Author Boyé Lafayette De Mente [known internationally known for his books on the business practices, customs and languages of China, Japan, Korea and Mexico] asserts that most people are ignorant of the amazing cultural heritage and character of the Mexican people. He says that when most people think of great cultural accomplishments they think of Europe and when they think of the exotic and perhaps the erotic they think of the Orient, while unknown to them they have overlooked one of the most unusual and fascinating countries on earth. De Mente uses key words in the Mexican language to identify and explain the contradictions and paradoxes of Mexico—the omnipresent trappings of Catholicism, the macho-cult of Mexican males, the conflicting treatment of females, the savage brutality of the criminal and the rogue cop, the gentle humility of the poor farmer, the warmth, kindness and compassion of the average city dweller and the extreme sensuality of the Mexican mindset. The book also explains why Mexicans are so attached to the culture and why so many foreigners find it so seductive and satisfying that they prefer to live in Mexico.

Mexico City assumed its current character around the turn of the twentieth century, during the dictatorship of Porfirio Díaz (1876-1911). In those years, wealthy Mexicans moved away from the Zócalo, the city's traditional center, to western suburbs where they sought to imitate European and American ways of life. At the same time, poorer Mexicans, many of whom were peasants, crowded into eastern suburbs that lacked such basic amenities as schools, potable water, and adequate sewerage. These slums looked and felt more like rural villages than city neighborhoods. A century—and some twenty million more inhabitants—later, Mexico City retains its divided, robust, and almost labyrinthine character. In this provocative and beautifully written book, Michael Johns proposes to fathom the character of Mexico City and, through it, the Mexican national character that shaped and was shaped by the capital city. Drawing on sources from government documents to newspapers to literary works, he looks at such things as work, taste, violence, architecture, and political power during the formative Díaz era. From this portrait of daily life in Mexico City, he shows us the qualities that "make a Mexican a Mexican" and have created a culture in which, as the Mexican saying goes, "everything changes so that everything remains the same."

We Heard It When We Were Young tells the story of a young boy, first-generation Mexican American, who is torn between cultures: between immigrant parents trying to acclimate to midwestern life and a town that is, by turns, supportive and disturbingly antagonistic.

A stimulating comparative examination of the educational ramifications of cultural identity, with implications for public policy.

Freud's Mexican disciples, Mexican books, Mexican antiquities, and Mexican dreams. Freud's Mexico is a completely unexpected contribution to Freud studies. Here, Rubén Gallo reveals Freud's previously undisclosed connections to a culture and a psychoanalytic tradition not often associated with him. This book bears detailed testimony to Freud's relationship to a country he never set foot in, but inhabited imaginatively on many levels. In the Mexico of the 1920s and 1930s, Freud made an impact not only among psychiatrists but also in literary, artistic, and political circles. Gallo writes about a “motley crew” of Freud's readers who devised some of the most original, elaborate, and influential applications of psychoanalytic theory anywhere in the world. After describing Mexico's Freud, Gallo offers an imaginative reconstruction of Freud's Mexico: Freud owned a treatise on criminal law by a Mexican judge who put defendants—including Trotsky's assassin—on the psychoanalyst's couch; he acquired Mexican pieces as part of his celebrated collection of antiquities; he recorded dreams of a Mexico that was fraught with danger; and he belonged to a secret society that conducted its affairs in Spanish.