El discurso costumbrista colombiano del siglo XIX: Instrumento ideológico idealizado

Based on critical ideas from Michel Foucault, Benedict Anderson and Doris Sommer, this study analyzes the nation building function of the article of custom and manners and its literary mode "costumbrismo" in the Colombian literature of the 19th and beginning of the 20 th centuries. The discursive techniques and devices used in " costumbrismo" were put into effect by the Colombian intelligentsia to create a sense of national identity. Authors like, Ricardo Silva, José Caicedo Rojas, José David Guarín, Ignacio Gutiérrez Vergara, Eugenio Díaz, Juan de Dios Restrepo, José María Vergara y Vergara, Jorge Isaacs, José Eustaquio Palacios, José Manuel Marroquín, Tomás Carrasquilla, and José Eustasio Rivera became detailed observers that sometimes criticized and at other times just described customs and manners of different social classes and institutions. Through journalistic and literary discourse depicting regional customs and manners, these regionalist writers pretended to provide an objective and actual image of Colombian society, articulating, instead, a subjective message which expressed and reinforced their particular sense of nation based on a liberal or conservative political agenda. This discourse was used to shape the ideology of the republic thorough the idealization of a particular view of the nation.

Illicit interest groups: The political impact of the Medellin drug trafficking organizations in Colombia

Although drug trafficking organizations (DTOs) exist and have an effect on health, crime, economies, and politics, little research has explored these entities as political organizations. Legal interest groups and movements have been found to influence domestic and international politics because they operate within legal parameters. Illicit groups, such as DTOs, have rarely been accounted for—especially in the literature on interest groups—though they play a measurable role in affecting domestic and international politics in similar ways. Using an interest group model, this dissertation analyzed DTOs as illicit interest groups (IIGs) to explain their political influence. The analysis included a study of group formation, development, and demise that examined IIG motivation, organization, and policy impact. The data for the study drew from primary and secondary sources, which include interviews with former DTO members and government officials, government documents, journalistic accounts, memoirs, and academic research. To illustrate the interest group model, the study examined Medellin-based DTO leaders, popularly known as the "Medellin Cartel." In particular, the study focused on the external factors that gave rise to DTOs in Colombia and how Medellin DTOs reacted to the implementation of counternarcotics efforts. The discussion was framed by the implementation of the 1979 Extradition Treaty negotiated between Colombia and the United States. The treaty was significant because as drug trafficking became the principal bilateral issue in the 1980s; extradition became a major method of combating the illicit drug business. The study's findings suggested that Medellin DTO leaders had a one-issue agenda and used a variety of political strategies to influence public opinion and all three branches of government—the judicial, the legislative, and the executive—in an effort to invalidate the 1979 Extradition Treaty. The changes in the life cycle of the 1979 Extradition Treaty correlated with changes in the political power of Medellin-based DTOs vis-à-vis the Colombian government, and international forces such as the U.S. government's push for tougher counternarcotics efforts.

Boy exile turned saint: Elián Gonzalez as a contested religio-ideological symbol among cuban-american catholics

This Master's thesis explores the hypothesis that Elian Gonzalez functions as a religious and ideological symbol for Cuban-Americans similarly to La Virgen de la Caridad del Cobre. Both La Caridad and Eliin are contested symbols among most Cuban and Cuban-American individuals, meaning both groups appropriate them toward their religious and ideological ends. The Virgin aids in the formulation of a collective identity for members of the Cuban exile community. Her shrine in Miami bridges the spatial and temporal gap between the exile community and the homeland of Cuba and represents the exile's hope for a return to a free Cuba. Elian functions as a metaphor of the Cuban exile experience, and thus a multi-leveled, transnational, religious and ideological symbol. In order to assess this, theoretical and journalistic materials are used, along with personal interviews and participant observation. This methodology is used to determine the function Elian serves for this community.

Russia's Islam: Discourse on Identity, Politics, and Security

Despite the long history of Muslims in Russia, most scholarly and political literatures on Russia’s Islam still narrowly interpret Muslim-Slavs relations in an ethnic-religious oppositional framework. In my work, I examine Russia’s discourse on Islam to argue that, in fact, the role of Islam in post-Soviet Russia is complex. Drawing from direct sources from academic, state, journalistic, and underground circles, often neglected by Western commentators, I identify ideational patterns in conceptualizations of Islam and reconstruct relational networks among authors. To explain complex intertextual relations within specific contexts, I utilize an analytically eclectic method that appropriately combines theories from different paradigms and/or disciplines. Thanks to my multi-dimensional approach, I show that, contrary to traditional views, Russia’s Muslims participate in processes of post-Soviet Russia’s identity formation. Starting from textual contents, avoiding pre-formed analytical frames, I argue that many Muslims in Russia perceive themselves as part of Russian civilization – even when they challenge the status-quo. Building on my initial findings, I state that a key element in Russia’s conceptualization of Islam is the definition, elaborated in the 1990s, of traditional Islam as part of Russian civilizational history, as opposed to extremist Islam as extraneous, hostile phenomenon. The differentiation creates an unprecedently safe, if confined, space for Islamic propositions, of which Muslims are taking advantage. Embedded in debates on Russian civilization, conceptualizations of Islam, then, influence Russia’s (geo)political self-perceptions and, consequently, its domestic and international policies. In particular, Russian so-far neglected Islamic doctrine supports views of Islamic terrorism as a political and not religious phenomenon. Hence, Russia interprets both terrorism and counterterrorism within its own historical tradition, causing its strategy to be at odds with Western views. Less apparently, these divergences affect Russian-U.S. broader relations. Finally, in revealing the civilizational value of Russia’s Islam, I expose intellectual relations among influential subjects who share the aim to devise a new civilizational model that should combine Slavic and non-Slavic, Orthodox and Islamic, Western, and Asian components. In this old Russian dilemma, the novelty is Muslims’ participation.