These terms created a negative image of Chinese farmers by making a class distinction where one had not previously existed. Anthropologist Myron Cohen considers these terms to be neologisms that represented a cultural and political invention. He writes:  Modern Western writers often continue to use the term "peasant" for Chinese farmers, typically without ever defining what the term means. This Western use of the term suggests that China is stagnant, "medieval", underdeveloped, and held back by its rural population. Cohen writes that the "imposition of the historically burdened Western contrasts of town and country, shopkeeper and peasant, or merchant and landlord, serves only to distort the realities of the Chinese economic tradition". In Latin America, the term "peasant" is translated to "Campesino" (from campo – country person), but the meaning has changed over time. While most before the 20th century were in equivalent status to peasants – they usually didn't own land and had to make payments to or were in an employment position towards a landlord (the hacienda system), most Latin American countries saw one or more extensive land reforms in the 20th century. The land reforms of Latin America were wide-reaching socialist, nationalist and bolivarian-motivated government initiatives that redistributed lands from large land holders to former peasants – farm workers and tenant farmers. Hence, many Campesinos in Latin America today are closer small holders who own their land and don't pay rent to a landlord – rather than peasants who don't own land. The international organization Via Campesino, with millions of members in South America still refers to itself as an "international peasants' movement". In medieval Europe society was theorized as being organized into three estates: those who work, those who pray, and those who fight. The Annales School of 20th-century French historians emphasized the importance of peasants. Its leader Fernand Braudel devoted the first volume—called "The Structures of Everyday Life"—of his major work, "Civilization and Capitalism 15th–18th Century" to the largely silent and invisible world that existed below the market economy. Other research in the field of peasant studies was promoted by Florian Znaniecki and Fei Xiaotong, and in the post-1945 studies of the "great tradition" and the "little tradition" in the work of Robert Redfield. In the 1960s, anthropologists and historians began to rethink the role of peasant revolt in world history and in their own disciplines. Peasant revolution was seen as a Third World response to capitalism and imperialism.