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Spain's attempt to establish a "New Spain" in Mexico never fully succeeded, for Spanish institutions and cultural practices inevitably mutated as they came in contact with indigenous American outlooks and ways of life. This original, interdisciplinary book explores how writing by and about colonial religious women participated in this transformation, as it illuminates the role that gender played in imposing the Spanish empire in Mexico.

The author argues that the New World context necessitated the creation of a new kind of writing. Drawing on previously unpublished writings by and about nuns in the convents of Mexico City, she investigates such topics as the relationship between hagiography and travel narratives, male visions of the feminine that emerge from the reworking of a nun's letters to her confessor into a hagiography, the discourse surrounding a convent's trial for heresy by the Inquisition, and the reports of Spanish priests who ministered to noble Indian women. This research rounds out colonial Mexican history by revealing how tensions between Spain and its colonies played out in the local, daily lives of women.

The contiguous river basins that flowed in Tlaxcala and San Juan Teotihuacan formed part of the agricultural heart of central Mexico. As the colonial project rose to a crescendo in the sixteenth and seventeenth centuries, the Indigenous farmers of central Mexico faced long-term problems standard historical treatments had attributed to drought and soil degradation set off by Old World agriculture. Instead, Bradley Skopyk argues that a global climate event called the Little Ice Age brought cold temperatures and elevated rainfall to the watersheds of Tlaxcala and Teotihuacan. With the climatic shift came cataclysmic changes: great floods, human adaptations to these deluges, and then silted wetlands and massive soil erosion.

This book chases water and soil across the colonial Mexican landscape, through the fields and towns of New Spain’s Native subjects, and in and out of some of the strongest climate anomalies of the last thousand or more years. The pursuit identifies and explains the making of two unique ecological crises, the product of the interplay between climatic and anthropogenic processes. It charts how Native farmers responded to the challenges posed by these ecological rifts with creative use of plants and animals from the Old and New Worlds, environmental engineering, and conflict within and beyond the courts. With a new reading of the colonial climate and by paying close attention to land, water, and agrarian ecologies forged by farmers, Skopyk argues that colonial cataclysms—forged during a critical conjuncture of truly unprecedented proportions, a crucible of human and natural forces—unhinged the customary ways in which humans organized, thought about, and used the Mexican environment.

This book inserts climate, earth, water, and ecology as significant forces shaping colonial affairs and challenges us to rethink both the environmental consequences of Spanish imperialism and the role of Indigenous peoples in shaping them.

The ease with which Cuba slipped into its relationship with Communism revived in the United States its recurring nightmare in which other Latin American countries, particularly Mexico, become satellites of Russia or Red China. But such an occurrence is most unlikely in Mexico, according to Karl Schmitt, former intelligence research analyst with the United States Department of State.

Communism in Mexico traces efforts during the early twentieth century to create a Soviet-style society in one of the largest and most strategically situated of the Latin American countries. Schmitt writes authoritatively of the Mexican Communist movement, tracing its development from an early and potentially powerful political-economic base to the increasingly fragmented and weakened collection of parties and front groups of the 1960s. He follows the various schisms and factional divisions to the mid-1950s, when the process of disintegration became most noticeable, and explores and analyzes in detail Communist attempts since then to establish unity among the many quarreling and frustrated groups of the now-splintered movement.

Three Communist parties in Mexico, a score of front groups, and numerous infiltration cells in non-Communist organizations such as student and labor groups, all recognize in a broad way a common and ultimate goal: the creation of a Soviet-style society. But their attempts at unity have consistently led only to further bickering and frustration. This period is subjected to a thorough study and analysis in an effort to understand and explain the Communists' lack of success. Schmitt presciently concludes that Communism's future in Mexico will be as cloudy as its past, and that the accelerating economy and improving social conditions there will serve to weaken the movement still further.

This biting commentary on the follies of humankind by a noted Mexican author cuts deeply yet leaves readers laughing—at themselves as well as at others. With his surgical intelligence, Juan José Arreola exposes the shams and hypocrisies, the false values and vices, the hidden diseases of society. Confabulario total, 1941–1961, of which this book is a translation, combines three earlier books—Varia invención (1949), Confabulario (1952), Punta de plata (1958)—and numerous later pieces.

Although some of the pieces have a noticeably Mexican orientation, most of them transcend strictly regional themes to interpret the social scene in aspects common to all civilized cultures. Arreola’s view is not limited; much of his sophistication comes from his broad, deep, and varied knowledge of present and past, and from his almost casual use both of this knowledge and of his insight into its meaning for humanity. His familiarity with many little-known arts and sciences, numerous literatures, history, anthropology, and psychology, and his telling allusions to this rich lode of fact, increase the reader’s delight in his learned but witty, scalding but poetic, satire.

Katherine Singer Kovács Book Award, Society for Cinema and Media Studies, 2011

With a cast ranging from Pancho Villa to Dolores del Río and Tina Modotti, Constructing the Image of the Mexican Revolution demonstrates the crucial role played by Mexican and foreign visual artists in revolutionizing Mexico's twentieth-century national iconography. Investigating the convergence of cinema, photography, painting, and other graphic arts in this process, Zuzana Pick illuminates how the Mexican Revolution's timeline (1910–1917) corresponds with the emergence of media culture and modernity.

Drawing on twelve foundational films from Que Viva Mexico! (1931–1932) to And Starring Pancho Villa as Himself (2003), Pick proposes that cinematic images reflect the image repertoire produced during the revolution, often playing on existing nationalist themes or on folkloric motifs designed for export. Ultimately illustrating the ways in which modernism reinvented existing signifiers of national identity, Constructing the Image of the Mexican Revolution unites historicity, aesthetics, and narrative to enrich our understanding of Mexicanidad.

An essential analysis of the ways consumerism and globalization intersect with political power.

In Consumers and Citizens, Néstor García Canclini, the best-known and most innovative cultural studies scholar in Latin America, maps the critical effects of urban sprawl and global media and commodity markets on citizens-and shows at the same time that the complex results mean not only a shrinkage of certain traditional rights (particularly those of the welfare or client state) but also new openings for expanding citizenship.

García Canclini focuses on the diverse ways in which democratic societies recognize markets of citizen opinions, however heterogeneous and dissonant, as in the fashion and entertainment industries. He shows how identity issues, brought to the fore by the aligning of citizenship and consumption, can no longer be understood strictly within the purview of territory or nation. Rather, the postmodern citizen-consumer inhabits a transterritorial and multilingual space, structured more along the lines of markets than states. Defining this space, García Canclini seeks to formulate a participatory and critical approach to consumption in which national culture, far from being extinguished, is reconstituted in transnational, cultural interactions.

Mexican women writers moved to the forefront of their country's literature in the twentieth century. Among those who began publishing in the 1970s and 1980s are Maria Luisa Puga, Silvia Molina, Brianda Domecq, Carmen Boullosa, and Angeles Mastretta. Sharing a range of affinities while maintaining distinctive voices and outlooks, these are the women whom Gabriella de Beer has chosen to profile in Contemporary Mexican Women Writers.

De Beer takes a three-part approach to each writer. She opens with an essay that explores the writer's apprenticeship and discusses her major works. Next, she interviews each writer to learn about her background, writing, and view of herself and others. Finally, de Beer offers selections from the writer's work that have not been previously published in English translation. Each section concludes with a complete bibliographic listing of the writer's works and their English translations.

These essays, interviews, and selections vividly recreate the experience of being with the writer and sharing her work, hearing her tell about and evaluate herself, and reading the words she has written. The book will be rewarding reading for everyone who enjoys fine writing.

From the dramatization of local legends to the staging of plays by Shakespeare and other canonical playwrights to the exploration of contemporary sociopolitical problems and their effects on women and children, Mayan theatre is a flourishing cultural institution in southern Mexico. Part of a larger movement to define Mayan self-identity and reclaim a Mayan cultural heritage, theatre in Mayan languages has both reflected on and contributed to a growing awareness of Mayans as contemporary cultural and political players in Mexico and on the world's stage.

In this book, Tamara Underiner draws on fieldwork with theatre groups in Chiapas, Tabasco, and Yucatán to observe the Maya peoples in the process of defining themselves through theatrical performance. She looks at the activities of four theatre groups or networks, focusing on their operating strategies and on close analyses of selected dramatic texts. She shows that while each group works under the rubric of Mayan or indigenous theatre, their works are also in constant dialogue, confrontation, and collaboration with the wider, non-Mayan world. Her observations thus reveal not only how theatre is an agent of cultural self-definition and community-building but also how theatre negotiates complex relations among indigenous communities in Mayan Mexico, state governments, and non-Mayan artists and researchers.

In the villages and small towns of Oaxaca, Mexico, as in much of rural Latin America, cooperation among neighbors is essential for personal and community survival. It can take many forms, from godparenting to sponsoring fiestas, holding civic offices, or exchanging agricultural or other kinds of labor. This book examines the ways in which the people of Santa Ana del Valle practice these traditional cooperative and reciprocal relationships and also invent new relationships to respond to global forces of social and economic change at work within their community.

Based on fieldwork he conducted in this Zapotec-speaking community between 1992 and 1996, Jeffrey Cohen describes continuities in the Santañeros' practices of cooperation, as well as changes resulting from transnational migration, tourism, increasing educational opportunities, and improved communications. His nuanced portrayal of the benefits and burdens of cooperation is buttressed by the words of many villagers who explain why and how they participate-or not-in reciprocal family and community networks. This rich ethnographic material offers a working definition of community created in and through cooperative relationships.

Since the colonial era, Mexican art has emerged from an ongoing process of negotiation between the local and the global, which frequently involves invention, synthesis, and transformation of diverse discursive and artistic traditions. In this pathfinding book, María Fernández uses the concept of cosmopolitanism to explore this important aspect of Mexican art, in which visual culture and power relations unite the local and the global, the national and the international, the universal and the particular. She argues that in Mexico, as in other colonized regions, colonization constructed power dynamics and forms of violence that persisted in the independent nation-state. Accordingly, Fernández presents not only the visual qualities of objects, but also the discourses, ideas, desires, and practices that are fundamental to the very existence of visual objects.

Fernández organizes episodes in the history of Mexican art and architecture, ranging from the seventeenth century to the end of the twentieth century, around the consistent but unacknowledged historical theme of cosmopolitanism, allowing readers to discern relationships among various historical periods and works that are new and yet simultaneously dependent on their predecessors. She uses case studies of art and architecture produced in response to government commissions to demonstrate that established visual forms and meanings in Mexican art reflect and inform desires, expectations, memories, and ways of being in the world—in short, that visual culture and cosmopolitanism are fundamental to processes of subjectification and identity.

Ciudad Juárez has recently become infamous for its murder rate, which topped 3,000 in 2010 as competing drug cartels grew increasingly violent and the military responded with violence as well. Despite the atmosphere of intimidation by troops, police, and organized criminals, women have led the way in civil society activism, spurring the Juárez Resistance and forging powerful alliances with anti-militarization activists.

An in-depth examination of la Resistencia Juarense, Courage, Resistance, and Women in Ciudad Juárez draws on ethnographic research to analyze the resistance’s focus on violence against women, as well as its clash with the war against drugs championed by Mexican President Felipe Calderón with the support of the United States. Through grounded insights, the authors trace the transformation of hidden discourses into public discourses that openly challenge the militarized border regimes. The authors also explore the advocacy carried on by social media, faith-based organizations, and peace-and-justice activist Javier Sicilia while Calderón faced U.S. political schisms over the role of border trade in this global manufacturing site.

Bringing to light on-the-ground strategies as well as current theories from the fields of sociology, political anthropology, and human rights, this illuminating study is particularly significant because of its emphasis on the role of women in local and transnational attempts to extinguish a hot zone. As they overcome intimidation to become game-changing activists, the figures featured in Courage, Resistance, and Women in Ciudad Juárez offer the possibility of peace and justice in the wake of seemingly irreconcilable conflict.

At the center of an artistic milieu as vital and exciting as the Left Bank of Paris or Greenwich Village, Rosa and Miguel Covarrubias knew almost everyone in the limelight of the 1930s and 1940s—Langston Hughes, Carl Van Vechten, John Huston, Diego Rivera, and Frida Kahlo, to name just a few. As fascinating themselves as any of their friends, the couple together fostered a renaissance of interest in the history and traditional arts of Mexico's indigenous peoples, while amassing an extraordinary collection of art that ranged from pre-Hispanic Olmec and Aztec sculptures to the work of Diego Rivera.

Written by a long-time friend of Rosa, this book presents a sparkling account of the life and times of Rosa and Miguel. Adriana Williams begins with Miguel's birth in 1904 and follows the brilliant early flowering of his artistic career as a renowned caricaturist for Vanity Fair and the New Yorker magazines, his meeting and marriage with Rosa at the height of her New York dancing career, and their many years of professional collaboration on projects ranging from dance to anthropology to painting and art collecting to the development of museums to preserve Mexico's pre-Columbian heritage. Interviewing as many of their friends as possible, Williams fills her narrative with reminiscences that illuminate Miguel's multifaceted talents, Rosa's crucial collaboration in many of his projects, and their often tempestuous relationship.

By contextualizing classes and their kinship behavior within the overall political economy, Crafting Prehispanic Maya Kinship provides an example of how archaeology can help to explain the formation of disparate classes and kinship patterns within an ancient state-level society.

Since the mid-1980s, whimsical, brightly colored wood carvings from the Mexican state of Oaxaca have found their way into gift shops and private homes across the United States and Europe, as Western consumers seek to connect with the authenticity and tradition represented by indigenous folk arts. Ironically, however, the Oaxacan wood carvings are not a traditional folk art. Invented in the mid-twentieth century by non-Indian Mexican artisans for the tourist market, their appeal flows as much from intercultural miscommunication as from their intrinsic artistic merit.

In this beautifully illustrated book, Michael Chibnik offers the first in-depth look at the international trade in Oaxacan wood carvings, including their history, production, marketing, and cultural representations. Drawing on interviews he conducted in the carving communities and among wholesalers, retailers, and consumers, he follows the entire production and consumption cycle, from the harvesting of copal wood to the final purchase of the finished piece. Along the way, he describes how and why this "invented tradition" has been promoted as a "Zapotec Indian" craft and explores its similarities with other local crafts with longer histories. He also fully discusses the effects on local communities of participating in the global market, concluding that the trade in Oaxacan wood carvings is an almost paradigmatic case study of globalization.

LASA Visual Culture Studies Section Book Prize, Latin American Studies Association (LASA)

In the 1930s, the artistic and cultural patronage of celebrated Mexican president Lázaro Cárdenas transformed a small Michoacán city, Pátzcuaro, into a popular center for national tourism. Cárdenas commissioned public monuments and archeological excavations; supported new schools, libraries, and a public theater; developed tourism sites and infrastructure, including the Museo de Artes e Industrias Populares; and hired artists to paint murals celebrating regional history, traditions, and culture. The creation of Pátzcuaro was formative for Mexico; not only did it provide an early model for regional economic and cultural development, but it also helped establish some of Mexico’s most enduring national myths, rituals, and institutions.

In Creating Pátzcuaro, Creating Mexico, Jennifer Jolly argues that Pátzcuaro became a microcosm of cultural power during the 1930s and that we find the foundations of modern Mexico in its creation. Her extensive historical and archival research reveals how Cárdenas and the artists and intellectuals who worked with him used cultural patronage as a guise for radical modernization in the region. Jolly demonstrates that the Pátzcuaro project helped define a new modern body politic for Mexico, in which the population was asked to emulate Cárdenas by touring the country and seeing and embracing its land, history, and people. Ultimately, by offering Mexicans a means to identify and engage with power and privilege, the creation of Pátzcuaro placed art and tourism at the center of Mexico’s postrevolutionary nation building project.

An interpretation of the ideologies and kinships of detective fiction in Cuba and Mexico

The transplanted, inherently modern detective genre serves as an especially effective lens for exposing the fissures and divergences of modernity in post-1968 Mexico and revolutionary Cuba.

Along the U.S.-Mexico frontier, where border crossings are a daily occurrence for many people, reinforcing borders is also a common activity. Not only does the U.S. Border Patrol strive to "hold the line" against illegal immigrants, but many residents on both sides of the border seek to define and bound themselves apart from groups they perceive as "others."

This pathfinding ethnography charts the social categories, metaphors, and narratives that inhabitants of El Paso and Ciudad Juárez use to define their group identity and distinguish themselves from "others." Pablo Vila draws on over 200 group interviews with more than 900 area residents to describe how Mexican nationals, Mexican immigrants, Mexican Americans, African Americans, and Anglos make sense of themselves and perceive their differences from others.

This research uncovers the regionalism by which many northern Mexicans construct their sense of identity, the nationalism that often divides Mexican Americans from Mexican nationals, and the role of ethnicity in setting boundaries among Anglos, Mexicans, and African Americans. Vila also looks at how gender, age, religion, and class intertwine with these factors. He concludes with fascinating excerpts from re-interviews with several informants, who modified their views of other groups when confronted by the author with the narrative character of their identities.

2026 Mejor libro Humanidades, Mexico Section of the Latin American Studies Association

2026 Honorable Mention, First Book Prize, Cultural Studies Association

2025 Excellence in Scholarly Research and Publication Award, SECAC (formerly the Southeastern College Art Conference)

How the visual culture of food, cookery, and consumption played a central role in the making of postrevolutionary Mexico.

Postrevolutionary Mexico City was a site of anxious nation-building, as rampant modernization converged and clashed with the nation’s growing nostalgia for its pre-Columbian heritage. During this volatile period, food became a meaningful symbol for a Mexican citizenry seeking new modes of national participation.

Culinary Palettes explores how the artistic invocation of food cultures became an arena in which to negotiate the political entanglements of postrevolutionary Mexico. Lesley Wolff casts a nuanced eye on the work of visual artists such as Tina Modotti, Carlos González, and Rufino Tamayo, who nurtured the symbolic and performative power of iconic foods such as pulque, mole poblano, and watermelon. Through analysis of a wide array of visual evidence, including paintings, architecture, vintage postcards, menus, and cookbooks, Culinary Palettes demonstrates how these artists positioned their work within a broad visual landscape that relied upon the power of Mexican foodways in the urban and national imagination. In the studios of modernists, Wolff argues, artistic production, foodways, and Indigeneity proved to be mutually constitutive—and at times weaponized—agents in articulating competing claims to a new nationhood.