Reseña sobre los principales sucesos durante el Movimiento Estudiantil de 1968, desde Julio hasta Diciembre. Incluye el "Manifiesto 2 de Octubre", y prefacios a las ediciones 2006, 2008 y 2012.

Rese�a sobre los principales sucesos durante el Movimiento Estudiantil de 1968, desde Julio hasta Diciembre. Incluye el "Manifiesto 2 de Octubre", y prefacios a las ediciones 2006, 2008, 2012 y 2017.

Este nuevo libro de Carlos Monsiváis es el iluminador relato de las semanas cuando, entre marchas, mítines, errores, sectarismos, proezas individuales y colectivas y tomas de conciencia, un movimiento no sólo estudiantil defiende los derechos humanos, prepara el advenimiento de la sociedad civil, amplía los horizontes culturales y le da forma a otro modelo de comportamiento.

Este libro es parte de la colección e-Libro en BiblioBoard.

In the turbulent decades following the Mexican Revolution, Mexico City saw a drastic influx of female migrants seeking escape and protection from the ravages of war in the countryside. While some settled in slums and tenements, where the informal economy often provided the only means of survival, the revolution, in the absence of men, also prompted women to take up traditionally male roles, created new jobs in the public sphere open to women, and carved out new social spaces in which women could exercise agency. In Deco Body, Deco City, Ageeth Sluis explores the effects of changing gender norms on the formation of urban space in Mexico City by linking aesthetic and architectural discourses to political and social developments. Through an analysis of the relationship between female migration to the city and gender performances on and off the stage, the book shows how a new transnational ideal female physique informed the physical shape of the city. By bridging the gap between indigenismo (pride in Mexico’s indigenous heritage) and mestizaje (privileging the ideal of race mixing), this new female deco body paved the way for mestizo modernity. This cultural history enriches our understanding of Mexico’s postrevolutionary decades and brings together social, gender, theater, and architectural history to demonstrate how changing gender norms formed the basis of a new urban modernity.

In 1968, Mexico prepared to host the Olympic games amid growing civil unrest. The spectacular sports facilities and urban redevelopment projects built by the government in Mexico City mirrored the countryÕs rapid but uneven modernization. In the same year, a street-savvy democratization movement led by students emerged in the city. Throughout the summer, the Ô68 Movement staged protests underscoring a widespread sense of political disenfranchisement. Just ten days before the Olympics began, nearly three hundred student protestors were massacred by the military in a plaza at the core of a new public housing complex. Ê In spite of institutional denial and censorship, the 1968 massacre remains a touchstone in contemporary Mexican culture thanks to the public memory work of survivors and MexicoÕs leftist intelligentsia. In this highly original study of the afterlives of the Õ68 Movement, George F. Flaherty explores how urban spacesÑmaterial but also literary, photographic, and cinematicÑbecame an archive of 1968, providing a framework for de facto modes of justice for years to come.

Recognizing the fiftieth anniversary of the protests, strikes, and violent struggles that formed the political and cultural backdrop of 1968 across Europe, the United States, and Latin America, Susana Draper offers a nuanced perspective of the 1968 movement in Mexico. She challenges the dominant cultural narrative of the movement that has emphasized the importance of the October 2nd Tlatelolco Massacre and the responses of male student leaders. From marginal cinema collectives to women’s cooperative experiments, Draper reveals new archives of revolutionary participation that provide insight into how 1968 and its many afterlives are understood in Mexico and beyond. By giving voice to Mexican Marxist philosophers, political prisoners, and women who participated in the movement, Draper counters the canonical memorialization of 1968 by illustrating how many diverse voices inspired alternative forms of political participation. Given the current rise of social movements around the globe, in 1968 Mexico Draper provides a new framework to understand the events of 1968 in order to rethink the everyday existential, political, and philosophical problems of the present.