable for any crop except coca.

This article proposes a framework for evaluating the development and evolution of economic instruments for environmental conservation through the examination of their design and the interactional and structural aspects of their implementation. The framework is applied to comparatively describe the historical evolution of the world's longest-running ecological fiscal transfer (EFT) scheme in two Brazilian sites. Results show that while legislative aspects of programme design, such as linkages and flexibility, are crucial for performance, interactional and structural characteristics during implementation, such as capacity, knowledge-sharing and transparency, can be determining factors in how the programme functions at the municipal level. Policy recommendations are provided for the development of this type of programme elsewhere. Results contribute towards the conceptual understanding of EFTs, an under-utilised mechanism with great potential for a role in conservation policy mixes.

For over a decade, Salvadorean grassroots movements and non-governmental organisations (NGOs) pursued legal innovations with the aim of protecting their water sources from potentially polluting industrial activities such as mining. They initially drafted bans on mining that would preclude the extractive-based development path embraced by neighbouring countries. Eventually, they scaled up their approach and devised a draft proposal for a transboundary waters treaty that addressed the challenges that the ecological materiality of international watercourses poses to national de jure sovereignty. In so doing, the transboundary watershed has become a useful heuristic, a spatial trope to which Salvadoreans have turned to substantiate their claims to sovereignty over the Lempa River waters that El Salvador shares with pro-mining Guatemala and Honduras – claims imbued with an ethics of care rooted in wartime politics and Catholic morality.

Studies of liberationist Christianity in Argentina have largely explained its emergence with reference to changes or continuities within the Catholic Church. This article instead analyses firstly how Marxist humanism, dependency theory and left nationalism shaped a rapprochement with Christianity in the 1960s, with Peronism often functioning as an intermediary. Moreover, it demonstrates the ways in which the ongoing ambivalent relationship between Marxism and the liberationist Christian movement in Argentina manifested in the fragmentation of the Movimiento de Sacerdotes para el Tercer Mundo (Movement of Priests for the Third World) in the first half of the 1970s. In doing so, it identifies Marxism not as merely a passive repository of ideas but as an active agent in liberationist Christianity's development, and adds a new layer of understanding of the dynamics and fragmentation of the movement.

The Harvard political science professor Samuel P. Huntington (1927–2008) made visits to Brazil in 1972 and 1974 to advise the government about ‘decompression’ or regime liberalisation. The literature on Brazil's dictatorship references these visits as having had a major causal impact. This article argues that his influence on Brazilian regime change is greatly exaggerated. It also argues that Huntington, who became a leading theorist of democratisation, had an interest in and commitment to democracy that was more recent and circumstantial than is often thought. This helps to explain the current period of democratic ‘deconsolidation’ associated with the rise of authoritarian national populism in Brazil.

In this article I examine how, during a period of extreme social unrest, Venezuelan President Nicolás Maduro took up the role of a salsa radio deejay as a show of confidence in his hold on political power and of his solidarity with ordinary Venezuelans. I argue that this all but unprecedented and, for many, controversial course of action by a sitting president provides us with an unusual opportunity to analyse Venezuela's long-standing political crisis. In particular, I highlight how Maduro harnessed salsa's long association with poor Latin Americans, its connection to Venezuela and its pleasurable character to bolster his socialist credentials, and I show how this strategy unleashed a public exchange of criticisms with one legendary salsero (salsa musician), Rubén Blades. By exploring the way music intersects with politics, I show how popular culture is neither ancillary to nor derivative of the country's ever-deepening strife but, rather, constitutive of it.