{"id":61344,"date":"2025-12-11T10:00:56","date_gmt":"2025-12-11T16:00:56","guid":{"rendered":"https:\/\/www.publicbooks.org\/?p=61344"},"modified":"2026-01-16T20:10:02","modified_gmt":"2026-01-17T02:10:02","slug":"paris-latino-how-latin-america-migrated-to-europe","status":"publish","type":"post","link":"https:\/\/www.publicbooks.org\/paris-latino-how-latin-america-migrated-to-europe\/","title":{"rendered":"\u201cParis Latino\u201d: How Latin America Migrated to Europe"},"content":{"rendered":"

A classic of French popular music of the 1980s, the New Wave hit \u201cParis Latino<\/a>\u201d mixes French, Spanish, and English lyrics. In so doing, Carlos and Jos\u00e9 Perez\u2014founders of the funk-disco-rap group Bandolero, based in Paris\u2014sketched a portrait of France\u2019s \u201cLatino\u201d and Latin American influences when the song was released in 1983. They also showcased how migration from South America made Paris into a new capital for Latin American expats (who more commonly migrated to the United States or, due to linguistic factors, Spain).<\/p>\n

But don\u2019t just take Bandolero\u2019s word for it. \u201cParis est la capitale de l\u2019Am\u00e9rique latine,\u201d said<\/a> Mexican essayist Carlos Fuentes; \u201cParis\u2026 gave me a new and resolute perspective on Latin America,\u201d recounted<\/a> Colombian novelist Gabriel Garc\u00eda M\u00e1rquez; and according to<\/a> the Uruguayan literary critic Emir Rodr\u00edguez Monegal, \u201cParis is really the international capital of Latin America even today.\u201d<\/p>\n

Today, France\u2019s Latin American migrant population is 250,000 (according to the French Institute for Demographic Studies), compared with the much larger number of 68 million in the United States. And yet, after North and sub-Saharan Africans, Latin Americans are one of the main migrant groups in France and Europe as a whole; some 3 to 5 million Latin Americans live there.<\/p>\n

The term \u201cLatino\u201d was invented<\/a> in the United States, argue scholars such as Laura G\u00f3mez, so as to meet particular social and political ends. G\u00f3mez has even argued that the term has little or no meaning outside of the United States. But that hasn\u2019t prevented Latin American migrants in Europe from adopting the term, in part as a way of arguing that they are part of a broader transnational diaspora that includes Latin Americans in the United States.<\/p>\n

But the term also has new meaning in Europe and is reshaping European identity politically, economically, socially, and culturally. \u201cLatino\u201d in France signifies the history of the Communist Southern Cone intellectual, as well as the nostalgic, utopian image of the Che-like revolutionary. As a sociological term, it is an all-sum category for geographical origin, not race, and is also bound up<\/a> with the music industry, in Europe as well as in the United States. Today, one finds Spanish-language radio and print broadcasting, business services, activist organizations, and celebrations of South American cultural traditions, like D\u00eda de los Muertos (Mexico); D\u00eda de la Canci\u00f3n Criolla (Peru); Brazilian Carnaval; and even D\u00eda de la Revoluci\u00f3n de Mayo (Argentina). These events range from the outward facing\u2014events at embassies, film festivals, manifestations at the Bastille, public celebrations, and the like\u2014to \u201csomos Latinos\u201d gatherings to discuss immigration logistics, business, and local politics, or simply to share food and music and \u201cnostalgie du pays<\/em>.\u201d<\/p>\n

As in many parts of the world, one can go to a club in Paris for musique latino<\/em>, danse latino<\/em>, danses latines<\/em>, and noche latino<\/em>, and also hear Afro-Caribbean rhythms like salsa, zouk, zouk konpa, and kizomba or listen to 99.0 FM, Radio Latina, the all\u2013South American radio headquartered in Luxembourg, which once circulated a magazine. Other Franco-Spanish periodicals that served the Hispanophone community include Brazuca<\/em>, Europa Latina<\/em>, and Latino Am\u00e9rica al Dia<\/em>.<\/p>\n

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France\u2019s connection to South America dates to the colonial era, when France, under Napoleon, sought to strengthen its influence in the Western Hemisphere by claiming a \u201cLatin\u201d brotherhood with Latin America. Michel Chevalier, French political economist and 18th-century statesman, conceived of the \u201cLatin race\u201d to contrast Catholic peoples (from France, Spain, Portugal, and Latin America) with \u201cAnglo-Saxon\u201d Protestants and thus posit their commonality with one another as fellow Catholics. In 1861, Emperor Napoleon III famously launched a military campaign in Mexico to enact this \u201cpan-Latin alliance\u201d and expand the French Empire. Even though the effort failed due to Mexican resistance and US pressure, it led to the notion of \u201cLatin America.\u201d<\/p>\n

Though France had once attempted to achieve some dominion over Latin America and the Caribbean, Guyana, adjacent to Brazil, was France\u2019s only successful colony in South America. Today, it remains an administrative department of Outre-Mer (DOM-TOM).<\/p>\n

During the Cold War, France took a different approach to Latin America compared to that of the United States, much to France\u2019s benefit. During the 1960s and 1970s, connections between France and Latin America increased, with important consequences for European intellectual history. During that era, Communist, Maoist, and insurgent movements in Latin America fascinated French intellectuals on the left, including members of the Parti Communiste Fran\u00e7ais and those who were sympathetic to Marxist politics within the context of the upheaval taking place in France in May 1968. Cuba was a particular point of interest; French New Wave filmmakers Chris Marker and Agn\u00e8s Varda famously documented revolutionary movements there in Cuba Si!<\/em> (1961) and Salut les Cubains<\/em> (1963), which featured images of Afro-Latin struggles.<\/p>\n

Sociologists, anthropologists, and philosophers were also looking from France into Latin America. These included the historian Fernand Braudel; R\u00e9gis Debray, who worked with Che Guevara in Bolivia; and the acclaimed sociologist Edgar Morin, who traveled through Brazil, Chile, Bolivia, Peru, and Mexico between 1960 and 1964, then analyzed their popular cultures in works like L\u2019Esprit du Temps<\/em>. Publishers such as Fran\u00e7ois Maspero, owner of the radical Latin Quarter bookstore La joie de lire, and series like Th\u00e9orie<\/em>, directed by Louis Althusser, were go-tos for information about anti-colonial and Maoist movements on the former rue Saint-S\u00e9verin in Paris.<\/p>\n

In Argentina, which had a historical relation to European psychoanalysis spearheaded by Italian immigration and figures like Oscar Masotta (1930\u201379), intellectuals were already reading psychoanalytic theory. \u201cFrench Theory,\u201d including history and anthropology, was popular among students and student activists in Rio de Janeiro and S\u00e3o Paolo, Brazil, which was founded in the 1930s by a French mission that included the anthropologist Claude L\u00e9vi-Strauss. Jacques Lacan traveled to Mexico in 1966 after visiting the United States; then, decades later, to Venezuela, in 1980, to attend the first international conference of the Fondation du Champ Freudien in Caracas, during his tour to connect directly with \u201cgrassroots\u201d Latin American psychoanalysts who had heard about his ideas from across the Atlantic.<\/p>\n

At the same time that individual revolutionaries were traveling to the continent, France famously welcomed exiled Latin Americans in masses. These included notable refugees of the repressive dictatorships in Chile, Argentina, and Uruguay, all instigated and reinforced by the United States. <\/em>There were anthologists and literary critics, such as David Vi\u00f1as (Argentina), and diplomats and politicians such as H\u00e9ctor Tiz\u00f3n (Argentina), Ren\u00e9 Zavaleta Mercado (Bolivia), and, from Central America, Roque Dalton (El Salvador), Luis Cardoza y Arag\u00f3n (Guatemala), and Sergio Ram\u00edrez (Nicaragua). But most famously, we know some of these \u00e9xil\u00e9s<\/em> as luminaries of the Latin American Boom. Julio Cort\u00e1zar lived in Paris from 1951 until his death in 1984, and Gabriel Garc\u00eda M\u00e1rquez fled there from Colombia, Mario Vargas Llosa from Peru, and Ariel Dorfman from Chile. Carlos Fuentes, both a diplomat and writer, served as ambassador of Mexico in France, while Mario Benedetti fled Uruguay\u2019s civic-military dictatorship in 1973, thereafter living in Paris, Buenos Aires, and Madrid. Some lived in Paris in exile, others passed through Paris to and from the South American continent and southern Europe. All these authors were canonized by French publishers like Gallimard and Actes Sud in their \u201cWorld Literature\u201d heritage series, which popularized literature from Latin American authors.<\/p>\n\n

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Related readings<\/div>\n\n
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\n Essays<\/a>\n <\/div>\n\n
\n \u201cOrigine Asiatique\u201d: The Anticolonial and Communist Chinese That Flocked to Paris<\/a>\n <\/h5>\n\n
\n \n \"\" <\/a>\n \n Melanie Shi <\/a>\n <\/div>\n \n <\/div>\n <\/div>\n <\/div>\n\n \n

For these expatriates, political and literary activity went hand in hand. They embodied Sartre\u2019s call for a \u201ccommitted literature\u201d in which authors \u201ccommit\u201d their works to defend a political or social worldview. Like their peers from former French Indochina and Francophone West Africa\u2014whose activities were associated with the still-extant bookshop and publishing house Pr\u00e9sence Africaine\u2014<\/em>the Latin American exiles in Paris gathered around bookshops in the Latin Quarter. These included the bookstore El condor pasa<\/a>, founded by the Argentinian Jos\u00e9 Antonio Berni, and la Librairie espagnole<\/a>, at 72 rue de Seine. A gathering spot for dissidents, la Librairie espagnole carried publications such as Casa de las Americas<\/em>, the anti-colonial and anti-imperialist journal based in Havana and founded in 1960, as well as Europe<\/em>, inaptly named, as it focused on Latin America and Cuba. A special issue in 1963<\/a>, for example, introduces revolutionary Cuban political and literary writers like Che Guevara, Alejo Carpentier, Guillermo Cabrera Infante, and Abelardo Pi\u00f1eiro, along with documentary photos and reports produced from both sides.<\/p>\n

Thanks to these bookshops, set within eminently walkable Paris, expatriated South Americans were able to meet a great many students, writers, and artists from other Latin American countries to a degree unthinkable in Buenos Aires, Mexico City, or New York. And so, remarkably, it was in Paris that they began to build \u201cLatin American regional solidarity,\u201d explains historian Michael Goebel: \u201ca shared regional identity, which in turn formed a crucial bedrock to anti-imperialism.\u201d<\/p>\n

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Plaque testimony to La Librairie Espagnole, situated in Paris\u2019s Barrio Latino.<\/figcaption><\/figure>\n
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Mario Vargas Llosa in a French bookstore via National Audiovisual Institute (INA).<\/figcaption><\/figure>\n

It was not only politicians, librarians, and renowned literary intellectuals who made their way to France from Latin America but also ordinary workers, according to the classification system for immigrants that was encouraged by the government during this era. Sympathetic to the political events on the Latin American continent, France ratified protocols<\/a> broadening refugee status worldwide. This made it easier for those from Latin America to apply for asylum, especially after 1975, when the United States\u2019 Operation Condor began supporting right-wing governments in Chile, Argentina, and Uruguay. Chileans<\/a> held a special place in the eyes of the French, thanks to the popularity of ex-president Salvador Allende, who was idealized by the French existentialists. During Pinochet\u2019s 1973 coup, Chilean refugees were welcomed to French territory via shelters where they received free medical aid and French lessons, as well as lessons on integration into French society. In the historically Communist ring around Paris, it is common today to find plazas and streets named after Allende and other Latin American leaders, for example Avenue Sim\u00f3n Bol\u00edvar (19th arrondissement), Ave Jos\u00e9 de San Martin (19th<\/sup>, in the Parc des Buttes-Chaumont), Rue Severiano de Heredia (Cuba, 17th), and Rue Che Guevara<\/a> in Goussanville<\/a>.<\/p>\n

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Mural in testimony to Salvador Allende and Pablo Neruda, French banlieue Vitry-sur-Seine. Photograph \u00a9 Melanie Shi.<\/figcaption><\/figure>\n

Even Argentinians\u2014who had more familial links to Europe, particularly Italy\u2014were welcomed in French territory. Militants fleeing persecution by the regime of the Dirty War, following Jorge Videla\u2019s military coup in 1976, migrated with the help of personal and academic networks. Maoist Ricardo Piglia considered writing a doctoral thesis under Roland Barthes, only changing supervisors at the last minute. One group of experimental playwrights, including Oscar Castro (Chile), formed an artistic troupe called the Theatre du Soleil<\/a> outside Vincennes, to the east of Paris. The generation of artists known as the \u201cArgentines of Paris\u201d\u2014performing artists as well as dramaturges such as Copi, Jorge Lavelli, and J\u00e9r\u00f4me Savary, whose archives are now housed at the Institut M\u00e9moires de l\u2019\u00e9dition contemporaine<\/a>\u2014were popular in the theater scene during the 1970s and 1980s. Others became philosophers and psychoanalysts via the renowned radical philosophical institution Universit\u00e9 Paris 8, the birthplace of Deleuze and Guattari\u2019s Mille Plateaux <\/em>and the experimental psychoanalysis popularized outside of France.<\/p>\n

In France, it is common knowledge that many Parisian Chileans and Argentinians migrated to Paris as exiles. Today, bilateral relations are a source of pride: diplomatic and economic relations between France and the geopolitical giant Brazil, following Emmanuel Macron\u2019s multiple visits with President Luiz In\u00e1cio Lula da Silva, have recently increased. So have population transfers and talks between the EU and the trade alliance Mercosur, home to critical minerals and natural resources. Traffic in the red wine grape varieties Carm\u00e9n\u00e8re (Chile), Malbec (Argentina), and Tannat (Uruguay), introduced by viticulturists from the South of France and then reimported to Europe, has also increased.
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During the 1960s and 1970s, connections between France and Latin America increased, with important consequences for European intellectual history.<\/p>\n<\/blockquote>\n<\/figure>\n

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Etymologically, the term \u201cLatino\u201d does not appear endemic to the French language. Instead, it was introduced by way of North America. The Larousse dictionary contains two entries<\/a> for \u201cLatino\u201d: \u201clatino (adjectif et nom<\/em>): Aux \u00c9tats-Unis, travailleur immigr\u00e9 originaire d\u2019Am\u00e9rique latine, and latino (adjectif<\/em>) Familier. Relatif \u00e0 l\u2019Am\u00e9rique latine. (On trouve aussi le f\u00e9minin latina<\/em>.) : La musique latino<\/em>.\u201d1<\/a><\/sup> \u201cLatino\u201d could also be understood to be of French, Spanish, Italian, and Portuguese origin\u2014especially the latter, who are often also considered \u201cLatino\u201d in northern Europe and have a sizable presence in France and the Parisian banlieue, thanks to the mass immigration of largely blue-collar Portuguese workers<\/a> to France under the dictatorial regime of Salazar; and those from Italy, for economic reasons. A person from France might consider themselves \u201cLatino\u201d in terms of sharing a \u201cLatin\u201d heritage, or simply because it would be desirable to have a \u201cLatin lover,\u201d the Hollywood term for a handsome man of southern European heritage.<\/p>\n

In terms of music, New York and Miami are major hubs of Latin culture in North America. In contrast, Paris offered a musical melting pot where \u201cLatino\u201d was mixed with \u201cAfro-Caribbean.\u201d Just as it was a hub for jazz artists like the North American\u2013born Josephine Baker, French Caribbean zoukers like Kassav\u2019, and sub-Saharan artists like Koffi Olomid\u00e9, king of Congolese rumba, Paris was essential to the establishment of various Latin musicians. They performed in historic nightclubs with mythic names like Rancho Guarani<\/a>, rue Descartes; the Balajo, 9 rue de Lappe, near the Bastille; \u201cLe Latina<\/a>,\u201d renamed the Luminor, near Ch\u00e2telet, formerly a tango salon in addition to a cinema for Latin American and Italian films; the salsa house La Cabane Cubaine<\/a> (9e); and L\u2019Escale cabaret<\/a> along rue Monsieur le Prince (Quartier Latin), later purchased by the Spanish, Peruvian, Costa Rican, and Italian band Los Machucambos, and where Garc\u00eda M\u00e1rquez supposedly played the maracas while writing his many books.<\/p>\n

These nightclubs were meeting places for \u201cpersons of all nationalities<\/a>\u201c (despite differences in social status between African, Latin American, and European populations). They also mixed in other hole-in-the-wall-style bars-turned-music-venues in the Latin Quarter, home to no longer extant bookshops and frequented by students and literary types as well as performing artists. Taken together, these different spots carried three types of Latin music, according to French ethnologist and historian of music Michel Plisson in Les Musiques du Monde en Question<\/em>: folkloric (Peruvian, Bolivian, Mexican); tropical (Brazilian); and tango (Argentinian, yet which was sometimes presented in an European milieu due to the Viennese origins of the waltz).<\/p>\n

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Historic photo of Le Balajo, 9 rue de Lappe, by Willem van de Pollwhich \/ Wikimedia Commons. Le Balajo hosts salsa and mambo nights today.<\/figcaption><\/figure>\n

The art of Latin America was also of interest to Parisians.2<\/a><\/sup> The Maison de l\u2019Am\u00e9rique latine or Casa de Am\u00e9rica Latina (217 bd Saint\u2011Germain, 7\u1d49) was founded in 1946, right after World War II, to recognize Latin American support for France\u2019s liberation. Today, it remains a contemporary hub for Lacanian cartels in Spanish. Meanwhile, Saint-Germain-des-Pr\u00e9s was still lined with antiquarian stalls selling African and Latin American art, where Latin American modernist and Surrealist artists like Agust\u00edn C\u00e1rdenas (Cuba), Ronaldo de Juan (Argentina), Per\u00e1n Erminy (Venezuela), Rodolfo Krasno (Argentina), Wifredo Lam (Cuban of Chinese descent), and Silvano debuted. The work from modern artists such as Lora (Dominican Republic), Roberto Matta (Chile), Alicia Penalba (Argentina), Oswaldo Vigas (Venezuela), and Enrique Za\u00f1artu (Chile) is now housed in the Mus\u00e9e d\u2019Art Moderne<\/a>. Both the ethnological objects and the paintings would have been a rarity in France in 1924, when the Mus\u00e9e Galliera hosted the first survey of Latin American art ever to be held anywhere in the world, and were coveted for representing and introducing the foreign and the distant. Wifredo Lam\u2014the Cuban-Chinese \u201cm\u00e9tis\u201d who fled the military dictatorship in Cuba for Madrid and who embraced Aim\u00e9 C\u00e9saire\u2019s theory of \u201cn\u00e9gritude\u201d in his African-inspired tribal motifs mixed with gestural abstraction\u2014was particularly celebrated in the Parisian art world.<\/p>\n

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Since the mid-20th century, South American migration to the \u201cEuropean Hexagon of Attraction\u201d has changed, as globalization has increased and people increasingly migrate for economic incentives. Salvadorians and Guatemalans arrived in the \u201980s, fleeing civil war; Peruvians in the \u201990s, fleeing inflation and civil unrest after \u201cLa crisis de los 80,\u201d the catastropic preceding decade. Today, the new immigrants are mostly Colombian, Ecuadorian, Peruvian, Brazilian, and sometimes Mexican, countering the migration that is traditionally oriented toward the United States, like Colombians and Venezuelans, who number among the largest and often undocumented Latino diasporas in the United States. Some enter by birthright, claiming citizenship by way of the Italian diaspora to South America<\/a> and then moving to France for economic opportunity.<\/p>\n

Unlike the historical Chilean, Argentinian, and Uruguayan \u00e9xil\u00e9s<\/em>, these new migrants are not necessarily refugees or famed literary intellectuals. Instead, they were like in North America independent emprendadors<\/em>, opening shops to sell South American goods: hence, the neighborhood \u201cLatino market\u201d (or \u00e9picerie Latino<\/em>). They are popular among the French, who enjoy the stories they tell of themselves about social integration within the Fifth Republic, and associate these markets with a nostalgia for \u201960s-era France welcoming activists of the anti-colonial, anti-Communist, and anti-imperialist bloc (as an echo of this kind of nostalgia for a militant Latino America, in the welcome<\/a> of the Mexican Zapatista movement in 2021).<\/p>\n

And it\u2019s not just France, but more widely found in Europe\u2014the \u201cEuropean Latino.\u201d Others migrants have opened shops selling specialty products and trinkets, or restaurants like the La F\u00e1brica empanadas shops in Spain, Brazilian capoeira masters and Argentinian tango maestros, Central American coffee shops<\/a> in the Netherlands and Belgium.<\/p>\n

New viral videos are appearing on TikTok, performing and debunking myths about the \u201cGerman Latino<\/a>,\u201d \u201cBritish Latino<\/a>,\u201d and other new types of hybrid identities, or reframing walks through cosmopolitan European cities, the Turkish in Germany, and the Caribbean neighborhoods in South London, where Brazilian salgados<\/em> meet Jamaican patrons from the ex-British Empire.<\/p>\n

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Latino Market Paris 15, 55 Bd Lefebvre, 75015 Paris (Colombian owner). Screenshot from Google Maps.<\/figcaption><\/figure>\n

What do the United States look like for a European Latino, that is, a South American immigrant naturalized in Europe? Luis Sanz, host of a well-known outdoor milonga in front of the Od\u00e9on Theater in Paris, and Peruvian immigrant from the 1990s, naturalized French, says, \u201cLes fran\u00e7ais nous accueillerons \u2026 ils aiment notre gastronomie et musique \u2026 ils sont sympathiques [comme nous] les Latinos, on s\u2019entend.\u201d (\u201cThe French welcome us \u2026 they love our food and music \u2026 they are friendly [like us] Latinos, we understand one another well\u201d). For Felipe Rocha<\/a>, a Colombian-French DJ profiled by the Asso Colombia, \u201cIn Paris, there are many Latinos, and the French really appreciate our culture,\u201d he says happily. \u201cHere, people love salsa and enjoy reggaeton parties. They like the warm, festive Latin atmosphere. At first, people are shy, but dancing generates emotions they aren\u2019t used to in France.\u201d Students, meanwhile, note that while visas for long stay in Europe are hard to come by and precarious, nevertheless, the politics of immigration are tougher in the US.<\/p>\n

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In Europe, the \u201cLatino\u201d is newer. Moreover, it is not necessarily associated with the same stereotypes as in the US, and certainly not a widespread effort to categorize this population group, which still identifies largely based on country and geographical origin, or in cases of Spain and Portugal, integrate more easily with the population. There are also other types of the \u201cEuropean Latino\u201d: the German Latino, the Italian and Portuguese Latino (already Latino), and the European gringo, lover of Latin American culture.<\/p>\n

In the case of France, \u201cLatinos\u201d meet a different cultural history, thanks to a particular history of expatriation in the 1960s and the appeal toward \u201cLatinidad\u201d working in their favor. If anything, others face more difficult assimilation. There are the North Africans\u2014who ironically are mistaken for the \u201cLatino\u201d of Europe, and famous for the street food called the \u201cFrench taco<\/a>\u201d (a kebab sandwich inspired by the \u201cTex Mex\u201d of the United States, but made with Emmental cheese), invented in Lyon, France\u2014and sub-Saharan Africans, who also took inspiration from the French Communist Party during the Cold War, but are not recognized in the same way as the militant leftists from South America, a kind of distant Latin brother.<\/p>\n

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Birth certificate of the tango legend Carlos Gardel, one of the first European Latinos; UNESCO, which officially presents the artist as a \u201cFrench-born Argentine singer\u201d; he left France to escape military assignment.<\/figcaption><\/figure>\n

In contemporary migration to the continent we see the legacy of \u201cLatinidad\u201d at play, in festivity, diversion, and the embrace of these positive stereotypes around Latin America, and perhaps a different way of thinking about the lineage between Latin America and Europe ranging from the cultural to the geostrategic, begging a potential strategic realignment that serves Europeans and South Americans casting away the yoke of North American dominance. At least, from the threshold of Europe, one realizes how the idea of the Latino is dominated by the US-based construction like the historiography of \u201cLatin music\u201d is dominated by North America (the equivalent of something like Fania Records to salsa) as is the idea of the Latino. Continuing with musical metaphors, the tango is actually a good example of the claim between Europe and Latin America\u2014the tango singer Carlos Gardel is claimed to be Argentinian, Uruguayan, and French, a high point of exchange between the French Army and the Rioplatense region; the milongas and dance culture of Europe (the capitals Paris, London, and Berlin) were essential to the recognition of the \u201cLatin\u201d dance in Argentina and then to the United States. In the 19th century, Nicaraguan poet and lover of French letters Rub\u00e9n Dar\u00edo declared in his autobiography, that \u201cJe r\u00eavais de Paris depuis mon enfance \u2026 Paris \u00e9tait pour moi comme un Paradis o\u00f9 l’on respirait l’essence du bonheur sur la terre\u201d (I dreamed of Paris since my birth \u2026 Paris was for me like a Paradise where one could breathe the essence of happiness on earth).<\/p>\n

  1. A search for two similar terms, hispanique (adjectif<\/em> et nom): Aux \u00c9tats-Unis, personne originaire d\u2019Am\u00e9rique latine and gringo nom masculin <\/em>(espagnol gringo) P\u00e9joratif. Nom donn\u00e9, par les Mexicains, \u00e0 un \u00e9tranger (surtout un habitant des \u00c9tats-Unis). \u21a9<\/a><\/li>
  2. In 1850, the Louvre opened a dedicated hall to pre\u2011Columbian art, initially focused on Mexico, renamed \u201cmus\u00e9e am\u00e9ricain\u201d in 1851. It closed in 1887, but its early display of Latin American artifacts was a first of its kind in Europe. The Mus\u00e9<\/u>e du Quai Branly\u2014Jacques Chirac<\/u>, a museum of ethnography, hosts a collection of ethnographic objects, along with the Maison des Cultures du Monde. \u21a9<\/a><\/li><\/ol><\/div>","protected":false},"excerpt":{"rendered":"

    \u201cParis est la capitale de l\u2019Am\u00e9rique latine,\u201d said Mexican essayist Carlos Fuentes.<\/p>\n","protected":false},"author":31,"featured_media":61369,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[16,469,336,58,1188,174,302],"pbpartner":[],"section":[1467,1131],"pbseries":[],"class_list":["post-61344","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-essays","tag-europe","tag-immigration","tag-latin-america","tag-latino","tag-latinx","tag-migration","tag-paris","section-borderlands","section-lives-histories"],"acf":[],"yoast_head":"\n\u201cParis Latino\u201d: How Latin America Migrated to Europe - Public Books<\/title>\n<meta name=\"description\" content=\"\u201cParis est la capitale de l\u2019Am\u00e9rique latine,\u201d said Mexican essayist Carlos Fuentes.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.publicbooks.org\/paris-latino-how-latin-america-migrated-to-europe\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cParis Latino\u201d: How Latin America Migrated to Europe - 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