Mexican America - Introduction

Introduction
"Mexican America" is a sampling of objects from the collections of the National Museum of American History. The stories behind these objects reflect the history of the Mexican presence in the United States. They illustrate a fundamentally American story about the centuries-old encounter between distinct (yet sometimes overlapping) communities that have coexisted but also clashed over land, culture, and livelihood.
Who, where, and what is Mexico? Over time, the definitions and boundaries of Mexico have changed. The Aztec Empire and the area where Náhautl was spoken—today the region surrounding modern Mexico City—was known as Mexico. For 300 years, the Spanish colonizers renamed it New Spain.
When Mexico was reborn in 1821 as a sovereign nation, its borders stretched from California to Guatemala. It was a huge and ancient land of ethnically, linguistically, and economically diverse regions that struggled for national unity. Texas, (then part of the Mexican state of Coahuila y Tejas) was a frontier region far from the dense cities and fertile valleys of central Mexico, a place where immigrants were recruited from the United States. The immigrants in turn declared the Mexican territory an independent republic in 1836 (later a U.S. state), making the state the first cauldron of Mexican American culture. By 1853, the government of Mexico, the weaker neighbor of an expansionist United States, had lost what are today the states of California, Nevada, Utah, Arizona, New Mexico, Texas, and parts of Colorado and Wyoming. In spite of the imposition of a new border, the historical and living presence of Spaniards, Mexicans, indigenous peoples, and their mixed descendants remained a defining force in the creation of the American West.
“La América Mexicana” es una muestra conformada por objetos provenientes de las distintas colecciones del Museo Nacional de Historia Americana. Estos objetos reflejan la historia de la presencia mexicana en los Estados Unidos e ilustran una crónica fundamentalmente americana acerca del encuentro centenario entre comunidades diferentes que han coexistido, pero que también se han enfrentado, en la pugna por la tierra, la cultura y el sustento.
¿Quién, dónde y qué es México? Con el transcurso del tiempo, las definiciones y los límites de México han ido cambiando. Se conocía como México al Imperio Azteca y toda el área donde se hablaba náhuatl —actualmente la región circundante a la ciudad de México. Durante 300 años los colonizadores españoles se refirieron a ella como Nueva España. Cuando en 1821 México resurgió como una nación soberana, sus fronteras se extendían desde California a Guatemala. En ese entonces era un antiguo e inmenso territorio conformado por regiones étnica, lingüística y económicamente diversas que luchaban por adquirir unidad nacional. Texas (en ese entonces parte de los estados mexicanos de Coahuila y Tejas) era una región fronteriza lejos de las densas urbes y de los fértiles valles de México central, donde se reclutaban inmigrantes de los Estados Unidos. En el año 1836 este territorio mexicano se declaró como república independiente (y más tarde, estado de EE.UU.), convirtiéndose en el primer calderón de la cultura mexicoamericana. Hacia 1853, el gobierno de México, el vecino débil de un Estados Unidos en expansión, había perdido el territorio de los actuales estados de California, Nevada, Utah, Arizona, Nuevo México, Texas y partes de Colorado y Wyoming. A pesar de la imposición de un nuevo límite fronterizo, la presencia histórica y ocupacional de los españoles, mexicanos y pueblos indígenas, junto a sus descendientes mestizos, constituiría a lo largo del tiempo una influencia determinante para el desarrollo del Oeste Americano.
"Mexican America - Introduction" showing 4 items.
"La Tierra Nueva en Aztlán"
- Description
- The evolving civil rights movement of the 1950s, 1960s, and 1970s revolutionized the consciousness of young people across the United States. As in African American communities, a new sense of mobilization spread among Mexican Americans. Many adopted a more political identity—chicano and chicana—and explored their history, which was omitted from school textbooks. The Chicano movement sought to remedy the injustices experienced by many Mexican Americans, from substandard education and housing to working conditions. Many symbols and ideas of the Chicano movement were taken from the pre-Hispanic past, especially Aztec history. Aztlán, the original homeland in the Aztec migration stories, has an important place in Chicano mythology. As a symbolic reclamation of their place in American history, Chicanos locate Aztlán in the Southwest United States, in the area conquered during the Mexican-American War. The image shown here, by Manuel Moya, is an ink drawing done on a handkerchief known as a paño. Paños are graphic art works drawn on handkerchiefs by Chicano prisoners in California, Texas, and the Southwest. Titled, La Tierra Nueva en Aztlán, or The New Land in Aztlán, combines the images of the Aztec past with a Pancho Villa-like figure from the Mexican Revolution.
- Location
- Currently not on view
- Date made
- 1986
- artist
- Moya, Manuel
- ID Number
- 1991.0431.01
- catalog number
- 1991.0431.01
- accession number
- 1991.0431
- Data Source
- National Museum of American History, Kenneth E. Behring Center
"Our Lady of Guadalupe"
- Description
- The Virgin of Guadalupe is a symbol of religious faith and nationhood. As the patron saint of Mexico, she was among the first manifestations of the Virgin Mary in the newly colonized Americas. In a country that has historically been divided in many ways—regionally, ethnically, linguistically, and economically—the Virgin of Guadalupe brings together all Mexicans, north and south of the border. It is no coincidence that many of her devotees see their indigenous heritage reflected in her brown skin—according to tradition, she first appeared to an indigenous Mexican, Juan Diego Cuauhtlatoatzin, in 1531. Not coincidentally, the site of her appearance, a hill in Mexico City, had been a recently destroyed temple to the Aztec earth goddess, Tonatzin. While echoing the pre-Hispanic past, the Virgin of Guadalupe is an emblem of unity and perseverance that has been invoked in struggles ranging from the Mexican War of Independence (1810-1821) to the organizing and activism of the United Farm Workers of America in the 1960s and 1970s. This image is taken from a paño made by Walter Baca in 1991. Paños are graphic art works designed on handkerchiefs by Chicano prisoners in California, Texas, and the Southwest.
- Location
- Currently not on view
- Date made
- 1991
- artist
- Baca, Walter
- ID Number
- 1991.0431.02
- catalog number
- 1991.0431.02
- accession number
- 1991.0431
- Data Source
- National Museum of American History, Kenneth E. Behring Center
Orale ese Vato
- Description
- As this paño humorously titled Orale ese vato (Spanish for roughly, right on, man) shows, one characteristic of Chicano art is that it avidly consumes and reconfigures both American and Mexican pop culture with its own slang, looks, and attitude. A paño is a hand-drawn handkerchief traditionally designed by Chicano prisoners. Like a letter that retells memories of both good and bad times, paños are often mailed as gifts to friends and loved ones. Valued as a vibrant popular art that overlaps with muralism, tattoo design, graffiti, and auto airbrushing, paños and their makers are receiving increased exposure for their visual storytelling abilities. An illustrator and a muralist known for depicting Chicano themes, Walter Baca (1947-1993) designed this paño in New Mexico in 1992.
- Location
- Currently not on view
- Date made
- 1992
- artist
- Baca, Walter R.
- ID Number
- 1993.0150.02
- catalog number
- 1993.0150.02
- accession number
- 1993.0150
- Data Source
- National Museum of American History, Kenneth E. Behring Center
"Valor"
- Description
- Mexican Americans have served in U.S. armed forces since the Civil War. But it was the generation of Mexican Americans returning from World War II who mobilized their communities and changed the political landscape of the West. Laying the groundwork for the Chicano movement of the 1960s, organizations like the American G.I. Forum began advocating on behalf of Hispanic veterans who were denied the educational, health care, housing, and other rights guaranteed by the G.I. Bill. Often working in concert with the League of Latin American Citizens (LULAC) and other Latino civil rights organizations, the Texas-based G.I. Forum soon engaged in broader social battles over school desegregation and voter registration rights. Today, the G.I. Forum is a nationally recognized source of scholarships among Mexican American students. This paño, titled Valor, the Spanish word for courage, commemorates the Korean War Medal of Honor winner Rodolfo Hernández. Paños are an art form created traditionally by Chicano prisoners on white handkerchiefs. Often mailed as gifts to friends and families, the images on paños remember loved ones, depict important memories, and tell stories about the dark side of life, as well as redemption. The maker of this paño is unknown.
- Location
- Currently not on view
- Date made
- 1988
- depicted
- Hernandez, Rudy
- ID Number
- 1993.0150.06
- catalog number
- 1993.0150.06
- accession number
- 1993.0150
- Data Source
- National Museum of American History, Kenneth E. Behring Center

