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Mexico's Hidden Revolution is the first book to examine the relationship between the Catholic church and the government in Mexico from 1929 until the present. Following the Mexican Revolution, religion was constitutionally banned from the political sphere, church property was seized, and clerical attire was outlawed in public. Yet, as this fascinating study demonstrates, behind the scenes the church and government had a tacit understanding that has led to cooperation rather than conflict. Reich's empirical and theoretical analysis in Mexico's Hidden Revolution will interest scholars and students in the fields of Latin American history, legal history, political science, and religious studies. In addition, all readers interested in the current constitutional debates in Mexico over the appropriate role for Catholicism in public life will find Mexico's Hidden Revolution an important and timely book.
In a blend of personal essay and a rendition of deeply researched metaphysical and Mexican history that reads like a novel, award-winning writer and noted literary translator C.M. Mayo provides a rich introduction and the first English translation of Spiritist Manual, the secret book by Francisco I. Madero, leader of Mexico's 1910 Revolution and President of Mexico, 1911-1913.
2016 Victoria Urbano Critical Monograph Book Prize, presented by the International Association of Hispanic Feminine Literature and Culture Winner of the 2018 Katherine Singer Kovacs Prize presented by the Modern Language Association Honorable Mention, 2018 Elli Kongas-Maranda Professional Award presented by the Women's Studies Section of the American Folklore Society Analyzes cultural materials that grapple with gender and blackness to revise traditional interpretations of Mexicanness. México’s Nobodies examines two key figures in Mexican history that have remained anonymous despite their proliferation in the arts: the soldadera and the figure of the mulata. B. Christine Arce unravels the stunning paradox evident in the simultaneous erasure (in official circles) and ongoing fascination (in the popular imagination) with the nameless people who both define and fall outside of traditional norms of national identity. The book traces the legacy of these extraordinary figures in popular histories and legends, the Inquisition, ballads such as “La Adelita” and “La Cucaracha,” iconic performers like Toña la Negra, and musical genres such as the son jarocho and danzón. This study is the first of its kind to draw attention to art’s crucial role in bearing witness to the rich heritage of blacks and women in contemporary México.
Winner of the Bancroft Prize • One of The New Yorker’s Best Books of 2022 • A Kirkus Best World History Book of 2022 One of Smithsonian's 10 Best History Books of 2022 • Longlisted for the 2022 National Book Award for Nonfiction • Shortlisted for the PEN/John Kenneth Galbraith Award for Nonfiction • Shortlisted for the National Book Critics Circle Award for Nonfiction • Shortlisted for the Mark Lynton History prize • Longlisted for the Cundill History Prize “Rebel historian” Kelly Lytle Hernández reframes our understanding of U.S. history in this groundbreaking narrative of revolution in the borderlands. Bad Mexicans tells the dramatic story of the magonistas, the migrant rebels who sparked the 1910 Mexican Revolution from the United States. Led by a brilliant but ill-tempered radical named Ricardo Flores Magón, the magonistas were a motley band of journalists, miners, migrant workers, and more, who organized thousands of Mexican workers—and American dissidents—to their cause. Determined to oust Mexico’s dictator, Porfirio Díaz, who encouraged the plunder of his country by U.S. imperialists such as Guggenheim and Rockefeller, the rebels had to outrun and outsmart the swarm of U. S. authorities vested in protecting the Diaz regime. The U.S. Departments of War, State, Treasury, and Justice as well as police, sheriffs, and spies, hunted the magonistas across the country. Capturing Ricardo Flores Magón was one of the FBI’s first cases. But the magonistas persevered. They lived in hiding, wrote in secret code, and launched armed raids into Mexico until they ignited the world’s first social revolution of the twentieth century. Taking readers to the frontlines of the magonista uprising and the counterinsurgency campaign that failed to stop them, Kelly Lytle Hernández puts the magonista revolt at the heart of U.S. history. Long ignored by textbooks, the magonistas threatened to undo the rise of Anglo-American power, on both sides of the border, and inspired a revolution that gave birth to the Mexican-American population, making the magonistas’ story integral to modern American life.
A collection of histories showing how women participated in Mexican revolutionary and postrevolutionary state formation by challenging conventions of sexuality, work, family life, and religious practice.
Anti-Catholicism in the Mexican Revolution, 1913–1940 examines anti-Catholic leaders and movements during the Mexican Revolution, an era that resulted in a constitution denying the Church political rights. Anti-Catholic Mexicans recognized a common enemy in a politically active Church in a predominantly Catholic nation. Many books have elucidated the popular roots and diversity of Roman Catholicism in Mexico, but the perspective of the Church’s adversaries has remained much less understood. This volume provides a fresh perspective on the violent conflict between Catholics and the revolutionary state, which was led by anti-Catholics such as Plutarco Elías Calles, who were bent on eradicating the influence of the Catholic Church in politics, in the nation’s educational system, and in the national consciousness. The zeal with which anti-Catholics pursued their goals—and the equal vigor with which Catholics defended their Church and their faith—explains why the conflict between Catholics and anti-Catholics turned violent, culminating in the devastating Cristero Rebellion (1926–1929). Collecting essays by a team of senior scholars in history and cultural studies, the book includes chapters on anti-Catholic leaders and intellectuals, movements promoting scientific education and anti-alcohol campaigns, muralism, feminist activists, and Mormons and Mennonites. A concluding afterword by Matthew Butler, a global authority on twentieth-century Mexican religion, provides a larger perspective on the themes of the book.
Examines Mexican politics and government from the dictatorship of General Porfirio Dâiaz to the presidency of General Lâazaro Câardenas.
The Roots of Conservatism is the first attempt to ask why over the past two centuries so many Mexican peasants have opted to ally with conservative groups rather than their radical counterparts. Blending socioeconomic history, cultural analysis, and political narrative, Smith’s study begins with the late Bourbon period and moves through the early republic, the mid-nineteenth-century Reforma, the Porfiriato, and the Revolution, when the Mixtecs rejected Zapatista offers of land distribution, ending with the armed religious uprising known as the “last Cristiada,” a desperate Cold War bid to rid the region of impious “communist” governance. In recounting this long tradition of regional conservatism, Smith emphasizes the influence of religious belief, church ritual, and lay-clerical relations both on social relations and on political affiliation. He posits that many Mexican peasants embraced provincial conservatism, a variant of elite or metropolitan conservatism, which not only comprised ideas on property, hierarchy, and the state, but also the overwhelming import of the church to maintaining this system.
With a cast ranging from Pancho Villa to Dolores del Río and Tina Modotti, Constructing the Image of the Mexican Revolution demonstrates the crucial role played by Mexican and foreign visual artists in revolutionizing Mexico's twentieth-century national iconography. Investigating the convergence of cinema, photography, painting, and other graphic arts in this process, Zuzana Pick illuminates how the Mexican Revolution's timeline (1910-1917) corresponds with the emergence of media culture and modernity. Drawing on twelve foundational films from Que Viva Mexico! (1931-1932) to And Starring Pancho Villa as Himself (2003), Pick proposes that cinematic images reflect the image repertoire produced during the revolution, often playing on existing nationalist themes or on folkloric motifs designed for export. Ultimately illustrating the ways in which modernism reinvented existing signifiers of national identity, Constructing the Image of the Mexican Revolution unites historicity, aesthetics, and narrative to enrich our understanding of Mexicanidad.
Dr Butler provides a new interpretation of the cristero war (1926-29) which divided Mexico's peasantry into rival camps loyal to the Catholic Church (cristero) or the Revolution (agrarista). This book puts religion at the heart of our understanding of the revolt by showing how peasant allegiances often resulted from genuinely popular cultural and religious antagonisms. It challenges the assumption that Mexican peasants in the 1920s shared religious outlooks and that their behaviour was mainly driven by political and material factors. Focusing on the state of Michoacán in western-central Mexico, the volume seeks to integrate both cultural and structural lines of inquiry. First charting the uneven character of Michoacán's historical formation in the late colonial period and the nineteenth century, Dr Butler shows how the emergence of distinct agrarian regimes and political cultures was later associated with varying popular responses to post-revolutionary state formation in the areas of educational and agrarian reform. At the same time, it is argued that these structural trends were accompanied by increasingly clear divergences in popular religious cultures, including lay attitudes to the clergy, patterns of religious devotion and deviancy, levels of sacramental participation, and commitment to militant 'social' Catholicism. As peasants in different communities developed distinct parish identities, so the institutional conflict between Church and state acquired diverse meanings and provoked violently contradictory popular responses. Thus the fires of revolt burned all the more fiercely because they inflamed a countryside which - then as now - was deeply divided in matters of faith as well as politics. Based on oral testimonies and careful searches of dozens of ecclesiastical and state archives, this study makes an important contribution to the religious history of the Mexican Revolution.