After Mexico’s revolution of 1910–1920, intellectuals sought to forge a unified cultural nation out of the country’s diverse populace. Their efforts resulted in an “ethnicized” interpretation of Mexicanness that intentionally incorporated elements of folk and indigenous culture. In this rich history, Rick A. López explains how thinkers and artists, including the anthropologist Manuel Gamio, the composer Carlos Chávez, the educator Moisés Sáenz, the painter Diego Rivera, and many less-known figures, formulated and promoted a notion of nationhood in which previously denigrated vernacular arts—dance, music, and handicrafts such as textiles, basketry, ceramics, wooden toys, and ritual masks—came to be seen as symbolic of Mexico’s modernity and national distinctiveness. López examines how the nationalist project intersected with transnational intellectual and artistic currents, as well as how it was adapted in rural communities. He provides an in-depth account of artisanal practices in the village of Olinalá, located in the mountainous southern state of Guerrero. Since the 1920s, Olinalá has been renowned for its lacquered boxes and gourds, which have been considered to be among the “most Mexican” of the nation’s arts. Crafting Mexico illuminates the role of cultural politics and visual production in Mexico’s transformation from a regionally and culturally fragmented country into a modern nation-state with an inclusive and compelling national identity.

After Mexico’s revolution of 1910–1920, intellectuals sought to forge a unified cultural nation out of the country’s diverse populace. Their efforts resulted in an “ethnicized” interpretation of Mexicanness that intentionally incorporated elements of folk and indigenous culture. In this rich history, Rick A. López explains how thinkers and artists, including the anthropologist Manuel Gamio, the composer Carlos Chávez, the educator Moisés Sáenz, the painter Diego Rivera, and many less-known figures, formulated and promoted a notion of nationhood in which previously denigrated vernacular arts—dance, music, and handicrafts such as textiles, basketry, ceramics, wooden toys, and ritual masks—came to be seen as symbolic of Mexico’s modernity and national distinctiveness. López examines how the nationalist project intersected with transnational intellectual and artistic currents, as well as how it was adapted in rural communities. He provides an in-depth account of artisanal practices in the village of Olinalá, located in the mountainous southern state of Guerrero. Since the 1920s, Olinalá has been renowned for its lacquered boxes and gourds, which have been considered to be among the “most Mexican” of the nation’s arts. Crafting Mexico illuminates the role of cultural politics and visual production in Mexico’s transformation from a regionally and culturally fragmented country into a modern nation-state with an inclusive and compelling national identity.

This book examines how Mexican artisans and diverse actors participate in translations of aesthetics, politics, and history through the field of craft.

Crafting Identity goes far beyond folklore in its ethnographic exploration of mask making in central Mexico. In addition to examining larger theoretical issues about indigenous and mestizo identity and cultural citizenship as represented through masks and festivals, the book also examines how dominant institutions of cultural production (art, media, and tourism) mediate Mexican “arte popular,” which makes Mexican indigeneity “digestible” from the standpoint of elite and popular Mexican nationalism and American and global markets for folklore. The first ethnographic study of its kind, the book examines how indigenous and mestizo mask makers, both popular and elite, view and contest relations of power and inequality through their craft. Using data from his interviews with mask makers, collectors, museum curators, editors, and others, Pavel Shlossberg places the artisans within the larger context of their relationships with the nation-state and Mexican elites, as well as with the production cultures that inform international arts and crafts markets. In exploring the connection of mask making to capitalism, the book examines the symbolic and material pressures brought to bear on Mexican artisans to embody and enact self-racializing stereotypes and the performance of stigmatized indigenous identities. Shlossberg’s weaving of ethnographic data and cultural theory demystifies the way mask makers ascribe meaning to their practices and illuminates how these practices are influenced by state and cultural institutions. Demonstrating how the practice of mask making negotiates ethnoracial identity with regard to the Mexican state and the United States, Shlossberg shows how it derives meaning, value, and economic worth in the eyes of the state and cultural institutions that mediate between the mask maker and the market.

This groundbreaking study marks the culmination of over twenty years of research by one of this country's most prominent Mexico scholars. Roderic Ai Camp provides a detailed, comprehensive examination of Mexico's power elite—their political power, societal influence, and the crucial yet often overlooked role mentoring plays in their rise to the top. In the course of this book, he traces the careers of approximately four hundred of the country's most notable politicians, military officers, clergy, intellectuals, and capitalists. Thoroughly researched and drawn from in-depth interviews with some of Mexico's most powerful players, Mexico's Mandarins provides insight into the machinations of Mexican leadership and an important glimpse into the country's future as it steps onto the global stage.

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.

In the decades following the Mexican Revolution, nation builders, artists, and intellectuals manufactured ideologies that continue to give shape to popular understandings of indigeneity and mestizaje today. Postrevolutionary identity tropes emerged as part of broader efforts to reunify the nation and solve pressing social concerns, including what was posited in the racist rhetoric of the time as the “Indian problem.” Through a complex alchemy of appropriation and erasure, indigeneity was idealized as a relic of the past while mestizaje was positioned as the race of the future. This period of identity formation coincided with a boom in technology that introduced a sudden proliferation of images on the streets and in homes: there were more photographs in newspapers, movie houses cropped up across the country, and printing houses mass-produced calendar art and postcards. La Raza Cosmética traces postrevolutionary identity ideals and debates as they were dispersed to the greater public through emerging visual culture. Critically examining beauty pageants, cinema, tourism propaganda, photography, murals, and more, Natasha Varner shows how postrevolutionary understandings of mexicanidad were fundamentally structured by legacies of colonialism, as well as shifting ideas about race, place, and gender. This interdisciplinary study smartly weaves together cultural history, Indigenous and settler colonial studies, film and popular culture analysis, and environmental and urban history. It also traces a range of Indigenous interventions in order to disrupt top-down understandings of national identity construction and to “people” this history with voices that have all too often been entirely ignored.