This book is a reflective, original, and sometimes speculative essay on the concept of power and the man-god tradition in Mexican colonial history, with some provocative thoughts on how that tradition affected the way the indigenous population reacted to the cultural upheavals of the Spanish Conquest and its aftermath. The basis of the work is the rich documentation that survives from efforts to prosecute cases of idolatry and witchcraft. The author closely examines four such cases - Indian peasants living in central Mexico who proclaimed themselves successors of the gods during various stages of the colonial era (in 1537, 1659, 1665, and 1761). Drawing on the testimony of these man-gods and their followers, the author describes the emergence of these native leaders, discusses their individual qualities, and evaluates their impact and hold on their followers. He also sets out in substance their speeches and depositions, which provide a rare critique of colonial society. Coming from the lower classes, socially and culturally marginal, these man-gods tried to understand and surmount the profound changes that were crushing their society. Their actions were doomed to failure, but they reveal a dynamism and creativity that have been ignored by conventional historians. In a more general way, the book demonstrates through concrete examples how popular cultures constantly change and recreate their own traditions, and how vanquished and dominated societies, in order to construct a new identity, create new cultural forms.

This 2002 book, the second in a three-volume history of Mexico, covers the period 1521 to 1821.

This is a study of the important but little-understood role of peasants in the formation of the Mexican national state--from the end of the colonial era to the beginning of La Reforma, a moment in which liberalism became dominant in Mexican political culture. The book shows how Mexico's national political system was formed through local struggles and alliances that deeply involved elements of Mexico's impoverished rural masses, notably the peasants who took part in many of the local regional, and national rebellions that characterized early nineteenth-century politics. These rebellions were not battles over whether or not there was to be a state; they were contests over what the state was to be. The author focuses on the region of Guerrero, whose peasantry were deeply involved in the two most important broadly based revolts of the early nineteenth century: the War of Independence of 1810-21, and the 1853-55 Revolution of Ayutla, the rebellion that began La Reforma. The book's central contention is that there are fundamental links between state formation, elite politics, popular protest, and the construction of Mexico's modern political culture. Various elite groups advanced different models of the state, which in turn had different implications for, and impacts on, the lives of Mexico's lower classes. Contesting elites formed alliance with segments of Mexico's peasantry as well as the urban poor and these alliances were crucial in determining national political outcomes. Thus, the participation of wide sectors of the population in politics for varying reasons--and the subsequent learning of tactics and elaborations of discourse--left an enduring mark on Mexico's political system and culture.

While Mexico's spiritual history after the 1910 Revolution is often essentialized as a church-state power struggle, this book reveals the complexity of interactions between revolution and religion. Looking at anticlericalism, indigenous cults and Catholic pilgrimage, these authors reveal that the Revolution was a period of genuine religious change, as well as social upheaval.

This book examines a neglected aspect of the Enlightenment to demonstrate how it influenced the future shape of Spain, Portugal and their American territories.

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.

Encounters between religions and the resulting questions pertaining to belief and faith are among the most intriguing subjects with which scholars grapple. How do people adjust, accommodate, resist, reinterpret and harmonize different systems of belief? Do religious conversions often mask more worldly concerns such as political power, economic well being, and the ability to control one's destiny? Specifically adopting a cross-hemispheric approach, this volume draws on experiences of religious change principally in hispanophone America, but also in anglophone and francophone America, in order to transcend cultural frontiers, illuminate the circumstances and conditions which determined the form that spiritual encounters took across the hemisphere, and encourage a comparative approach.