Mexico S Golden Age The First Half Century

A Franciscan monk-Mexico's first historian--characterized the four decades following the Aztecs' 1521 overthrow as Mexico's "Golden Age." His intention was to praise the benign, bi-racial society that was then coming into existence. The first of three pillars for this short-lasting society featured an enlightened governing team led by ex-conquistador Hernán Cortés; the country's first bishop, Friar Juan de Zumárraga; respected lawyer and founder of missions, Vasco de Quiroga; and the first two viceroys, Antonio de Mendoza and Luis de Velazco. The second pillar were the Franciscan friars who headed up perhaps the most important religious campaign of the sixteenth century: the decades-long evangelization campaign that would be staffed by nearly a thousand mendicant monks who dedicated their lives to baptize millions of willing Mexicans. Included in this group was the champion of Indian baptism, Friar Toribio Benavente "Motolinía," as well as the leader for Indian education, Friar Pedro de Gante. The third pillar for this emerging society were the native chieftains (this work focuses on those from Cuernavaca) who partnered with the Spanish in governing and uplifting their respective communities. The recent publication of important, heretofore unknown, historical documents justifies the need for a re-examination of events and society during this important period of Mexican history.

From the mid-1930s to the late 1950s, Mexican cinema became the most successful Latin American cinema and the leading Spanish-language film industry in the world. Many Cine de Oro (Golden Age cinema) films adhered to the dominant Hollywood model, but a small yet formidable filmmaking faction rejected Hollywood’s paradigm outright. Directors Fernando de Fuentes, Emilio Fernández, Luis Buñuel, Juan Bustillo Oro, Adolfo Best Maugard, and Julio Bracho sought to create a unique national cinema that, through the stories it told and the ways it told them, was wholly Mexican. The Classical Mexican Cinema traces the emergence and evolution of this Mexican cinematic aesthetic, a distinctive film form designed to express lo mexicano. Charles Ramírez Berg begins by locating the classical style’s pre-cinematic roots in the work of popular Mexican artist José Guadalupe Posada at the turn of the twentieth century. He also looks at the dawning of Mexican classicism in the poetics of Enrique Rosas’ El Automóvil Gris, the crowning achievement of Mexico’s silent filmmaking era and the film that set the stage for the Golden Age films. Berg then analyzes mature examples of classical Mexican filmmaking by the predominant Golden Age auteurs of three successive decades. Drawing on neoformalism and neoauteurism within a cultural studies framework, he brilliantly reveals how the poetics of Classical Mexican Cinema deviated from the formal norms of the Golden Age to express a uniquely Mexican sensibility thematically, stylistically, and ideologically.

Precolumbian art -- Viceregal art -- Nineteenth century art -- Twentieth century art.

Since the publication of John Polidori's The Vampyre (1819), the vampire has been a mainstay of Western culture, appearing consistently in literature, art, music (notably opera), film, television, graphic novels and popular culture in general. Even before its entrance into the realm of arts and letters in the early nineteenth century, the vampire was a feared creature of Eastern European folklore and legend, rising from the grave at night to consume its living loved ones and neighbors, often converting them at the same time into fellow vampires. A major question exists within vampire scholarship: to what extent is this creature a product of European cultural forms, or is the vampire indeed a universal, perhaps even archetypal figure? In this collection of sixteen original essays, the contributors shed light on this question. One essay traces the origins of the legend to the early medieval Norse draugr, an "undead" creature who reflects the underpinnings of Dracula, the latter first appearing as a vampire in Anglo-Irish Bram Stoker's 1897 novel, Dracula. In addition to these investigations of the Western mythic, literary and historic traditions, other essays in this volume move outside Europe to explore vampire figures in Native American and Mesoamerican myth and ritual, as well as the existence of similar vampiric traditions in Japanese, Russian and Latin American art, theatre, literature, film, and other cultural productions. The female vampire looms large, beginning with the Sumerian goddess Lilith, including the nineteenth-century Carmilla, and moving to vampiresses in twentieth-century film, literature, and television series. Scientific explanations for vampires and werewolves constitute another section of the book, including eighteenth-century accounts of unearthing, decapitation and cremation of suspected vampires in Eastern Europe. The vampire's beauty, attainment of immortality and eternal youth are all suggested as reasons for its continued success in contemporary popular culture.

Mapping the Megalopolis: Order and Disorder in Mexico City brings the humanities and the social sciences into a conversation about Mexico City in its social, political, and aesthetic manifestations. Through a shared exploration of the order and disorder that mutually constitute the city, contributing authors engage topics such as the privatization of public space, challenges to existing conceptualizations of the urban form, and variations on the flâneur and other urban actors. Mexico City is truly a city of versions, and Mapping the Megalopolis celebrates the intersection of the image of the city and the lived experience of it. Readers will find substantive entries on a great variety of Mexico City’s monumental and counter-monumental spaces, as well as some of its pivotal contemporary debates and cultural products. The volume serves both as supplemental reading on the world city or the Latin American city, and as a central text in a multidisciplinary study of Mexico City.

The violent sport of boxing shaped and was shaped by notions of Mexican national identity during the twentieth century. This book reveals how boxing and boxers became sources of national pride and sparked debates on what it meant to be Mexican, masculine, and modern. The success of world-champion Mexican boxers played a key role in the rise of Los Angeles as the center of pugilistic activity in the United States. This international success made the fighters potent symbols of a Mexican culture that was cosmopolitan, nationalist, and masculine. With research in archives on both sides of the border, the author uses their life stories to trace the history and meaning of Mexican boxing.

The White Indians of Mexican Cinema theorizes the development of a unique form of racial masquerade—the representation of Whiteness as Indigeneity—during the Golden Age of Mexican cinema, from the 1930s to the 1950s. Adopting a broad decolonial perspective while remaining grounded in the history of local racial categories, Mónica García Blizzard argues that this trope works to reconcile two divergent discourses about race in postrevolutionary Mexico: the government-sponsored celebration of Indigeneity and mestizaje (or the process of interracial and intercultural mixing), on the one hand, and the idealization of Whiteness, on the other. Close readings of twenty films and primary source material illustrate how Mexican cinema has mediated race, especially in relation to gender, in ways that project national specificity, but also reproduce racist tendencies with respect to beauty, desire, and protagonism that survive to this day. This sweeping survey illuminates how Golden Age films produced diverse, even contradictory messages about the place of Indigeneity in the national culture. This book is freely available in an open access edition thanks to TOME (Toward an Open Monograph Ecosystem)—a collaboration of the Association of American Universities, the Association of University Presses, and the Association of Research Libraries—and the generous support of Emory University and the Andrew W. Mellon Foundation. Learn more at the TOME website, available at: https://www.openmonographs.org/. It can also be found in the SUNY Open Access Repository at http://hdl.handle.net/20.500.12648/7153

This volume explores one of the central issues that has been debated in internet studies in recent years: locality, and the extent to which cultural production online can be embedded in a specific place. The particular focus of the book is on the practices of net artists in Latin America, and how their work interrogates some of the central place-based concerns of Latin(o) American identity through their on- and offline cultural practice. Six particular works by artists of different countries in Latin America and within Latina/o communities in the US are studied in detail, with one each from Uruguay, Chile, Argentina, Colombia, the US-Mexico border, and the US. Each chapter explores how each artist represents place in their works, and, in particular how traditional place-based affiliations, or notions of territorial identity, end up reproduced, re-affirmed, or even transformed online. At the same time, the book explores how these net.artists make use of new media technologies to express alternative viewpoints about the locations they represent, and use the internet as a space for the recuperation of cultural memory.