In this enlightening book, the well-known historian William Beezley contends that a Mexican national identity was forged during the nineteenth century not by a self-anointed elite but rather by a disparate mix of ordinary people and everyday events. In examining independence festivals, childrenÕs games, annual almanacs, and the performances of itinerant puppet theaters, Beezley argues that these seemingly unrelated and commonplace occurrencesÑnot the far more self-conscious and organized efforts of politicians, teachers, and othersÑcreated a far-reaching sense of a new nation. In the century that followed MexicoÕs independence from Spain in 1821, Beezley maintains, sentiments of nationality were promulgated by people who were concerned not with the promotion of nationalism but with something far more immediateÑthe need to earn a living. These peddlers, vendors, actors, artisans, writers, publishers, and puppeteers sought widespread popular appeal so that they could earn money. According to Beezley, they constantly refined their performances, as well as the symbols and images they employed, in order to secure larger revenues. Gradually they discovered the stories, acts, and products that attracted the largest numbers of paying customers. As Beezley convincingly asserts, out of Òwhat sold to the massesÓ a collective national identity slowly emerged. Mexican National Identity makes an important contribution to the growing body of literature that explores the influences of popular culture on issues of national identity. By looking at identity as it was fashioned Òin the streets,Ó it opens new avenues for exploring identity formation more generally, not just in Mexico and Latin American countries but in every nation. Check out the New Books in History Interview with Bill Beezley!

In Looking for Mexico, a leading historian of visual culture, John Mraz, provides a panoramic view of Mexico’s modern visual culture from the U.S. invasion of 1847 to the present. Along the way, he illuminates the powerful role of photographs, films, illustrated magazines, and image-filled history books in the construction of national identity, showing how Mexicans have both made themselves and been made with the webs of significance spun by modern media. Central to Mraz’s book is photography, which was distributed widely throughout Mexico in the form of cartes-de-visite, postcards, and illustrated magazines. Mraz analyzes the work of a broad range of photographers, including Guillermo Kahlo, Winfield Scott, Hugo Brehme, Agustín Víctor Casasola, Tina Modotti, Manuel Álvarez Bravo, Héctor García, Pedro Meyer, and the New Photojournalists. He also examines representations of Mexico’s past in the country’s influential picture histories: popular, large-format, multivolume series replete with thousands of photographs and an assortment of texts. Turning to film, Mraz compares portrayals of the Mexican Revolution by Fernando de Fuentes to the later movies of Emilio Fernández and Gabriel Figueroa. He considers major stars of Golden Age cinema as gender archetypes for mexicanidad, juxtaposing the charros (hacienda cowboys) embodied by Pedro Infante, Pedro Armendáriz, and Jorge Negrete with the effacing women: the mother, Indian, and shrew as played by Sara García, Dolores del Río, and María Félix. Mraz also analyzes the leading comedians of the Mexican screen, representations of the 1968 student revolt, and depictions of Frida Kahlo in films made by Paul Leduc and Julie Taymor. Filled with more than fifty illustrations, Looking for Mexico is an exuberant plunge into Mexico’s national identity, its visual culture, and the connections between the two.

The World of Lucha Libre is an insider’s account of lucha libre, the popular Mexican form of professional wrestling. Heather Levi spent more than a year immersed in the world of wrestling in Mexico City. Not only did she observe live events and interview wrestlers, referees, officials, promoters, and reporters; she also apprenticed with a retired luchador (wrestler). Drawing on her insider’s perspective, she explores lucha libre as a cultural performance, an occupational subculture, and a set of symbols that circulate through Mexican culture and politics. Levi argues that the broad appeal of lucha libre lies in its capacity to stage contradictions at the heart of Mexican national identity: between the rural and the urban, tradition and modernity, ritual and parody, machismo and feminism, politics and spectacle. Levi considers lucha libre in light of scholarship about sport, modernization, and the formation of the Mexican nation-state, and in connection to professional wrestling in the United States. She examines the role of secrecy in wrestling, the relationship between wrestlers and the characters they embody, and the meanings of the masks worn by luchadors. She discusses male wrestlers who perform masculine roles, those who cross-dress and perform feminine roles, and female wrestlers who wrestle each other. Investigating the relationship between lucha libre and the mass media, she highlights the history of the sport’s engagement with television: it was televised briefly in the early 1950s, but not again until 1991. Finally, Levi traces the circulation of lucha libre symbols in avant-garde artistic movements and its appropriation in left-wing political discourse. The World of Lucha Libre shows how a sport imported from the United States in the 1930s came to be an iconic symbol of Mexican cultural authenticity.

There has always been an important visual element to the construction and questioning of national identity in post-Independence Mexico, though one that has not always been given its due, outside of the celebrated and much-studied muralists. Ranging from the early nineteenth century to the present - from the vogue for the picturesque, illustrated periodicals and the influential writings of Altamirano to a wealth of twentieth-century graphic artists, filmmakers and photographers - this book re-examines the complex variety of ways in which that visual element has operated. In particular, it looks at the ways in which discourses concerning ethnicity and cultural hybridity have been echoed and transformed in Mexican visual culture, resulting in fields of visual discourse which are eclectic and increasingly self-reflexive.

The people of Mexquitic, a town in the state of San Luis Potosí in rural northeastern Mexico, have redefined their sense of identity from "Indian" to "Mexican" over the last two centuries. In this ethnographic and historical study of Mexquitic, David Frye explores why and how this transformation occurred, thereby increasing our understanding of the cultural creation of "Indianness" throughout the Americas. Frye focuses on the local embodiments of national and regional processes that have transformed rural "Indians" into modern "Mexicans": parish priests, who always arrive with personal agendas in addition to their common ideological baggage; local haciendas; and local and regional representatives of royal and later of national power and control. He looks especially at the people of Mexquitic themselves, letting their own words describe the struggles they have endured while constructing their particular corner of Mexican national identity. This ethnography, the first for any town in northeastern Mexico, adds substantially to our knowledge of the forces that have rendered "Indians" almost invisible to European-origin peoples from the fifteenth century up to today. It will be important reading for a wide audience not only in anthropology and Latin American studies but also among the growing body of general readers interested in the multicultural heritage of the Americas.

This book explores how the diverse and fiercely independent peoples of Texas and New Mexico came to think of themselves as members of one particular national community or another in the years leading up to the Mexican-American War. Hispanics, Native Americans, and Anglo Americans made agonizing and crucial identity decisions against the backdrop of two structural transformations taking place in the region during the first half of the 19th century and often pulling in opposite directions.

Mexico's views of the United States have been characterized as stridently anti-American, but recent policy changes in Mexico mark a fundamental transformation in the relationship. This thoughtful and original work answers questions about the impact of these policy shifts on Mexican nationalism and perceptions of the United States. As the only developing country to have entered into a free trade agreement (NAFTA) with a developed country, Mexico offers a unique and invaluable case study of the impact of globalization on a nation and its national identity. Exploring Mexico's experience also allows us to consider how other countries perceive the United States, especially in the post-9/11 climate. Analyzing the diversity of Mexican views of the United States, Gringolandia contributes a rich and nuanced dimension to our understanding of contemporary Mexico and Mexicans' feelings about the vital cross-border relationship.

Manuel Isaías López, MD describes with his distinctive scholarship in this short book thought-provoking and compelling facts that Mexicans experience in their everyday lives. He describes the process which Mexicans - as a group - went through to integrate their national identity. Dr. López utilizes his knowledge of individual adolescent psychology to draw comparisons with the different historical periods of Mexican history. This book offers noteworthy facts about the history of "El Caballito", an equestrian statue of Spanish King Charles IV; the Mexican National Anthem; and the significance of the Virgin of Guadalupe (Mexico's patron saint). On this occasion, Mexico is Dr. López' patient, and just like he would analyze the psychological processes of an individual, he analyses the historical events. Dr. Manuel Isaías López was one of Mexico's most prominent psychiatrists of the second half of the 20th Century. One of his main contributions was establishing and developing the Child and Adolescent Psychiatry specialty in Mexico.

The history of Mexico's fearless intimacy with death--the elevation of death to the center of national identity. Death and the Idea of Mexico is the first social, cultural, and political history of death in a nation that has made death its tutelary sign. Examining the history of death and of the death sign from sixteenth-century holocaust to contemporary Mexican-American identity politics, anthropologist Claudio Lomnitz's innovative study marks a turning point in understanding Mexico's rich and unique use of death imagery. Unlike contemporary Europeans and Americans, whose denial of death permeates their cultures, the Mexican people display and cultivate a jovial familiarity with death. This intimacy with death has become the cornerstone of Mexico's national identity. Death and Idea of Mexico focuses on the dialectical relationship between dying, killing, and the administration of death, and the very formation of the colonial state, of a rich and variegated popular culture, and of the Mexican nation itself. The elevation of Mexican intimacy with death to the center of national identity is but a moment within that history--within a history in which the key institutions of society are built around the claims of the fallen. Based on a stunning range of sources--from missionary testimonies to newspaper cartoons, from masterpieces of artistic vanguards to accounts of public executions and political assassinations--Death and the Idea of Mexico moves beyond the limited methodology of traditional historiographies of death to probe the depths of a people and a country whose fearless acquaintance with death shapes the very terms of its social compact.

Focuses on costumbrismo, a cultural trend in Latin America and Spain toward representing local customs, types, and scenes of everyday life in the visual arts and literature, to examine the shifting terms of Mexican identity in the nineteenth century.