How do economic weakness and dependence influence foreign policy decisions and behavior in third world countries? Theories in Dependent Foreign Policy examines six foreign policy theories: compliance, consensus, counterdependence, realism, leader preferences and domestic politics, and each is applied to a series of case studies of Ecuador’s foreign policy during the 1980s under two regimes: Osvaldo Hurtado (1981-1984) and his successor León Febres Cordero (1984-1988).
Hey shows that Ecuador during this period represented the third world in many ways. It was a new democracy, having just emerged from years of military rule, extremely indebted to the West, and dependent on primary product export economy that relied heavily on importers, especially the United States.
Jeanne Hey finds that some of the most popular and enduring theories in western research, such as realism and compliance, poorly account for Ecuadorian foreign policy. She explains that poor countries like Ecuador have substantial foreign policy latitude in the diplomatic area. Drawing on archival research and interviews with policy makers including Presidents Hurtado and Febres Cordero, Dr. Hey convincingly argues that many of the traditional foreign policy theories do not “fit” dependent states, and inadequately account for the complexity of foreign policy in the third world.
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Mining was crucial for the development of nineteenth-century Peru. Silver mining in particular was a key to both the export sector and the creation of an internal market and national development. The Bewitchment of Silver is an inquiry into the impact of that mineral on a national economy in a country at the periphery of nineteenth-century capitalism.
The fact that many of the leaders in the Third World were educated by Christian missionaries is a decisive factor in world politics today. Christian Missionaries and the State in the Third World provides examples of how these missionaries contributed to the construction, destruction, and reconstruction of state structures in Africa and the Caribbean, through educational activity and attempts at healing and trade, as well as by preaching, prayer, and other sacramental endeavors.
Is Latin America experiencing a resurgence of leftwing governments, or are we seeing a rebirth of national-radical populism? Are the governments of Hugo Chávez, Evo Morales, and Rafael Correa becoming institutionalized as these leaders claim novel models of participatory and direct democracy? Or are they reenacting older traditions that have favored plebiscitary acclamation and clientelist distribution of resources to loyal followers?