Speaking at a 1913 National Geographic Society gala, Hiram Bingham III, the American explorer celebrated for finding the "lost city" of the Andes two years earlier, suggested that Machu Picchu "is an awful name, but it is well worth remembering." Millions of travelers have since followed Bingham's advice. When Bingham first encountered Machu Picchu, the site was an obscure ruin. Now designated a UNESCO World Heritage Site, Machu Picchu is the focus of Peru's tourism economy. Mark Rice's history of Machu Picchu in the twentieth century—from its "discovery" to today's travel boom—reveals how Machu Picchu was transformed into both a global travel destination and a powerful symbol of the Peruvian nation. Rice shows how the growth of tourism at Machu Picchu swayed Peruvian leaders to celebrate Andean culture as compatible with their vision of a modernizing nation. Encompassing debates about nationalism, Indigenous peoples' experiences, and cultural policy—as well as development and globalization—the book explores the contradictions and ironies of Machu Picchu's transformation. On a broader level, it calls attention to the importance of tourism in the creation of national identity in Peru and Latin America as a whole.

Like Fidel Castro and Che Guevara, Peruvian Victor Raul Haya de la Torre (1895–1979) was one of Latin America's key revolutionary leaders, well known across national boundaries. Inigo Garcia-Bryce's biography of Haya chronicles his dramatic political odyssey as founder of the highly influential American Popular Revolutionary Alliance (APRA), as a political theorist whose philosophy shifted gradually from Marxism to democracy, and as a seasoned opposition figure repeatedly jailed and exiled by his own government. Garcia-Bryce spotlights Haya's devotion to forging populism as a political style applicable on both the left and the right, and to his vision of a pan-Latin American political movement. A great orator who addressed gatherings of thousands of Peruvians, Haya fired up the Aprismo movement, seeking to develop "Indo-America" by promoting the rights of Indigenous peoples as well as laborers and women. Steering his party toward the center of the political spectrum through most of the Cold War, Haya was elected president in 1962—but he was blocked from assuming office by the military, which played on his rumored homosexuality. Even so, Haya's insistence that political parties must cultivate Indigenous roots and oppose violence as a means of achieving political power has left a powerful legacy across Latin America.

"... looks at the political history of Peru from the time it gained independence from Spain to the present. ... compares different political ideologies against economic and social aspects."--jacket front flap.

Politicians and political parties are for the most part limited by habit—they recycle tried-and-true strategies, draw on models from the past, and mimic others in the present. But in rare moments politicians break with routine and try something new. Drawing on pragmatist theories of social action, Revolutionizing Repertoires sets out to examine what happens when the repertoire of practices available to political actors is dramatically reconfigured. Taking as his case study the development of a distinctively Latin American style of populist mobilization, Robert S. Jansen analyzes the Peruvian presidential election of 1931. He finds that, ultimately, populist mobilization emerged in the country at this time because newly empowered outsiders recognized the limitations of routine political practice and understood how to modify, transpose, invent, and recombine practices in a whole new way. Suggesting striking parallels to the recent populist turn in global politics, Revolutionizing Repertoires offers new insights not only to historians of Peru but also to scholars of historical sociology and comparative politics, and to anyone interested in the social and political origins of populism.

Reveals how Perus early-twentieth-century labor reforms excluded the majority of the countrys laborers. They were indigenous, and the nations elites saw indigeneity as incommensurable with work, modernity, and industrial progress.