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The Mexican Revolution was an extended sequence of armed regional conflicts in Mexico from 20 November 1910 to 1 December 1920. It has been called "the defining event of modern Mexican history" and resulted in the destruction of the Federal Army, its replacement by a revolutionary army, and the transformation of Mexican culture and government. The northern Constitutionalist faction prevailed on the battlefield and drafted the present-day Constitution of Mexico, which aimed to create a strong central government. Revolutionary generals held power from 1920 to 1940. The revolutionary conflict was primarily a civil war, but foreign powers, having important economic and strategic interests in Mexico, figured in the outcome of Mexico's power struggles; the U.S. involvement was particularly high. The conflict led to the deaths of around one million people, mostly noncombatants.
La Cucaracha is a popular folk song about a cockroach who cannot walk. The song's origins are unclear, but it dates back at least to the 1910s during the Mexican Revolution. The song belongs to the Mexican corrido genre. The song's melody is widely known and there are many alternative stanzas.
Hélène Elizabeth Louise Amélie Paula Dolores Poniatowska Amor, known professionally as Elena Poniatowska, is a French-born Mexican journalist and author, specializing in works on social and political issues focused on those considered to be disenfranchised especially women and the poor. She was born in Paris to upper-class parents, including her mother whose family fled Mexico during the Mexican Revolution. She left France for Mexico when she was ten to escape the Second World War. When she was eighteen and without a university education, she began writing for the newspaper Excélsior, doing interviews and society columns. Despite the lack of opportunity for women from the 1950s to the 1970s, she wrote about social and political issues in newspapers, books in both fiction and nonfiction form. Her best known work is La noche de Tlatelolco about the repression of the 1968 student protests in Mexico City. Due to her left wing views, she has been nicknamed "the Red Princess". She is considered to be "Mexico's grande dame of letters" and is still an active writer.
"La Adelita" is one of the most famous corridos of the Mexican Revolution. Over the years, it has had many adaptations. The ballad was inspired by Adela Velarde Pérez, a Chihuahuense woman who joined the Maderista movement in the early stages of the revolution and fell in love with Madero. She became a popular icon and a symbol of the role of women in the Mexican Revolution. The figure of the adelita gradually became synonymous with the term soldadera, the woman in a military-support role, who became a vital force in the revolutionary efforts through provisioning, espionage, and other activities in the battles against Mexican federal government forces.
Soldaderas, often called Adelitas, were women in the military who participated in the conflict of the Mexican Revolution, ranging from commanding officers to combatants to camp followers. "In many respects, the Mexican revolution was not only a men's but a women's revolution." Although some revolutionary women achieved officer status, coronelas, "there are no reports of a woman achieving the rank of general." Since revolutionary armies did not have formal ranks, some women officers were called generala or coronela, even though they commanded relatively few men. A number of people assigned female at birth, took male identities, dressing as men, and being called by the male version of their given name, among them Ángel Jiménez and Amelio Robles Ávila.
Comandanta Ramona was an officer of the Zapatista Army of National Liberation (EZLN), a revolutionary indigenous autonomist organization based in the southern Mexican state of Chiapas. She led the Zapatista Army into San Cristóbal de las Casas during the Zapatista uprising of 1994, and was the first Zapatista to appear publicly in Mexico City.
The Death of Artemio Cruz is an historical fiction novel published in 1962 by Mexican writer Carlos Fuentes. An English translation by Sam Hileman was published in 1964, and a new translation by Alfred MacAdam in 1991. It is considered to be a milestone in the Latin American Boom.
Las Adelitas de Aztlán was a short-lived Mexican American female civil rights organization that was created by Gloria Arellanes and Gracie and Hilda Reyes in 1970. Gloria Arellanes and Gracie and Hilda Reyes were all former members of the Brown Berets, another Mexican American Civil rights organization that had operated concurrently during the 1960s and 1970s in the California area. The founders left the Brown Berets due to enlarging gender discrepancies and disagreements that caused much alienation amongst their female members. The Las Adelitas De Aztlan advocated for Mexican-American Civil rights, better conditions for workers, protested police brutality and advocated for women's rights for the Latino community. The name of the organization was a tribute to Mexican female soldiers or soldaderas that fought during the Mexican Revolution of the early twentieth century.
Otilio Edmundo Montaño Sánchez was a Zapatista general during the Mexican Revolution.
Josefina Niggli was a Mexican-born Anglo-American playwright and novelist. Writing about Mexican-American issues in the middle years of the century, before the rise of the Chicano movement, she was the first and, for a time, the only Mexican American writing in English on Mexican themes; her egalitarian views of gender, race and ethnicity were progressive for their time and helped lay the groundwork for such later Chicana feminists as Gloria Anzaldúa, Ana Castillo and Sandra Cisneros. Niggli is now recognized as "a literary voice from the middle ground between Mexican and Anglo heritage." Critic Elizabeth Coonrod Martinez has written that Niggli should be considered on a par with such widely praised Spanish-language contemporaries as Mariano Azuela, Martín Luis Guzmán and Nellie Campobello. She is thought to be the only Mexican-American woman to have a theatre named after her, the Niggli Studio Theater at Western Carolina University.
Hispanic and Latino women in America have been involved in journalism for years, using their multilingual skills to reach across cultures and spread news throughout the 19th century until the common era. Hispanic presses provided information important to the Hispanic and Latin American communities and helped to foster and preserve the cultural values that remain today. These presses also "promoted education, provided special-interest columns, and often founded magazines, publishing houses, and bookstores to disseminate the ideas of local and external writers."
The status of women in Mexico has changed significantly over time. Until the twentieth century, Mexico was an overwhelmingly rural country, with rural women's status defined within the context of the family and local community. With urbanization beginning in the sixteenth century, following the Spanish conquest of the Aztec empire, cities have provided economic and social opportunities not possible within rural villages. Roman Catholicism in Mexico has shaped societal attitudes about women's social role, emphasizing the role of women as nurturers of the family, with the Virgin Mary as a model. Marianismo has been an ideal, with women's role as being within the family under the authority of men. In the twentieth century, Mexican women made great strides towards a more equal legal and social status. In 1953 women in Mexico were granted the right to vote in national elections.
Feminism in Mexico is the philosophy and activity aimed at creating, defining, and protecting political, economic, cultural, and social equality in women's rights and opportunities for Mexican women. Rooted in liberal thought, the term feminism came into use in late nineteenth-century Mexico and in common parlance among elites in the early twentieth century. The history of feminism in Mexico can be divided chronologically into a number of periods with issues. For the conquest and colonial eras, some figures have been re-evaluated in the modern era and can be considered part of the history of feminism in Mexico. At the time of independence in the early nineteenth century, there were demands that women be defined as citizens. The late nineteenth century saw the explicit development of feminism as an ideology. Liberalism advocated secular education for both girls and boys as part of a modernizing project, and women entered the workforce as teachers. Those women were at the forefront of feminism, forming groups that critiqued existing treatment of women in the realms of legal status, access to education, and economic and political power. More scholarly attention is focused on the Revolutionary period (1915–1925), although women's citizenship and legal equality were not explicitly issues for which the revolution was fought. The Second Wave and the post-1990 period have also received considerable scholarly attention. Feminism has advocated for the equality of men and women, but middle-class women took the lead in the formation of feminist groups, the founding of journals to disseminate feminist thought, and other forms of activism. Working-class women in the modern era could advocate within their unions or political parties. The participants in the Mexico 68 clashes who went on to form that generation's feminist movement were predominantly students and educators. The advisers who established themselves within the unions after the 1985 earthquakes were educated women who understood the legal and political aspects of organized labor. What they realized was that to form a sustained movement and attract working-class women to what was a largely middle-class movement, they needed to utilize workers' expertise and knowledge of their jobs to meld a practical, working system. In the 1990s, women's rights in indigenous communities became an issue, particularly in the Zapatista uprising in Chiapas. Reproductive rights remain an ongoing issue, particularly since 1991, when the Catholic Church in Mexico was no longer constitutionally restricted from being involved in politics.
Sara Estela Ramírez was a Mexican teacher, journalist, labor organizer, activist, feminist, essayist, and poet, who lived in the U.S. state of Texas. She founded two daily literary periodicals, La Corregidora and Aurora. She has been considered a key member in the support of the Partido Liberal Mexicano, and an early precursor to the modern Chicana feminist movement.
Amelio Robles Ávila was a colonel during the Mexican Revolution. Assigned female at birth, Robles lived openly as a man from age 24 until his death at age 95.
Petra Herrera, also known as "Pedro Herrera" was a Mexican "soldadera".
The struggle for women's right to vote in Mexico dates back to the nineteenth century, with the right being achieved in 1953.
Ángela Jiménez, alias Lieutenant Ángel was a soldadera during the Mexican Revolution. She performed different duties such as a flag bearer, spy and sometimes cook. She was also an expert in explosives.
Ruth Gabriela Cano Ortega is a Mexican historian focused on the history of women in Mexico and sexual diversity during the Porfirian, revolutionary and post-revolutionary periods of Mexico. She specializes in gender analysis. Cano is a professor at the El Colegio de México.
Florinda Lazos León was a Mexican revolutionary, journalist, politician and suffragist.
References
- 1 2 Diederich, Phillippe (28 June 2017). "Soldaderas: The Women of the Mexican Revolution". Mamiverse.
- 1 2 Fuentes AR. Battleground Women: Soldaderas and Female Soldiers in the Mexican Revolution. The Americas. 1995;51(4):525-553. doi:10.2307/1007679
- ↑ "Revolutionary Mexican Women in History and Film".
- ↑ Ruíz, Vicki, and Virginia Sánchez Korrol. Latinas in the United States a historical encyclopedia. Bloomington, IN: Indiana University Press, 2006.
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