Elizabeth A. Henson
On September 23, 1965, several years of protest, including land invasions, strikes, sit-ins, and cross-country marches, culminated in an armed attack on an army base located in the remote town of Madera, Chihuahua, in northern Mexico. Protesters had demanded that the state comply with land reform guarantees provided for by the constitution of Mexico; students from the normal schools joined in and raised their own demands. Instead of negotiating partial reforms, the state governor called out troops to burnish his reputation as an anti-communist crusader. Nominally organized in the Unión General de Obreros y Campesinos de México, movement leaders broke with national directives and encouraged “direct action” and illegal occupations, while the normalistas acted within a student activist tradition rooted in the Marxism of the 1930s. The agrarian demands came from landless workers in an agricultural valley planted in cotton, whose fortunes were linked to the world market and from dispossessed smallholders in the mountainous backlands now claimed by timber export companies. This mid-century modernization of land use had its counterpart in the protestors’ emulation of the Cuban revolution and their attempt to apply Che’s theory of guerrilla warfare. As the governor’s recalcitrance radicalized the movement, small groups undertook sporadic armed actions in the mountains, disarming forces sent after them. Other leaders moved to Mexico City to avoid arrest, undergo military training, and attempt to gather support; they returned to Chihuahua with the plan to attack the army base. Despite its spectacular failure, the event has been hailed as Mexico’s first socialist guerrilla struggle and served as inspiration for the dirty war of the 1970s, when armed revolutionaries fought the armed power of the state. Attention to its armed component has eclipsed the movement’s underlying basis, which was equally innovative and had lasting influence on Mexican social protest.
Michele McArdle Stephens
The Caste Wars of the Yucatán tore apart the peninsula between 1847 and 1901. While the violence was not constant throughout the more than five decades between the start and conclusion of the war itself, the threat of rebel hostilities was ever present. Scholars have debated the origins of the war for many decades, with most recent academic treatments focusing on heavy tax burdens, poor working conditions for Yucatán’s peasantry, and the loss of land that occurred during the second half of the century. Tensions between political leaders exacerbated relations with the Mayas in particular and the peasantry more generally. The emergence of the breakaway state of Chan Santa Cruz, in the southeastern part of Yucatán, allowed rebel forces to coalesce between 1850 and the early 1870s. Here, a “Speaking Cross” oracle gave direction to the rebellious Mayas, who crushed their enemies and exacted revenge against those who would not support their cause. The emergence of Porfirio Díaz as President of Mexico in 1876 led to a gradual “reconquest” of the areas held by the cruzob, or “people of the Cross.” By 1901, the Mexican military ended the Caste Wars, though violent episodes still marred Yucatán until the early 1930s.
Mikael D. Wolfe
What role did drought play in the outbreak of the Mexican Revolution of 1910? Although historians of the Mexican Revolution acknowledge that the effects of drought helped catalyze it, they have not explored in any depth what connects drought to revolution. Instead, they usually subsume it within a more general discussion of agricultural cycles to explain the conduct and fortunes of popular revolutionary armies. In particular, they reference the onset of drought between 1907 and 1909 as exacerbating an economic downturn induced by severe recession in the United States. By then, Mexico had become economically integrated with its northern neighbor through rapidly growing foreign investment, trade, and cross-border migration facilitated by the railroad transportation revolution. These socioeconomic and ecological factors together led to steep declines in wages and earnings, devastating crop failures, spikes in food prices (principally corn and beans), and even famine in the lower and middle classes.
Although suggestive, such passing references to drought in the historiography of the revolution do not furnish a clear picture of its effects and how they may have contributed to social and political conflict. In the 21st century, new technologies, methods, and sources—from historical meteorological reports and climate-related accounts gleaned from archival sources to modern historical climatological data reconstructions—facilitate doing more rigorous climate history. This article provides a sampling of these methods and sources on the role of drought in late 19th- and early 20th-century Mexico that can supplement, elucidate, and even revise our understanding of the origins of the Mexican Revolution.
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.
After decades of revolutionary upheaval and political violence that began early in the 20th century, Mexico had seemingly achieved stability and a relative level of social peace by the 1940s. The peasant revolution of 1910—beginning with its armed, insurrectionary phase (1910–1920) to the subsequent decades (1920–1940) that involved making “The Revolution” manifest in the everyday lives of Mexicans who (to borrow historian Jeffrey Pilcher’s metaphor) chose à la carte from the revolutionary menu—produced a durable political order characterized by an active level of popular participation and legitimacy. The peace was durable, yet potentially fragile since postrevolutionary rulers, contained within the confines of the Partido Revolucionario Institucional (PRI) and its previous incarnations, could not take the peasant masses for granted. Revolution had taught these masses something about their power, both its limitations and potential, to shape the content and form of the Mexican state.
After 1940, as the PRI gradually exhibited its preference for political authoritarianism and an economic project that rapidly industrialized and urbanized the country while pauperizing the countryside, a series of disparate popular protest movements continually emerged. Usually peaceful and basing their alternative modernizing visions on the 1917 Constitution and the radical policies of President Lázaro Cárdenas during the 1930s, these movements—peasant, organized labor, and student movements—often faced repression and violence at the hands of state agents and/or local-regional caciques when demanding political democracy and economic justice. The spectacular massacre of protestors in public spaces and the selective assassination of dissident movement leaders represent two of the tactics employed by the PRI to quell popular resistance in the post–1940 era. Yet, such instances of state violence also stimulated political and tactical radicalization as some protestors organized revolutionary expressions of armed struggle and guerrilla warfare. From 1940 to 1982, more than three dozen armed organizations emerged in almost every region, in both urban and rural settings, displaying a wide variety of revolutionary ideologies and practices. Beginning with Rubén Jaramillo’s 1943 armed resistance in Morelos and ending with the formal dissolution of the urban Liga Comunista 23 de Septiembre in 1982, these armed struggles generally shared the goal of overthrowing the PRI regime, seizing state power, and articulating a socialist vision for a post-PRI Mexico.
The history of the 20th century in the Southeast of Mexico is bookended by two revolutions: the Mexican Revolution as it played out in the region, along with its antecedents and aftermath, and a very different but related revolutionary movement that emerged in the state of Chiapas in the mid-1990s. The former has been little studied at the multistate regional level by historians but is critical for understanding the history of the states of the Southeast in the decades that followed. The latter has been intensively studied by scholars in numerous disciplines, but its long-term historical implications remain to be seen. Equally important but scarcely studied and relatively little known is the political history of the Southeast in between these periods of conflict and revolution.
The Southeast is a region that is commonly regarded as distinct, and even marginal, within national histories of Mexico. In the 1980s, President Miguel de la Madrid suggested that the Mexican Revolution had never reached Chiapas. Yet decades earlier, President Lázaro Cárdenas (1934–1940) famously praised neighboring Tabasco as Mexico’s “laboratory of revolution.” Meanwhile, historian Ben Fallaw contends that Yucatán was one of the most important of Mexico’s political laboratories during the 1930s. Taken together, these seemingly conflicting assertions underscore that many of the things that made the Southeast unique within Mexico also made the region important and influential to the course of modern Mexican history. They also raise the question of the Southeast’s experience of the Revolution and the long-term legacies of the revolutionary political projects that unfolded there.
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.
Throughout the 19th and early 20th century, the Mexican populace demonstrated a fascination with the nation’s railroads. Newspapers, literature, poetry, music, and art focused their attention on the symbolic power of the locomotive, revealing its capacity to reshape people’s social and cultural worlds. As the most potent symbol of progress and civilization, the arrival of the iron horse offered both powerholders and ordinary individuals the opportunity to imagine new possibilities for their nation and themselves, musings that could be highly optimistic or dreadfully distrustful. The locomotive emerged as a ubiquitous symbol throughout the restored republic (1867–1876), the Porfiriato (1876–1911), and the Mexican Revolution (1910–1920) that inspired individuals to reflect on the meaning of an array of issues: modernization, cosmopolitanism, citizenship, sovereignty, and national identity. During the restored republic and Porfiriato, government officials and the press celebrated the railway as the dawning of new age of peace and prosperity, discourses that often sought to legitimize and justify sitting presidents and their policymaking. At the same time, popular and opposition groups used the symbolic power of the railway to question the decision-making of the elite that had resulted in extreme social inequality and foreign economic domination. These divisions were a portent of the conflicts that would spark the 1910 Revolution, a popular struggle where railroads and railway workers played principal protagonists. As such, the railroad emerged in a new context as a symbol to represent the heroism, violence, and disorder of those years.
Kevan Antonio Aguilar
The political and cultural legacy of Ricardo Flores Magón (b. San Antonio Eloxochitlán, September 16, 1873; d. U.S. Penitentiary, Leavenworth, Kansas, November 21, 1922,) has become an integral component of the histories of the Mexican Revolution, Mexicans and Chicanos in the United States, and global social revolutions. Despite being deemed by historians and the Mexican state as a “precursor” of the national revolution, Flores Magón’s political activities preceded and surpassed the accepted chronology of the Revolution (1910–1920), as well as the borders of Mexico. While historical literature on the Revolution is extensive, the global and radical implications of the event as a social revolution are often underappreciated.
Through the Partido Liberal Mexicano (PLM, Mexican Liberal Party) and the newspaper Regeneración (Regeneration), Flores Magón mobilized a transnational social movement in 1906 and continued to inspire popular revolt through his writings on anarchism and revolution until his death in 1922. Many of the members of the PLM (often inaccurately referred to as ideological adherents to Flores Magón, or magonistas) continued to participate in revolutionary activity well after the organization disbanded. Even in death, Flores Magón continues to inspire revolutionary movements in Mexico, the United States, Latin America, and Europe. The history of Ricardo Flores Magón therefore intersects with various local and global histories of resistance throughout the 20th century.
Susie S. Porter
From la Adelita to the suffragette, from la chica moderna to the factory girl dressed in red shirt and black skirt—the colors of the anarchist—women’s mobilization in the midst of Mexican Revolution was, to a large degree, rooted in their workforce participation. The evolution of gendered occupational segregation of the workforce, sex-typing of occupations, and gendered wage differentials marked women’s experiences and the way they organized to take control of their lives and to shape working conditions and politics. While women’s employment nationwide contracted during the period 1890–1930, it was nevertheless a moment of significant cultural change in the recognition of women’s work outside of the home. Women shifted public debates over their right to work and mobilized around the issues of maternity leave, equal pay for equal work, and respect for seniority. Across the workforce, women fought for the application of the rights afforded by the Mexican Constitution (1917) and then, in the 1930s, by federal labor law. By the fact of their work and because of their activism, women shifted the conversation on the rights of women—single or married, mothers or not, and regardless of personal beliefs or sexual morality—to dignity at work and the right to combine a life of work with other activities that informed their lives and fulfilled their passions.