William E. French
A persuasive literature has argued that the course of Latin American history from the arrival of Europeans to the present has been shaped to a large extent by a small but expanding group of literate bureaucrats, church officials, lawyers, and intellectuals, known as letrados, who made their lives in urban centers. Those marked by this combination of power, urban living, and the written word, an assemblage that Angel Rama has dubbed “the lettered city,” utilized literature, history, the law, politics, and higher education to imagine the country into existence textually and to justify the hierarchies and inequalities that characterized their rule. Yet in Mexico, as elsewhere in Latin America, writing has a long history in nonelite settings, a venue that, in recognition of this fact, has now been referred to as “the lettered countryside.” Moreover, as understandings of a single literacy are giving way to a concern with “literacies,” defined in the plural and operating in relationship rather than opposed to such things as orality and visuality, traces of literacy practices are being discovered in many locations. Foregrounding the conjunction of the lettered city and the lettered countryside is an attempt to bring these venues into conversation while doing away with the binary that associates literary with the city and orality with the rural.
Over the course of the 19th century in Mexico, although the written word was still pressed into the service of national imagining, a number of other characteristics shaped the conjunction of the lettered city and the lettered countryside. A struggle over secularization was one new development, as authority came increasingly to be invested in the written word itself rather than justified in religious terms. New forms of literacies emerged, especially those associated with the novel and other forms of publications, including newspapers, periodicals for and by women, and the penny press, creating new publics with distinct senses of themselves as communities of readers and listeners; oratory, public discussion of politics and other issues in various venues, and the phenomenon of indirect readers also brought together these two locations. As early as the 1840s, rural residents in some parts of the country had made writing their own, drafting political proclamations in which they defined such things as federalism in their own terms and asserted themselves in national politics. While elite diarists, both men and women, left traces of their emotional lives in various forms of life writing over the course of the entire period, ordinary people, including mine workers, agricultural laborers, and women who carried out household duties, wrote love letters to each other by the last third of the century, if not before. Composed and exchanged by means of cooperation, the use of intermediaries known as evangelistas, or by individuals with various degrees of facility in reading and writing, love letters served as privileged means of communicating the emotions they brought into being while often ending up as evidence in legal proceedings that continued to assert the prerogatives of the lettered city even as it came ever more intimately conjoined with the lettered countryside.
In the 1850s, Juana Catarina Romero, known popularly as Juana Cata, peddled her cigarettes on the streets of Tehuantepec in the state of Oaxaca, Mexico, an activity that enabled her to serve as a spy for the liberals under the command of Captain Porfirio Díaz during the War of the Reform (1858–1860). By 1890, Romero (1837–1915) had emerged as an international merchant, sugar cane producer and refiner, philanthropist, and “modernizing” cacica of the city of Tehuantepec. As powerful women rarely receive credit for their achievements, popular myth attributes her success to the men in her life, a supposed youthful love affair with Díaz or a later lover, Colonel Remigio Toledo. In contrast, a study of her career helps to shed light on how women could attain and exercise power in the 19th century and the ways in which they participated in the construction of the nation-state and a capitalist economy. Her trajectory shows that when allied with these forces of modernization, women could take on a more public role in society. It also reveals that it is through the lens of local and regional history that women’s contributions and accomplishments, so often erased in national histories, can be made visible.
Friedrich E. Schuler
General Victoriano Huerta (1850–1916) stands out as the bête noire of twentieth-century Mexico. He was a career army officer who had attained the rank of general. Other generals and the old economic and social hierarchy supported him as a transitional national leader who could restore order following Francisco Madero’s revolution and presidency. Huerta has become the national bête noire because of his assumed responsibility for the assassination of Madero and his vice president, along with several governors and congressmen of the revolutionary regime. His seizure of power resulted in a new phase of the Mexican Revolution, the U.S. occupation of Veracruz, and his involvement with German Mexico and the area along the border with the United States. After going into exile, he attempted to return to power by invading Mexico. He was arrested by U.S. officials and interned at Fort Bliss, in El Paso, Texas, where he died during emergency surgery.
The History and Visual Culture of Mexico City’s Xochimilco Potable Water System during the Porfiriato
Jeffrey M. Banister and Stacie G. Widdifield
Historians have extensively explored the topic of water control in Mexico City. From the relationship between political power and hydraulics to detailed studies of drainage and other large-scale infrastructure projects, the epic story of water in this megalopolis, constructed over a series of ancient lakes, continues to captivate people’s imaginations. Securing potable water for the fast-growing city is also a constant struggle, yet it has received comparatively less attention than drainage in historical research. Moreover, until quite recently scholars have not been especially concerned with water control as a process of representation—that is, a process shaped by, and shaping, visual culture. Yet, potable water brings together many stories about people and places both within and outside of the Basin of Mexico. As such, the history of potable water is communicated through a diverse array of objects and modern infrastructures not limited to the idea of waterworks in the traditional sense of the term. A more expansive view of “infrastructure” incorporates more than the commonplace objects of hydraulic management such as aqueducts, pumps, wells, and pipes: it also involves architecture, photography, and narrative history, official and unofficial. Built in the first decade of the 20th century as a response to acute water shortages, the impressively modern Xochimilco Potable Water Works exemplifies a system that delivered far more than fresh drinking water through its series of modern electric pumps and aqueduct. The system was a result of a larger modernization initiative launched by the administration of Porfirio Díaz (1876–1911). It wove together an official history of water, which included the annexation of Xochimilco’s springs, through its diverse infrastructures, including the engineering of the potable water system as well as the significance of the structures themselves in terms of locations and architectural elaboration in neo-styles (also known as historical styles) typical of the period. Demonstrably clear from the sheer investment in making the Xochimilco waterworks appealing to the public is that infrastructure can possess a rich visual culture of its own.
Robert M. Buffington
The Porfirian era (1876–1911) marked a watershed in social understandings of manhood. New ideas about what it meant to be a man had appeared in Mexico by the middle of the 19th century in the form of self-help manuals intended primarily for middle-class and bourgeois men who sought to distinguish themselves in a post-independence society that had done away with legal distinctions, including aristocratic titles. Marks of distinction included cleanliness, good grooming, moderation, affability, respectability, love of country, and careful attentiveness to the needs and opinions of others, including women, children, and social “inferiors”—an approach that artfully combined longstanding notions of masculine responsibility and authority with modern ideas about self-mastery and citizenship, especially the sublimation of volatile “passions” in all domains of social life. Modern qualities also mapped onto traditional concerns about male honor predicated on the fulfillment of patriarchal duties, especially the control of female dependents. The socially validated, “hegemonic” masculinity produced by this amalgamation of modern and traditional ideas proved burdensome for many middle-class men, who struggled to maintain an always precarious sense of honor or who rejected the constraints it sought to impose on their behavior. For men from less privileged classes, it represented an impossible ideal that they sometimes rejected through the adoption of antisocial “protest” masculinities and often satirized as delusional or unmanly, even as they too came to define their masculinity in relation to a modern/traditional binary. The modern/traditional binary that characterized ideas about masculinity for all sectors of Porfirian society has persisted until the present day, despite the epochal 1910 social revolution that inaugurated a new era in Mexican social relations.
Alejandro Tortolero Villaseñor
For several years, some of Mexico’s most influential literary figures associated mountains with the presence of certain characteristics: wildlife, botanic variety, and most importantly, backwards and/or mysterious indigenous communities. Order and civilization, it seemed, for writers like Ignacio Altamirano and Manuel Payno, ceased to exist in mountainscapes. For these writes, mountains constituted social afterthoughts—places lacking history and dynamism, places that did not matter. They were, in Braudelian terms, the margins of civilization and factories that supplied human resources to cities.
Such portrayals were not derived from reality, however. Far from solely being dull or dangerous sites where banditry and romantic indigeneity prevailed, Mexico’s mountains were, between the colonial era and the Porfiriato, the places where dramatic transformations took place. Impresarios’ mastery of Mexico’s natural resources fueled the country’s economic growth during the 19th and 20th centuries. Concomitant with this growth came dramatic alterations of the country’s landscape that left much of Mexico’s environment in disrepair.
Mountains, thus, have histories. They are not landscapes where civilization parts ways with society. Such an argument has relevance in parts of the world like Latin America, where nearly half of the people who reside there live at elevations above sea level, and where only 7 percent reside under an elevation of 1,000 meters above sea level.
Ricardo Pérez Montfort
From the late 19th century to the mid-20th century, Mexican popular music underwent a significant transformation, thanks to the growth of Mexico City as an urban center and to the influence of both regional and international music genres. At the same time, the Mexican public experienced a profound shift in the way music was consumed. Over the course of five generations, traditional modes of encountering music gave way to a more cosmopolitan enjoyment of new and old musical styles.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Latin American History. Please check back later for the full article.
The success of the Diaz regime was based on a modus vivendi between prominent political cultures that emerged after Mexico’s War of Independence. On the one hand, was a culture that Octavio Paz described as “de la ciudadanía,” or “of the citizenry”: in short, a culture of liberalism and constitutionalism in all their variations. On the other hand, were the complex networks of patronage that supported the Caudillo, which Paz called the culture “de la pirámide”—the exercise of personal power through hierarchical authority rather than the institutions of the state, which was (and still is) so common in the Hispanic world.
The prevention of communicable diseases, the containment of epidemic disorders, and the design of programs and the implementation of public health policies went through important transformations in Mexico, as in other Latin American nations, between the final decades of the 19th century and first half of the 20th century. During that period not only did the advances in medical science make possible the identification and containment of numerous contagious diseases; it was also a time when the consolidation of formal medical institutions and their interaction with both national and international actors contributed to shape the definitions and solutions of public health problems. Disease prevention strategies were influenced by medical, scientific, and technical innovations and by the political values and commitments of the period, and Mexico experienced profound and far-reaching political, economic, and social transformations: the apogee, crisis, and downfall of the long Porfirio Díaz regime (1876–1910), the armed phase of the Mexican Revolution (1910–1920), and the period of national reconstruction (1920–1940). Thus, during the period under consideration, and alongside the consolidation of an official medical apparatus as an integral part of public power, the promotion of public health became a crucial element to reinforce the political unification and the social and economic strength of the country.
Rediscovering the Aztecs and Mayas: Field Exploration, Archaeological Exhibits, and National Museums
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Latin American History. Please check back later for the full article.
In the last decades of the 18th century, with the visit, in 1784, of José Antonio Calderón to the Maya ruins at Palenque, and the discovery, in 1790, of the statue of Coatlique and the Stone of the Sun in the central plaza of Mexico City, the study of ancient Mexico entered a new era. In the century that followed, teams of field surveyors, mapmakers, graphic artists, and artifact collectors ranged widely in central and southern Mexico as well as Guatemala. Some were commissioned by the Spanish Crown or later by national governments; many arrived from England, France, Germany, and eventually the United States. Early on, they worked alongside geologists, geographers, and field biologists as part of natural history expeditions, accumulating collections of artifacts that would be displayed in curiosity cabinets and early museums, alongside trays of colorful butterflies and stuffed tropical birds. And then, as foreign travel books won popular audiences in Europe and the United States, and as international investors arrived in Mexico and Central America, archaeology also was taken up by enthusiastic amateurs looking to sell books, build private collections, or organize international trade fairs.
For serious students of ancient history, field exploration and advances in archaeological record-keeping transformed a body of research and scientific speculation that had been dominated, since the 16th century, by theologians, historians, and philologists, who studied Spanish chronicles and native language annals but paid scant attention to the remnants of material culture. In the process, Aztecs and Mayas were rediscovered as historical subjects, their histories disconnected from that of contemporary Indian peasants and recast as rivals to the great civilizations of the Old World. Ruins of monumental architecture, recovered artifacts in sculptured stone or finely crafted metals, and ancient texts inscribed on wooden lintels and bark cloth were reclaimed as part of national patrimonies, to be protected by new state agencies and displayed in modern museums. On January 20, 1911, the International School for Archaeology and Ethnology formally opened in Mexico City, and this formative period in the archaeological study of ancient peoples ended. Manuel Gamio introduced the study of stratigraphy to fieldwork practices in Mexico, and the discipline was transformed once again.