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Fifty years after Oscar Lewis's famous depiction of five Mexican families caught in a \"culture of poverty,\" Caroline Moser tells a very different story of five neighborhood women and their families strategically accumulating assets to escape poverty in the Ecuadoran city of Guayaquil. InOrdinary Families, Extraordinary Lives, Moser shows how a more sophisticated understanding of the complexities of asset accumulation as well as poverty itself can help counter inaccurate stereotypes about global poverty. It provides invaluable insight into strategies that may help people in developing countries improve their wellbeing. The similar socioeconomic characteristics and economic circumstances of the Guayaquil families in 1978, when Moser began her research, set the stage for a natural experiment. By 2004, these circumstances varied widely. Moser captures the causes and consequences of these developments through economic data, anthropological narrative, and personal photos. She then places this compelling story within the broader context of political, economic, and spatial changes in Guayaquil and Ecuador. Moser describes how households in a Third World urban slum relentlessly and systematically fought to accumulate human, social, and financial capital assets. Her longitudinal account of their odyssey captures long-term trends and changes in perception that are missed in snapshot assessments. Chapters in this holistic story cover diverse issues such as housing and infrastructure, community mobilization and political negotiation, employment, family dynamics, violence, and emigration.

Between 1890 and 1930, the port city of Guayaquil, Ecuador, experienced a liberal revolution and a worker's movement—key elements in shaping the Ecuadorian national identity. In this book, O. Hugo Benavides examines these and other pivotal features in shaping Guayaquilean identity and immigrant identity formation in general in transnational communities such as those found in New York City. Turn-of-the-century Ecuador witnessed an intriguing combination of transformations: the formation of a national citizenship; extension of the popular vote to members of a traditional underclass of Indians and those of African descent; provisions for union organizing while entering into world market capitalist relations; and a separation of church and state that led to the legalization of secular divorces. Assessing how these phenomena created a unique cultural history for Guayaquileans, Benavides reveals not only a specific cultural history but also a process of developing ethnic attachment in general. He also incorporates a study of works by Medardo Angel Silva, the Afro-Ecuadorian poet whose singular literature embodies the effects of Modernism's arrival in a locale steeped in contradictions of race, class, and sexuality. Also comprising one of the first case studies of Raymond Williams's hypothesis on the relationship between structures of feeling and hegemony, this is an illuminating illustration of the powerful relationships between historically informed memories and contemporary national life.

The United States and the countries of Latin America were all colonized by Europeans, yet in terms of economic development, the U.S. far outstripped Latin America beginning in the nineteenth century. Observers have often tried to account for this disparity, many of them claiming that differences in cultural attitudes toward work explain the U.S.’s greater prosperity. In this innovative study, however, Camilla Townsend challenges the traditional view that North Americans succeeded because of the so-called Protestant work ethic and argues instead that they prospered relative to South Americans because of differences in attitudes towards workers that evolved in the colonial era. Townsend builds her study around workers’ lives in two similar port cities in the 1820s and 1830s. Through the eyes of the young Frederick Douglass in Baltimore, Maryland, and an Indian girl named Ana Yagual in Guayaquil, Ecuador, she shows how differing attitudes towards race and class in North and South America affected local ways of doing business. This empirical research clarifies the significant relationship between economic culture and racial identity and its long-term effects.

Parallel histories of workers in two port cities, Baltimore and Guayaquil, illustrate divergent paths in the development of the Americas. The United States and the countries of Latin America were all colonized by Europeans, yet in terms of economic development, the U.S. far outstripped Latin America beginning in the nineteenth century. Observers have often tried to account for this disparity, many of them claiming that differences in cultural attitudes toward work explain the US's greater prosperity. In this innovative study, however, Camilla Townsend challenges the traditional view that North Americans succeeded because of the so-called Protestant work ethic—and argues instead that they prospered relative to South Americans because of differences in attitudes towards workers that evolved in the colonial era. Townsend builds her study around workers' lives in two similar port cities in the 1820s and 1830s. Through the eyes of the young Frederick Douglass in Baltimore, Maryland, and an Indian girl named Ana Yagual in Guayaquil, Ecuador, she shows how differing attitudes toward race and class in North and South America affected local ways of doing business. This empirical research clarifies the significant relationship between economic culture and racial identity—and its long-term effects.

With a common heritage as former colonies of Europe, why did the United States so outstrip Latin America in terms of economic development in the nineteenth century? In this innovative study, Camilla Townsend challenges the traditional view that North Americans succeeded because of better attitudes toward work-the Protestant work ethic-and argues instead that they prospered because of differences in attitudes towards workers that evolved in the colonial era. Townsend builds her study around workers' lives in two very similar port cities in the 1820s and 1830s. Through the eyes of the young Frederick Douglass in Baltimore, Maryland, and an Indian woman named Ana Yagual in Guayaquil, Ecuador, she shows how differing attitudes towards race and class in North and South America affected local ways of doing business. This empirical research significantly clarifies the relationship between economic culture and racial identity and its long-term effects.

Between 1890 and 1930, the port city of Guayaquil, Ecuador, experienced a liberal revolution and a worker's movement-key elements in shaping the Ecuadorian national identity. In this book, O. Hugo Benavides examines these and other pivotal features in shaping Guayaquilean identity and immigrant identity formation in general in transnational communities such as those found in New York City. Turn-of-the-century Ecuador witnessed an intriguing combination of transformations: the formation of a national citizenship; extension of the popular vote to members of a traditional underclass of Indians and those of African descent; provisions for union organizing while entering into world market capitalist relations; and a separation of church and state that led to the legalization of secular divorces. Assessing how these phenomena created a unique cultural history for Guayaquileans, Benavides reveals not only a specific cultural history but also a process of developing ethnic attachment in general. He also incorporates a study of works by Medardo Angel Silva, the Afro-Ecuadorian poet whose singular literature embodies the effects of Modernism's arrival in a locale steeped in contradictions of race, class, and sexuality. Also comprising one of the first case studies of Raymond Williams's hypothesis on the relationship between structures of feeling and hegemony, this is an illuminating illustration of the powerful relationships between historically informed memories and contemporary national life.

'Calle K' (2019) is a documentary film that looks at the transformation over time of a squatter settlement. In 1978 Titus Fossgard-Moser lived with his brother and filmmaker/anthropologist parents on the Calle K in Indio Guayas, then on the mangrove outskirts of Guayaquil, Ecuador. The outcome, the 1980 film 'People of the Barrio' portrayed the struggles of the community – to survive and to get out of poverty. Led by a community leader Emma Torres they fought and negotiated with the state and other institutions to obtain basic physical and social infrastructure. In May 2018, forty years later, Titus returned to Indio Guayas, along with his mother, to explore the changes in the community and to see what had happened to his old neighbors and their children. The resulting film 'Calle K' provides a unique visual narrative, cross-cutting footage from 'People of the Barrio' with present day material to show the physical transformation of the barrio from a peripheral slum to a consolidated settlement. The film recounts the remarkable inter-generational stories of three of the original families, who have grasped education and economic opportunities, confronted inequalities of corruption and stigma, and overcome challenges including drug addiction and violence, in a changing 21st century city.

Una fracción de Ia transnacional pandillera Latin King, único grupo juvenil no depenthente de una ONG o de una institución educativa presente en la marcha, hicieron un despliegue sobrio de sus emblemáticos símbolos transnacionales. El Estado y la selección ubicados en el mismo plano: el escándalo de la venta de visas que envolvió a dirigentes del equipo nacional y la negligencia sistemática en un hospital público que le costó Ia vida a decenas de infantes pobres. Las conclusiones de Ia conferencia no fueron uniformes -como un debate responsable y respetuoso merece- y, sí, enormemente sugerentes: quienes trabajaban con resros materiales y entre alros primates abogaron por continuar usando el concepto de «cultura» para explicar variaciones evolutivas y comportamientos diferenciales bajo condiciones ecológicas similares. Las dos primeras sirvieron como piropeos entre sectores del poder local para crear la fantasía de un ataque premeditado contra la ciudad y sus dueños en particular, que incluyen, dicho sea de paso, a las propias compañías que tienen el control sobre la propaganda en las vallas.

En las últimas tres décadas, los economistas no sólo han admitido la existencia de lo que se ha denominado sector urbano informal, sino que han enfatizado su impacto en la migración rural-urbana, el crecimiento del PIB y la pobreza urbana. Las cuestiones que se plantean son: ¿cómo deben tratar los gobiernos de los países en vías de desarrollo el creciente sector informal? La intervención afirmativa del gobierno de si hace subir los ingresos de los participantes en este sector, ¿quienes se benefician directamente de tal intervención? ¿Resulta un aumento de la migración rural-urbana si se ayuda a este sector? Examinamos algunos de esos asuntos y analizamos el efecto de las políticas gubernamentales en la organización de ambulantes en Guayaquil, Ecuador. Con ese propósito, hicimos encuestas entre 76 ambulantes en los mercados del ayuntamiento de la ciudad. Nuestra encuesta revela resultados sorprendentes y confirma algunos hechos del sector informal en dicha ciudad.