Manuel Isaías López, MD describes with his distinctive scholarship in this short book thought-provoking and compelling facts that Mexicans experience in their everyday lives. He describes the process which Mexicans - as a group - went through to integrate their national identity. Dr. López utilizes his knowledge of individual adolescent psychology to draw comparisons with the different historical periods of Mexican history. This book offers noteworthy facts about the history of "El Caballito", an equestrian statue of Spanish King Charles IV; the Mexican National Anthem; and the significance of the Virgin of Guadalupe (Mexico's patron saint). On this occasion, Mexico is Dr. López' patient, and just like he would analyze the psychological processes of an individual, he analyses the historical events. Dr. Manuel Isaías López was one of Mexico's most prominent psychiatrists of the second half of the 20th Century. One of his main contributions was establishing and developing the Child and Adolescent Psychiatry specialty in Mexico.

This book provides broad coverage of the various research approaches that have been used to study the development of ethnic identity in children and adolescents and the transmission of ethnic identity across generations. The authors address topics of acculturation and the development and socialization of ethnic minorities--particularly Mexican-Americans. They stress the roles of social and behavioral scientists in government multicultural policies, and the nature of possible ethnic group responses to such policies for cultural maintenance and adaptation.

Mexico's views of the United States have been characterized as stridently anti-American, but recent policy changes in Mexico mark a fundamental transformation in the relationship. This thoughtful and original work answers questions about the impact of these policy shifts on Mexican nationalism and perceptions of the United States. As the only developing country to have entered into a free trade agreement (NAFTA) with a developed country, Mexico offers a unique and invaluable case study of the impact of globalization on a nation and its national identity. Exploring Mexico's experience also allows us to consider how other countries perceive the United States, especially in the post-9/11 climate. Analyzing the diversity of Mexican views of the United States, Gringolandia contributes a rich and nuanced dimension to our understanding of contemporary Mexico and Mexicans' feelings about the vital cross-border relationship.

What does it mean to be Chicana/o? That question might not be answered the same as it was a generation ago. As the United States witnesses a major shift in its population—from a white majority to a country where no single group predominates—the new mix not only affects relations between ethnic groups but also influences how individuals view themselves. This book addresses the development of individual and social identity within the context of these new demographic and cultural shifts. It identifies the contemporary forces that shape group identity in order to show how Chicana/os' sense of personal identity and social identity develops and how these identities are affected by changes in social relations. The authors, both nationally recognized experts in social psychology, are concerned with the subjective definitions individuals have about the social groups with which they identify, as well as with linguistic, cultural, and social contexts. Their analysis reveals what the majority of Chicanas/os experience, using examples from music, movies, and the arts to illustrate complex concepts. In considering ¿Quién Soy? ("Who Am I?"), they discuss how individuals develop a positive sense of who they are as Chicanas/os, with an emphasis on the influence of family, schools, and community. Regarding ¿Quiénes Somos? ("Who Are We?"), they explore Chicanas/os' different group memberships that define who they are as a people, particularly reviewing the colonization history of the American Southwest to show how Chicanas/os' group identity is influenced by this history. A chapter on "Language, Culture, and Community" looks at how Chicanas/os define their social identities inside and outside their communities, whether in the classroom, neighborhood, or region. In a final chapter, the authors speculate how Chicana/o identity will change as Chicanas/os become a significant proportion of the U.S. population and as such factors as immigration, intermarriage, and improvements in social standing influence the process of identification. At the end of each chapter is an engaging exercise that reinforces its main argument and shows how psychological approaches are applicable to real life. Chicana/o Identity in a Changing U.S. Society is an unprecedented introduction to psychological issues that students can relate to and understand. It complements other titles in the Mexican American Experience series to provide a balanced view of issues that affect Mexican Americans today.

Connections between what people eat and who they are--between cuisine and identity--reach deep into Mexican history, beginning with pre-Columbian inhabitants offering sacrifices of human flesh to maize gods in hope of securing plentiful crops. This cultural history of food in Mexico traces the influence of gender, race, and class on food preferences from Aztec times to the present and relates cuisine to the formation of national identity. The metate and mano, used by women for grinding corn and chiles since pre-Columbian times, remained essential to preparing such Mexican foods as tamales, tortillas, and mole poblano well into the twentieth century. Part of the ongoing effort by intellectuals and political leaders to Europeanize Mexico was an attempt to replace corn with wheat. But native foods and flavors persisted and became an essential part of indigenista ideology and what it meant to be authentically Mexican after 1940, when a growing urban middle class appropriated the popular native foods of the lower class and proclaimed them as national cuisine.

Uruguayan writer Eduardo Galeano has described U.S. and Latin American culture as continually hobbled by amnesia—unable, or unwilling, to remember the influence of mestizos and indigenous populations. In Mestizos Come Home! author Robert Con Davis-Undiano documents the great awakening of Mexican American and Latino culture since the 1960s that has challenged this omission in collective memory. He maps a new awareness of the United States as intrinsically connected to the broader context of the Americas. At once native and new to the American Southwest, Mexican Americans have “come home” in a profound sense: they have reasserted their right to claim that land and U.S. culture as their own. Mestizos Come Home! explores key areas of change that Mexican Americans have brought to the United States. These areas include the recognition of mestizo identity, especially its historical development across the nineteenth and twentieth centuries; the re-emergence of indigenous relationships to land; and the promotion of Mesoamerican conceptions of the human body. Clarifying and bridging critical gaps in cultural history, Davis-Undiano considers important artifacts from the past and present, connecting the casta (caste) paintings of eighteenth-century Mexico to modern-day artists including John Valadez, Alma López, and Luis A. Jiménez Jr. He also examines such community celebrations as Day of the Dead, Cinco de Mayo, and lowrider car culture as examples of mestizo influence on mainstream American culture. Woven throughout is the search for meaning and understanding of mestizo identity. A large-scale landmark account of Mexican American culture, Mestizos Come Home! shows that mestizos are essential to U.S. national culture. As an argument for social justice and a renewal of America’s democratic ideals, this book marks a historic cultural homecoming.

Twentieth century Los Angeles has been the focus of one of the most profound and complex interactions between distinct cultures in U.S. history. In this pioneering study, Sanchez explores how Mexican immigrants "Americanized" themselves in order to fit in, thereby losing part of their own culture.