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This intriguing study of Mexico's participation in world's fairs from 1889 to 1929 explores Mexico's self-presentation at these fairs as a reflection of the country's drive toward nationalization and a modernized image. Mauricio Tenorio-Trillo contrasts Mexico's presence at the 1889 Paris fair—where its display was the largest and most expensive Mexico has ever mounted—with Mexico's presence after the 1910 Mexican Revolution at fairs in Rio de Janeiro in 1922 and Seville in 1929. Rather than seeing the revolution as a sharp break, Tenorio-Trillo points to important continuities between the pre- and post-revolution periods. He also discusses how, internationally, the character of world's fairs was radically transformed during this time, from the Eiffel Tower prototype, encapsulating a wondrous symbolic universe, to the Disneyland model of commodified entertainment. Drawing on cultural, intellectual, urban, literary, social, and art histories, Tenorio-Trillo's thorough and imaginative study presents a broad cultural history of Mexico from 1880 to 1930, set within the context of the origins of Western nationalism, cosmopolitanism, and modernism. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1997.
Gender was a fluid potential, not a fixed category, before the Spaniards came to Mesoamerica. Childhood training and ritual shaped, but did not set, adult gender, which could encompass third genders and alternative sexualities as well as "male" and "female." At the height of the Classic period, Maya rulers presented themselves as embodying the entire range of gender possibilities, from male through female, by wearing blended costumes and playing male and female roles in state ceremonies. This landmark book offers the first comprehensive description and analysis of gender and power relations in prehispanic Mesoamerica from the Formative Period Olmec world (ca. 1500-500 BC) through the Postclassic Maya and Aztec societies of the sixteenth century AD. Using approaches from contemporary gender theory, Rosemary Joyce explores how Mesoamericans created human images to represent idealized notions of what it meant to be male and female and to depict proper gender roles. She then juxtaposes these images with archaeological evidence from burials, house sites, and body ornaments, which reveals that real gender roles were more fluid and variable than the stereotyped images suggest.
This volume addresses an important historiographical gap by assessing the respective contributions of tradition and foreign influences to the 19th century codification of criminal law. More specifically, it focuses on the extent of French influence – among others – in European and American civil law jurisdictions. In this regard, the book seeks to dispel a number of myths concerning the French model’s actual influence on European and Latin American criminal codes. The impact of the Napoleonic criminal code on other jurisdictions was real, but the scope and extent of its influence were significantly less than has sometimes been claimed. The overemphasis on French influence on other civil law jurisdictions is partly due to a fundamental assumption that modern criminal codes constituted a break with the past. The question as to whether they truly broke with the past or were merely a degree of reform touches on a difficult issue, namely, the dichotomy between tradition and foreign influences in the codification of criminal law. Scholarship has unfairly ignored this important subject, an oversight that this book remedies.
Central to any understanding of the significance of material objects, whether contemporary or prehistoric, is a discussion of the very nature of interpretation itself: how we 'read' artefacts and inscribe them into the present. This book examines the complex relations between material culture, social structures and social practices from structuralist, hermeneutical and post-structuralist viewpoints.
A Frequency Dictionary of Spanish has been fully revised and updated, including over 500 new entries, making it an invaluable resource for students of Spanish. Based on a new web-based corpus containing more than 2 billion words collected from 21 Spanish-speaking countries, the second edition of A Frequency Dictionary of Spanish provides the most expansive and up-to-date guidelines on Spanish vocabulary. Each entry is accompanied with an illustrative example and full English translation. The Dictionary provides a rich resource for language teaching and curriculum design, while a separate CD version provides the full text in a tab-delimited format ideally suited for use by corpus and computational linguistics. With entries arranged both by frequency and alphabetically, A Frequency Dictionary of Spanish enables students of all levels to get the most out of their study of vocabulary in an engaging and efficient way.
Gnosis means knowledge. But we are not referring to just any knowledge. Gnosis is knowledge which produces a great transformation in those who receive it. Knowledge capable of nothing less than waking up man and helping him to escape from the prison in which he finds himself. That is why Gnosis has been so persecuted throughout the course of history, because it is knowledge considered dangerous for the religious and political authorities who govern mankind from the shadows. Every time this religion, absolutely different from the rest, appears before man, the other religions unite to try to destroy or hide it again. Primordial Gnosis is the original Gnosis, true Gnosis, eternal Gnosis, Gnostic knowledge in its pure form. Due to multiple persecutions, Primordial Gnosis has been fragmented, distorted and hidden.