Inca Kola and Peruvian Nationalism

A bottle of Inca Kola with a glass.

 

Es nuestra, La bebida del Perú (It’s ours, the drink of Peru)

The slogan of Inca Kola in 1990-1995

 

In 1910, an English immigrant couple who went by the name “Lindleys” settled in Rimac, one of the oldest and most traditional district in Lima, Peru. Living closely with local beverage makers who had inherited ancestral drink formulas for generations, Lindleys learned to create beverages of their own, mixing local concoctions with new flavors, ingredients and different levels of carbonation. Lindleys’ experiments went on, until twenty-five years later, in 1935, when they finally created what would be known as Peru’s national drink, Inca Kola. While It came out forty-nine years later than the world-renowned soft drink giant, Coca Cola – officially invented by an American pharmacist and ex-Confederate Civil War veteran John Pemberton – was first officially produced, Inca Kola managed to be one of the few local brands that defeated Coca-Cola in its domestic market. Even to this day Inca Kola still tops the soft drink sale rankings in Peru, and its brand exported throughout the entire South America. One of the key factors behind such great success of Inca Kola was aggressive marketing campaign targeting Peruvian nationalist sentiment.

One of the labels of Inca Kola featuring an Incan man. Photo courtesy of http://imgarcade.com/inca-kola-label.html

Inca Kola label depicting an Incan woman. Photo courtesy of http://imgarcade.com/inca-kola-label.html

Pablo Nano Cortez, the chief economist at Scotiabank Peru, says that ever since Lindleys – who officially chartered their company as  Corporación José R. Lindley S.A in 1928 – started to market Inca Kola as a brand, they constructed a nationalist image of Peru around it: something only Peruvians can offer. Even the name itself invokes the proud heritage of Inca Empire, which is still considered by Peruvians as one of the most significant root of their culture and national identity. The labels of Inca Kola are adorned with Inca symbols, or faces of man and woman from Inca Era. The color of the drink was also designed to be the allusion to well-known stereotype of Inca Civilization – the Inca gold. Even the first delivery trucks exclusively for Inca Kola were said to be painted with national colors of Peru – red and white. Advertisement posters for Inca Cola often featured indigenous Andean women, or non-indigenous women with traditional Peruvian/Andean attire.

Inca Kola advertisement featuring a woman with Andean attire, sitting in front of Inca mural background. Photo courtesy of https://www.pinterest.com/pin/95208979592204617/

The nationalist sentiment behind Inca Kola marketing grew more aggressive when Coca-Cola started to engage total soft drink market warfare in Peru against Inca Kola during the 1970s’. While entering the Peruvian market since 1935, it was not until the 1970s’, when this American soft-drink giant started to prove itself to be a tough challenger to decades-long domination of Inca Kola in Peruvian market. While Inca Kola controlled 38% of the soft drink markets of Peru, it was threatened by Coca-Cola’s well-adjusted localization strategy, which even involved changing its secret formula to be more suitable to Peruvian taste. Lindley Corporation reacted to such strategies by doubling down on its already aggressive nationalist marketing. Peruvian names, ingredients and flavors started to be the central parts of promotion and advertisement of the Inca Kola. Slogans which emphasized Peruvian national identity appeared much more frequent ever before. This trend went on for decades, until 2006. Explicitly nationalist-driven marketing ploy supported by Inca Kola’s own distribution system and sales force which extended throughout the entire country ultimately resulted in long-time domination of Inca Kola within Peruvian market. Until the end of 1990s’ when Coca Cola and Lindley Corporation stroke the deal that established joint-venture business partnership, Inca Kola owned lions’s share of 35% market share, whereas Coca Cola got only 21%.

La bebida del sabor nacional (“The drink with the national flavor”)

Es nuestra, La bebida del Perú (“It’s ours, The drink of Peru”)

De sabor nacional! (“Of the national flavor!”)

As of 2012, it was reported that Inca Cola controlled the total market share of 26% which is narrowly followed by 25.6%, exceptionally out-shining other local brands throughout Latin America where they have not fared well against the total domination of Coca-Cola. Johnny Lindley, the second CEO of Lindley Corporation, stated that Inca Kola remains to be the drink that found a permanent place in Peruvians’ heart.

“Because we knew how to communicate that we felt part of this country. In the days of terrorism we would day that Inca Kola was the flavor that united us, it gave us strength, when the times of pain passed, it became the flavor of joy, the flavor of the party. When confronted with copies [Isaac Kola] we said that Inca Kola was the national flavor. We always made that distinction, we have always felt proud of Peru”.

Johnny Lindley

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Coffee, Bees and Climate Change

Climate change has become more and more of an issue and increasingly prevalent in our lives.  One part that climate change has a drastic impact on is agriculture in various regions of the world, in this case Latin America.  NPR’s article touches on how the coffee beans and the area they grow have been affected.  Aside from the area the beans can grow, the bees that pollenate the plants are also being affected by changes in the climate.  “Researchers [project] that by 2050, climate change could reduce the amount of ground usable to grow coffee in Latin America by up to 88 percent”.

The loss that could occur is much more than the price increase to coffee, but instead it affects the livelihood of the millions of people who work to grow these beans.  While “the researchers project that about 34-51 percent of areas will become less suitable to growing coffee but see more bee diversity, somewhat offsetting farmers’ losses”, some farmers believe that the gain will not be worth the loss.

In regards to how this article portrays Latin America, the beginning of the article does not really distinguish the different parts of Latin America until later on the in the article.  To me, this was another example of Latin American countries being grouped together despite sharing distinct differences aside from just names.  On the other hand, while the article primarily focuses on the findings of a researcher, the author makes sure to add the opinions of farmers who would be affected by these changes.  Overall, I think NPR does a decent job explaining the situation without silencing the voices of Latin Americans.

What drew me to this article was how it related with our recent discussions on how important the environment is to the livelihood of people in Latin America, and how climate change can have a drastic effect on people. The first example that came to mind was the video slideshow we had watched on the Kamayura.  What stuck out the most about their situation was the impact that climate change was having on their life. The most striking aspect was how it affected their diet, as rivers that contained the fish they commonly ate were drying up.  In the case of NPR’s article, the climate change affects the livelihood of people who grow these beans, drawing a direct comparison of how the environment still plays a central role in agriculture today.

Kennedy, Merrit.  “Coffee, Bees and Climate Change Are Linked In Ways You May Not Have Expected.” NPR.  September 11, 2017.  http://www.npr.org/sections/thetwo-way/2017/09/11/550169720/coffee-bees-and-climate-change-are-linked-in-ways-you-may-not-have-expected

“Indigenous women in politics: a complex proposition”

In the indigenous community of Santa María Quiegolani in Oaxaca, Mexico, there are changes in the law to promote women in those communities to participate in politics. However, these changes actually spark opposition from these same women the changes aim to help. This gained national attention with Eufrosina Cruz Mendoza who broke out of traditional ways of her indigenous community by studying at high school and a university. She ran in her indigenous community for municipal president but did not succeed as municipal authorities believe she cheated her way through by not going through traditional routes of election. While she lost within her own community, she rose to attain several positions at the state and national level. In these positions, she sponsored a reform to the Mexican Constitution which “recognizes the autonomy of the indigenous communities and their right to self-government.” Eufrosina wants to reform this so that “under no circumstance would this right undermine the right of women to participate in politics.” However, this reform is challenging traditional customs of the indigenous people of Oaxaca.

Eufrosina Cruz. Photo courtesy of  https://www.entrepreneur.com/article/288408

In Oaxaca, indigenous communities have autonomy to choose their own leaders. Many of the municipalities use usos y costumbres to select their authorities. In this system, people must do tequios, public service activities, in order to earn their right to participate in the government. There is no secret ballot and the system usually calls that people climb the ladder of positions. While women are able to vote and do hold municipal positions, only about 2% of municipalities had women as their municipal presidents. What stands in the way are several issues- the domestic chores of women and fear of government intervention. Zaira Hipólito López, a community psychologist says that it is a “double burden” for women; working for the community and taking care of domestic chores. Being part of the municipal does not pay like it does outside at the state and national level. Further, she says, when women’s husbands are elected, these women feel like they are participating “since they assume many of the men’s regular responsibilities.” Women have other fears, such as federal government intervention. This happens when municipal states do not follow federal guidelines or when there are internal conflicts. Some view this federal intervention as the government trying to take advantage of the communities’ resources. In addition, women feel the reform “violates their customs and their right of self-determination” and is “an imposition on their traditions”.

Women cast votes in Oaxaca, Mexico. Photo courtesy ofhttps://www.csmonitor.com/World/Americas/Latin-America-Monitor/2017/0106/Indigenous-women-in-politics-a-complex-proposition

This article uncovers some myths of the indigenous communities of Latin America, specifically in Mexico. For example, the news article recognizes that many people do not think that women are able to participate at all in the government. However, this is untrue. In most municipalities, women are able to vote and only 18% ban women from voting which the news article recognizes “is still too high, but the myth that all indigenous communities repress women’s right to vote is just that, a myth; 343 municipalities did allow them to have an electoral voice.” The author of this news story interviewed people from the indigenous community and took into perspective how the indigenous communities view “Western” ways. These views are not always transferable. They fear corruption and believe that well intentioned Western ideas can infringe on their rights as indigenous communities. [1]

In the context of class themes, this deals with indigenous people and their traditions. Many people continue to live in traditional ways and want to continue to do so- without outside influence. In general, people outside of these communities are often quick to make assumptions about their “backwardness” for keeping their traditional ways and not taking on Western ways. It does draw a fine line between wanting to help Indigenous people versus disrupting their traditions and culture. Questions arise about gender and gender roles. Do these women see themselves as oppressed or do they view this as a natural way of life? Should assumptions be made that gender roles everywhere be eradicated? Pertaining to this news article, it puts into perspective relations with the indigenous communities and brings to attention the issue of helping the indigenous people versus obstructing their traditions and cultures.

[1] Hoffay, Mercedes, “Indigenous women in politics: a complex proposition,” The Christian Science Monitor, January 6, 2017, https://www.csmonitor.com/World/Americas/Latin-America-Monitor/2017/0106/Indigenous-women-in-politics-a-complex-proposition.

Links to other articles that relate to this news article:

Article on Eufrosina Cruz from a different perspective: https://www.entrepreneur.com/article/288408

Article on 2001 Mexico Constitution reform:  http://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S1870-05782012000100002

Renewable Energy in Chile

Chile’s renewable energy program is drastically changing the way that rural areas are living their lives. Since 2014, when the electric market was opened up to the private sector and renewable energy was incentivized, many of the villages who had no power at all, or had blackouts every day have been able to receive 24-hour a day power. In the past, much of Chile’s renewable power has come from water, which has caused considerable amounts of flooding and the destruction of indigenous lands. However, the solar panels and wind farms have had little pushback or negative effects to the communities around them.

The installation of wind and solar farms has drastically changed the life of the people in rural communities, which tend to be poorer than communities in big cities. “Steady electricity has brought about both trivial and profound changes, he said. It’s possible to have ice cream now. More significantly students used to be sent to larger cities to continue their education after eighth grade. But soon, the village will have a high school.” (Ernesto Londoño)  Bringing power to more remote indigenous villages allows them to be connected to the world while also being able to maintain the traditions of their towns and families.

This article relates to the geographical history which we have discussed in class, through the article’s discussion of the conditions in Chile that make it an optimal country to have an extensive amount of renewable power. This article also connects in showing the lives of indigenous peoples now, and showing how indigenous peoples are a group who did not just disappear after Spanish colonization, but now live modern lives.

LONDOÑO, ERNESTO. “Chile’s Energy Transformation Is Powered by Wind, Sun and Volcanoes.” The New York Times, The New York Times, 12 Aug. 2017, www.nytimes.com/2017/08/12/world/americas/chile-green-energy-

Sao Paulo’s 28th Short Film Festival

Sao Paulo’s 28th Film Festival, also know as Mostra, is seeing an influx of film entries and films shown about and by Indigenous people, Afro-Brazilians, and women. TeleSur, a Venezuelan based news network, puts Indigenous people’s, Afro-Latinxs’, and women’s struggles as the focal points of many of their articles. Due to many films festivals’ lack of inclusion in their entries and showings, Telesur highlights Sao Paulo’s 28th Film Festival due to their “sharp increase in Indigenous, Afro-Brazilian and feminist film productions, ” something that has been very difficult for them since in 2000 when the festival had an open call for films produced by women and a minuscule amount was received.  The festival will run until September 3.

The 2016 poster for Sao Paulo’s Film Festival.

Not only are the films from marginalized groups, but they also depict an array of issues involved in these communities. One film series, “Empoderadas,” made by a directorfrom the Association of Black Audiovisual Professionals, deals with issues of racism and machismo, issues that run deep in Latinx communities around the globe. Artistic content by minorities groups is celebrated more and more each day as larger groups become aware of issues in their communities and stop brushing off content created by these groups.

A trailer for short film documentary, Sex, Sermons, and Politics by Aude Chevalier-Beaumel and Michael Gimenez.

This article deals with the intersectionality of the class, especially as we are currently learning about Indigenous groups and the erasure of their history and culture once the Europeans invaded. A big reason for the dismissal of issues and work created by Indigenous people, Afro-Latinx, and women is a consequence of European conquest and the Eurocentric culture that follows. It is important for us to critique whitewashed history and media and make minority groups’ history and content accessible to all.

https://www.telesurtv.net/english/news/Brazil-Short-Film-Festival-Sees-Increase-in-Indigenous-Films–20170823-0027.html

http://40.mostra.org/en/filme/8698-SEX,-SERMONS-AND-POLITICS

Latin American History and Culture Blog Post – Guarani Language Day in Paraguay

The Guarani Language Day celebrates the diversity and the culture of the Guarani in Paraguay. Now, in it’s fourth year, the Paraguayan government uses this day to promote the language in schools, government, and everyday aspects of Paraguayan life. Written by TeleSUR, a Latin American news network, this network places indigenous Latin Americans as the central point of this article. Unlike other articles, this article places the Guarani as hardworking humble people. It portrays them as victims of mistreatment by the government as well. This holiday is celebrated yearly on August 25.

GUARANI STUDENTS HOLD UP THEIR SCHOOL WORK THAT IS WRITTEN IN GUARANI. IN 2010, GUARANI WAS ADDED AS ANOTHER OFFICIAL LANGUAGE FOR THE COUNTRY OF PARAGUAY.

The Guarani share a common struggle with other native Latin American groups in Latin America. They fight to preserve not only their culture, but they also fight to literally stay alive. Recently, a lot of land has been expropriated for the Guarani and other indigenous groups of Latin America. Recently, the Paraguayan government has increased it’s legal protection for the Guarani and other indigenous groups after international scrutiny. Guarani has become an official language also taught in most schools. According to TeleSur, 90% of all adults can speak Guarani.

This article reflects a lot of class themes we will be covering. One central theme is the coexistence between European Americans and native people of the Americas. This is an example of a culture, people, and language that survived despite conquest and subjugation by colonizers. For our class, I think it is important to commemorate events such as these that celebrate a culture and people who are still here today. I think as historians, it is our duty to acknowledge and support events that preserve pre-Columbian Latin American culture and people.

http://www.telesurtv.net/english/news/Paraguay-Celebrates-Guarani-Indigenous-Language-Day-20170826-0015.html