Suchergebnisse

In the early 2000s, California-based Guayakí popularized the caffeinated drink, yerba mate, among young people and creative types. With revenues of $100 million, Guayakí dominates the U.S. market where it is synonymous with yerba mate. This essay explores how Guayakí transformed a foreign product with deep local meaning, widespread popularity, and a long history in southern South America from a shared beverage and social practice into a healthy energy drink. Typically, localization entails multinational companies and local consumers adapting and giving new meanings to an exotic foreign product or brand. In contrast, local entrepreneurs radically changed yerba mate while preserving part of its narrative. Guayakí promotes product authenticity based on a narrative of South American Indigenous origins, stimulating qualities, and health benefits that fits with superfoods, while a narrative of green capitalism promotes brand authenticity. But that was not enough to popularize yerba mate. The product had to be adapted to consumer taste preferences and values that challenge the foundational ideas of superfoods and green capitalism. As a result of consumer input acquired through grassroots marketing, Guayakí transformed a shared infusion into something closer to a soft drink—a pre-prepared, individual-sized beverage served in a single-use bottle or can with flavoring and sugar levels tailored to U.S. consumers. The essay exposes the role of local entrepreneurs and consumers in shaping product development and localization. It complicates our understanding of product authenticity and brand authenticity while exposing the limitations of green capitalism, ethical consumerism, and activist entrepreneurship.

AbstractStudies of the "people's spring," the period of unprecedented social mobilization in Argentina in the early 1970s, frequently omit rural women even though they were among the sectors that rallied for social justice. In most of Latin America at the time, rural women were prevented from equal participation in social movements; in contrast, rural women in northeastern Argentina actively participated in the Movimiento Agrario Misionero (MAM). This article uses letters and newspaper articles in Amanecer agrario to answer two questions: First, what did womanhood mean for rural women in northeastern Argentina during the early 1970s? Second, what did the "people's spring" mean for these same women? Although the movement split, with women from small farms generally wanting MAM to expand its efforts to broader societal problems and women from medium farms generally wanting MAM to stay focused on the concerns of Misiones farmers, throughout it all, rural women communicated their hopes, desires, and concerns for themselves, their families, and their communities.

The thirty Guaraní missions of the Río de la Plata were the largest and most prosperous of all the Catholic missions established throughout the frontier regions of the Americas to convert, acculturate, and incorporate indigenous peoples and their lands into the Spanish and Portuguese empires. But between 1768 and 1800, the mission population fell by almost half and the economy became insolvent. This unique socioeconomic history provides a coherent and comprehensive explanation for the missions' operation and decline, providing readers with an understanding of the material changes experienced by the Guaraní in their day-to-day lives