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Not Even Past

Review of Carros y Cultura: Lowriding Legacies in Texas at the Bullock Texas State History Museum

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It’s usual when hearing the word “lowrider” to imagine a car, lifted just barely above the road by wheels with stylized rims, and probably an impressive paint job and hydraulic system. Alongside this meaning, lowrider also refers to an entire culture and community that surrounds the customization and competition of cars, bikes, and anything else that can be converted to fit the lowrider aesthetic. Lowriding is a culture rooted in Mexican American communities with southwestern influences, that values family, community service, creativity, and dedication. This phenomenon has given rise to numerous car shows and competitions across the nation, and internationally, all with the goal to inspire and encourage lowriders to “create cars that push the limits of what a car can be.”

At the Bullock Texas State History Museum, Carros y Cultura: Lowriding Legacies in Texas, is on display until September 2nd, and it’s one cruise that should not be missed. Immediately when walking through the exhibit entrance, you’re struck by color and creativity. Large banners hang from the ceiling displaying words that encompass what it means to be a lowrider: community, character, creativity, family, artistry, dedication, style, respect, culture, skill, identity, “con safos”, valor, passion, and pride. These embody the values of the car club community. Approaching each item, whether it be a modified bicycle, or a car painted to resemble a mural, the values become clear from the level of detail, dedication, and familial story each piece needed to become the museum-worthy work it is today.

1967 Ford LTD. Green. Image from Bullock Museum for Review of Carros y Cultura
Courtesy of the Bullock Texas State History Museum. 1967 Ford LTDcourtesy John Colunga, Austin.

Lowriding originated in California after the end of World War II as a conveyor of cultural expression and as a reflection of Mexican American identity. At the time, the cultural movement was heavily associated with the Chicano civil rights movement, which resulted in city laws targeting the lowriding cars by restricting car height. The restrictions didn’t deter the lowriders, who cleverly adapted by installing hydraulic systems that let them raise the cars to a legal height for driving, then lower them for cruising. This creative solution to the targeting laws became a beacon of lowriding culture and is embedded in competitions and shows as a testament to the skill of designers.

After a resurgence in the 1970s, lowrider culture expanded outside of California, reaching the rest of the Southwest region and Texas. Soon, car clubs began popping up in West Texas cities such as El Paso and Odessa that are through points of traffic flowing from Texas, California, and Mexico. The club and car culture continued to grow throughout Texas, and soon reached relevance in pop culture and media. Publications like Lowrider Magazine gave the community a unified voice, while lowriders gained visibility in movies and music. Eventually, the community activity reached formal competitions and car shows, bringing lowriding into the mainstream auto industry and cementing the culture’s relevance in a new audience. Lowriding has expanded its reach past the U.S. borders, with shows taking place all over the world.

Community is a major tenet of lowrider culture, and this can be seen through the more than a thousand official car clubs that support the culture and maintain its connections throughout the country. Lowrider Magazine has a registry of over 1,300 clubs today, but this is a low estimate of the true number of clubs that individuals and families run on their own. Each of them has an individual story and identity: some choose to focus on a certain style of car (the Chevrolet Impala is one of the most popular models to customize), and some base their membership on shared values. All seek to serve their communities and sustain their culture through familial connections and positive, respectful environments. Clubs can serve the community in a variety of ways, including raising money for charities and providing collective family friendly gatherings for small towns and neighborhoods. In Austin specifically, the club Highclass Austin works to help less fortunate children through hosting an annual holiday toy drive for orphans in Mexico.

1963 Chevy Impala, red. Image from Bullock Museum for Review of Carros y Cultura
Courtesy of the Bullock Texas State History Museum.
1963 Chevy Impala courtesy Raul Rodriguez Jr., Round Rock

One of the earliest lowriding car clubs in Texas was founded in the 1970s by Nick Hernandez, a legendary lowrider from Odessa, Texas. The club, Taste of Latin, had 14 chapters across the state at its peak of popularity, and aside from showcasing the various creations of the lowriders, acted as a vocal outlet for Mexican American civil rights. Nick Hernandez is also the father of America’s longest running lowrider car show, the Tejano Super Show, which began in 1972. One of Hernandez’s personal cars was a 1964 Impala called the “Odessa Masterpiece,” which helped grow the Taste of Latin’s reputation for customized paint schemes. The iconic piece, the hood mural, was featured in Lowrider Magazine in 1980, and recognized in Texas Monthly as Best Lowrider in 1985. The mural features a dual-paned painting centered around two blue fairies set in a grassy waterscape, and colorful striped detailing framing the hood.

Since family is a strong tenet of lowrider culture, most car club gatherings take place on Sunday afternoons, with activities such as picnics, car shows, and cruises. Familial bonds are strengthened through time spent together, but also teaching the art of customization to the next generation. A lowrider child’s first introduction to the culture is often a Taylor Tot stroller, vintage strollers with custom paint jobs, or a custom pedal car, both displayed alongside the full-size cars in the exhibit to emphasize the intergenerational connections of lowriding. Lowriding, the exhibition tells us, is something that runs in the family, and parents who participate in the culture encourage their children to find their own ways of creative expression by teaching them lowriding techniques. A phenomenon that began as a way for children to engage with the culture, working on bikes allows parents to pass lowriding values and skills to their children, and inspires them to build their own personal connections to the culture and the craft.

Pink interior of car. Heart shaped wheel is made out of chains. Image from Bullock Museum for Review of Carros y Cultura
Courtesy of the Bullock Texas State History Museum.
1984 Chevy Monte Carlo “La Mera Mera” courtesy Mercedes Mata, Dallas

The cars themselves are the true marvel of the exhibition. Lowrider cars are extraordinary vehicles for personal expression, and the two Chevrolet Monte Carlos on display are of the most eye-catching of the group. One, “La Mera Mera,” is a dazzling pink 1984 Monte Carlo designed by third-generation Dallas lowrider, Mercedes Mata. This car features a custom pink interior, molding, exterior, and even a heart-shaped chain steering wheel. The hood’s mural depicts the creator, Mercedes, with the backdrop of her hometown’s skyline, honoring its importance to her and her family. Mercedes cemented her place in the Dallas community as the youngest woman to build her own lowrider, and she continues to advocate for other female lowriders as well as for mental health through her social media presence.

The “Blue Monte” is one of the most impressive parts of the exhibit, boasting more than thirty years of different major paint jobs and customization, and numerous awards and accolades from Lowrider Magazine. The intense dedication and work put into this car is obvious from the second one lays eyes on the Monte Carlo car, and it is difficult to put into words how stunning the artwork is. Blue Monte’s base is a sparkling royal blue paint topped with a rainbow of stripes and geometric line work that make this car truly unique. The mysticism does not end with the paint; the entire interior of the convertible is covered with a vibrant golden crushed velvet, which is also found in the trunk surrounding the hydraulic motor. Gold and reflective details are found all around the car, from the mirrored doors and center console, to the rims and engraved bumpers. And resting on top of the rear center console is a miniature version of the Blue Monte—a testament to the car’s place in lowrider pop culture. 

Blue Monte’s owner and designer, Chuy Martinez, is as much an icon to the lowrider community as the car itself. He has been an active member of Laredo’s lowrider community since he was 15 years old. Quickly becoming a prominent member of one of the oldest Texas lowrider clubs, Brown Impressions, Martinez has held the position of club president since 1982. When Martinez became the owner of the car that would become the infamous “Blue Monte,” he knew he wanted to create something that was completely unique to himself, and in 1990 he began this process by turning the car into a convertible. This iconic duo of car and designer has earned numerous show awards at car shows, including Best Full Custom, Best Metal Engraving, and even Best Lowrider of All.

Picture of Blue Monte car. Image from Bullock Museum for Review of Carros y Cultura
Courtesy of the Bullock Texas State History Museum
1975 Chevy Monte Carlo courtesy Chuy Martinez, Laredo

The cars and bikes not only represent a personal creative output, but reveal deep ties to Texan and Mexican culture through artistic expression. Under a front spotlight at one of the exhibit’s entrances rests the “Still Texas,” a 12-inch 1972 Schwinn Fastback bike designed with the familiar orange and white color scheme of the Texas favorite, Whataburger. The bike’s owner and designer, Danny Pechal, wanted to create the piece as an homage that felt purely Texan when competing around the country. Sporting an eye-catching neon orange, the small but intricate bike holds a scavenger hunt’s worth of Whataburger iconography, from the “24-Hours” sign posted on the front wheel, to the signature “W” logo emblazoned on the sides, wheels, and handlebars of the bike.

Another element of cultural representation comes through in Austin lowrider John Colunga’s 1967 Ford LTD, which displays a mixture of high-quality materials and refined technique to create two massive painted murals. Colunga used a polyurethane paint that is also used on airplanes, buses, and trains, creating murals that are not only detailed works of art, but also stand the test of time and weather. The murals, one a mélange of sky and color resembling the northern lights with a center image of the Virgin of Guadalupe, a highly significant figure in Mexican Catholic culture, is accompanied by vines of roses that encompass the frame of the car. With a green body, white roof, and red painted details, the car and its colors represent a tribute to Mexico and its culture, cemented by the Mexican flag displayed proudly in the open trunk.

John Colunga with 1967 Ford LTD. Image from Bullock Museum for Review of Carros y Cultura
Courtesy of the Bullock Texas State History Museum. John Colunga with 1967 Ford LTD.

In gazing at the intricate creations of the lowrider designers, it’s important to also recognize the small details that come together to form these pieces of art. The exhibit displays the parts of what makes a custom lowrider special in both up-close models you can touch and an interactive digital game that gives the viewer a deeper glimpse into how much work goes into creating a fully customized lowrider car. Parts of the display include a chain-link steering wheel, switches for a hydraulic system, an engraved chrome plaque, and samples of the crushed velvet and leather upholstery that is commonly found in lowriders.

From the full-size cars exhibited in the museum to the small but vitally important details of engraved chrome and fabric, every aspect of creating a lowrider is displayed for visitors to enjoy. Even more impressive than the cars themselves are the stories, of communities coming together for the less fortunate, of families finding a collective bond through multiple generations, and of individuals finding their passions and holding pride in their unique works of art. Nowhere else will one see such strong community ties, a rich cultural history, and absolutely dazzling cars all in one place. This particular collection tells the story of lowriding beautifully, and is not one to be missed.

The exhibition, which ran at the museum from May 11, 2024, to September 2, 2024, is sadly no longer on display but it remains a significant achievement.

The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Dolores del Río: Beauty in Light and Shade, By Linda B. Hall (2013)

By Ann Twinam

Linda Hall provides a compelling biography of one of the most famous and beautiful women of the twentieth century: actress Dolores del Río.  She traces critical stages from del Río’s sheltered life as a daughter of a Mexican elite family to her early marriage and transition to Hollywood starlet in the 1920s, where she figured in silent and then talking pictures; to her return south where she became a pivotal actress of the Mexican “Golden Age of Cinema” of the 1940s.  In later decades, technology revived del Río’s celebrity, when a new generation viewed her film performances on the newly-invented television.

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Hall concentrates on del Río’s professional and personal life through analysis of letters, interviews, film contracts and posters, movie reviews, and local newspapers.  These track the ups and downs of her career, her multiple husbands, her real and possible lovers, and her famous friends.  Woven throughout, are the pervasive themes of how gender, sexuality, race, transborder crossings, changing technologies and celebrity defined del Río’s career.

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Dolores del Río (via Wikimedia Commons)

Every camera loved Dolores del Río. Still, a persistent theme running throughout her career was the continuing mandate to negotiate even her astonishing beauty through the constraints of class, gender, race and Mexican-ness.  After her 1925 arrival in Hollywood she, her directors and the studios emphasized her origins as an elite Mexican, her status as a lady playing ladylike parts.  In later years, with her celebrity assured, she assumed roles that more emphasized her sexuality or challenged racial norms as she portrayed Native women. When Hollywood parts diminished, del Río returned to Mexico in 1942.  She collaborated with director Emilio “El Indio” Fernandez and co-star Pedro Amendáriz to produce some of the classics of Mexican cinema including Maria Candelaria.  She sporadically revisited Hollywood including a cameo in 1960 playing the Indian mother of “Elvis.”

Del Río was not only herself a celebrity, she moved in the circles of the famous.  Hall traces Hollywood business and social friendships that included Marlene Dietrich, Greta Garbo, Mary Pickford, Douglas Fairbanks, Charlie Chaplin, Orson Welles, and William Randolph Hearst.  Del Río also maintained her transborder contacts with Mexico, as she counted Diego Rivera, Frida Kahlo, José Clemente Orozco, Pablo Neruda, Emilio “El Indio” Fernandez, and co-star Pedro Armendáriz among her intimate friends.

orson_welles__dolores_del_rio_1941
Dolores del Rio and Orson Welles in 1941 (via Wikimedia Commons).

If there is any flaw in this marvelous biography, it seems rooted in the very ambiguities and opaqueness of del Río’s life. She never wrote an autobiography.  Hall deftly surmounts such challenges by writing “around” the business and personal life of del Río, although questions remain.  How did she overcome the dominance of husbands, directors and studios to chart her own path?  Were her first two husbands gay?  Did she engage in affairs with Greta Garbo or Frida Kahlo? How much wealth did she eventually accumulate, given the fabulous sums paid to pre-depression stars?

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Dolores del Río mural by artist Alfredo de Batuc in Hollywood, California (via Picryl).

Linda Hall has offered an engaging look into what historians can likely uncover of this enigmatic star.  She concludes that del Río “led a rich, fulfilling up-and-down life that was unusual largely because of her celebrity, her great wealth, her beauty and ultimately her power to shape her own destiny.”  Hall’s book proves to be a fascinating resource for readers interested the history of women, gender, sexuality, transborder crossings, celebrity, and film.

Linda Hall. Dolores del Río: Beauty in Light and Shade. Stanford: Stanford University Press, 2013.  

Also by Ann Twinam on Not Even Past:

Purchasing Whiteness: Race and Status in Colonial Latin America.
15 Minute History Episode 52: The Precolumbian Civilizations of Mesoamerica.
No Mere Shadows: Faces of Widowhood in Early Colonial Mexico, by Shirley Cushing Flint (2013).

Textbooks, Texas, and Discontent: The Fight against Inadequate Educational Resources

Banner image for the post entitled Textbooks, Texas, and Discontent: The Fight Against Inadequate Educational Resources

By Alejandra Garza and Maria Esther Hammack

Controversies surrounding textbooks are nothing new, especially in Texas. For years, textbook selection in Texas has grabbed headlines and generated great discontent and debate. Textbooks adopted by the Texas State Board of Education (SBOE) are unusually important because they are also adopted for use in classrooms across the country. Whatever Texas adopts, students across the United States get. In 2014, a coalition of unpaid Texas citizens who called themselves “Truth In Texas Textbooks,” presented the SBOE with a report containing 469 pages of factual errors, “imbalanced presentation of materials, omission of information, and opinions disguised as facts,” found in three world history and geography textbooks that were being considered for adoption that November. And who can forget the 2015 textbook fiasco, when the Texas Board of Education refused to allow professors to review and fact-check textbooks that were to be implemented in Texas curricula that year. Historians and other academics protested because non-experts were writing and reviewing history textbooks.

Photograph of a 2015 Texas textbook caption that grossly mischaracterized the nature of slavery
A 2015 Texas textbook caption grossly mischaracterized the nature of slavery (Coby Burren via the San Antonio Current).

But that was not the only contentious issue surrounding textbooks in Texas last year. Mrs. Roni Dean-Burren split open a Pandora’s box of controversies when she posted a picture on Facebook of her teenage son’s textbook which explicitly portrayed slaves as immigrant workers. The Texas State Board of Education had adopted the textbook, published by McGraw Hill, a few years ago and sold about 140,000 in Texas and other states. McGraw Hill was quick to respond and quench the controversy. They immediately acknowledged that they had made “a mistake” and rapidly agreed to do their “utmost to fix it.”

This year’s controversy has had a different outcome. Unlike McGraw Hill, Jaime Riddle and Valarie Angle, the authors of the Mexican American Heritage textbook and its publisher, Momentum Instruction, LLC, have yet to apologize for a widely criticized textbook. Beyond an unwillingness to acknowledge the large number of problems in their textbook, they have failed to respond to questions and comments from historians and experts challenging their work. The Mexican American Heritage textbook has more than 800 factual errors, errors of omission, and misleading representations of Mexican American history and culture.

Book cover of The Mexican American Heritage textbook by Jaime Riddle and Valarie Angle
The Mexican American Heritage textbook (via authors).

In addition to factual errors, the book is riddled with what several historians have deemed “ethnic hostility” — clearly racist remarks, blatantly condescending portrayals of Mexican Americans and their historical roles, and a large number of specific instances where the authors’ opinions straightforwardly belittle Mexican-American history, heritage, and people of Mexican descent and their accomplishments and contributions. The authors and the publisher have refused to work with experts to fix the errors and have yet to demonstrate any intent to withdraw the book from consideration for adoption by the State Board of Education in hearings scheduled for November 15 and 18, 2016. The final decision pertaining to the adoption or rejection of the textbook is set to be made on November 18, 2016.

A textbook with an extensive number of errors, with clearly racist and condescending content does not belong in any classroom. Textbooks are meant to educate and empower our future generations through an emphasis on factual history and on understanding the heritage and identity of all the peoples of the country, but the Mexican American Heritage textbook is set to do just the opposite. Its content erases Mexican American history and culture and it presents historical information in manner that misinforms, rather than educates.

Black and white image of Moses Austin
Moses Austin, 1761-1821 (via Wikimedia Commons).

For instance, a passage in the book claims that “in 1822, Moses Austin obtained the first charter to start an American colony in Texas.” As most historians know, what Austin received was not a charter, but an offer for a land grant where up to 300 colonists could move and settle in Texas, then Mexican territory, with the stipulation that they swear allegiance to Mexico and become Mexican citizens. Also, expert historians made sure to note that Moses Austin died in 1821, so by 1822, the date provided in the textbook, Austin was in fact no longer alive and could not have obtained what the authors claimed was the first charter to colonize Texas.

Last month The Guardian reported that the passages in the textbook portray Mexican Americans as “anti-education and anti-English” and depict “true Mexican identity” as being inherently in rebellion against the establishment. They write that “High School and college youth may refuse to attend class, speak English or learn certain subjects because they perceive injustice in the school system,” and claiming Mexican American prosperity is hindered by their own identity. In addition to reports in the media, the Ad Hoc Committee, consisting of a group of scholars who took the initiative to read and review the textbook last spring, have highlighted some of the most disturbing errors. In chapter 3, for example, the authors wrote that “most Mexicans weren’t literate, they could not own land, and had been given the message that they should be subdued rather than lifted up. How would they invent a system from nothing that depended on participating in political and economic life?”[1] They portray Mexican Americans as having an all-encompassing cultural attitude of laziness that makes them put off important things for “mañana,” because, according to the textbook, they “have not been reared to put in a full day’s work so vigorously.”

Contrary to those portrayals, Mexican Americans and Mexican American scholars, historians and other professionals have begun the rigorous undertaking of meticulously reviewing the textbook by tabulating historical inaccuracies, listing factual errors, and conducting extensive and in depth analysis of the historical content of the textbook. The Mexican American scholars and the community were quick to organize in Austin and across Texas, and have managed to coordinate with other scholars, and historians across the country to write a strong case against the Mexican American Heritage textbook, so that it is not adopted by the Texas State Board of Education in the November hearings. The Ad Hoc Committee presented its report this past summer to the Texas State Board of Education’s Representative, Ruben Cortez, Jr., to explain why the proposed textbook was inadequate, how it failed to meet basic standards and guiding principles in the history profession. They provided an extensive list of suggested revisions to the publisher, suggestions that today, at one week until the hearing, have gone vastly unheeded.

Close-up photograph of the six flags over Texas emblems under state capitol dome
The Texas State Capitol (via Wikimedia Commons).

Here at UT Austin, the University of Texas Textbook Review Committee has six members working under the guidance of Dr. Emilio Zamora, of the UT Austin History Department, to produce a complete annotated list of factual errors, omissions, and misrepresentations, and also a list of suggested revisions. The committee’s goal is to serve historians and experts such as Dr. Zamora to prepare a written response based on their findings and historical evidence, to present to the Texas State Board of Education on November 15, and for that response to help prevent the Mexican American Heritage textbook from being adopted.

Despite the documented factual errors and wide criticism of the textbook, the hearing is not going to be an easy one. Conservative politicians have been supporting adoption of the textbook. For example, David Bradley, the Republican state representative for Southeast Texas on the Texas Board of Education, said that he had originally voted against the call for textbooks because he considers Mexican-American studies to be discriminatory against Americans of other ethnic backgrounds. He now plans to vote to adopt the book, because he is “going to give them what they asked for.” Bradley added “they wanted a course, and they wanted special treatment, and we had publisher step up.” He is intent on casting his vote for the adoption of this textbook.

The Main Building at the University of Texas - Austin (via Wikimedia Commons).
The Main Building at the University of Texas – Austin (via Wikimedia Commons).

Criticism of the textbook has come from historians across the nation, professional organizations, and activists’ platforms, including American Historical Association. In September, the AHA wrote a letter of concern to the Texas State Board of Education regarding the textbook because, they wrote, “the textbook does not adequately reflect the scholarship of historians who have worked in the field of Mexican American history, or measure up to the broad standards of history as a discipline.” The American Historical Association urged the Texas Board of Education “reject the use of this textbook as an option for institutions within the purview of the board’s adoption policies.”

We hope that more allies come to our support, and that many scholars, historians, educators, and students show up at the William B. Travis Building at the State Capitol for the hearings on November 15. It is imperative that textbooks such as The Mexican American Heritage do not get adopted. A textbook on Mexican Americans or Mexican American history or any other history that is filled with errors and racist allegations should not be used to educate our children, not now, not ever.

[1]District 2 Ad Hoc Committee Report on Proposed Social Studies Special Topic Textbook: Mexican American Heritage, presented to Ruben Cortez, Jr., State Board of Education Representative, September 6, 2016.


Board of Education agendas and information for the November 15th-18th meetings can be found here.
A map indicating the building location can be found here.
You can find out who your SBOE representative is here, and can contact members of the SBOE here.


You may also like:
Chris Babits offers Another Perspective on the Texas Textbook Controversy.
Christopher Rose recounts his experience testifying before the SBOE in this blog post.
NEP contributors relate what happens When a Government Tells Historians How to Write and How to Teach.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Mexico-US Interactions

By Mark Sheaves

When Donald Trump launched his Presidential bid in June he trumpeted “I will build a great wall on our Southern border” to stop the influx of “drugs”, “crime”, and “rapists”. Portraying Mexicans, and Hispanics in general, as a dangerous invading Other has a long history in the USA and the question of increasing security along the Rio Grande will certainly dominate debate as the election draws closer.

Based in a border state, the historians at UT Austin are in a good position to offer historical perspectives on the Mexican-US borderlands. Below we have compiled a selection of articles on this topic previously published on NEP. These insights add much needed context to counter the clear-cut separation of the US and Mexico evident in Trumpian political rhetoric.

To start, Anne Martínez contextualizes the economic ties between the United States and Mexico during the twentieth century and discusses the ways Salman Rushdie and Sebastião Salgado conceptualize the US-Mexico borderlands.

The Mexico-US border is often talked about as a religious frontier dividing the Catholic South from the Protestant North. However, as Anne Martínez shows, Catholics on both sides of the border were very much part of the history of Mexico-US interactions. Read more about the Catholic borderlands between 1905 and 1935 and a list of recommended further reading.

martinezcover

The Mexican Revolution knew no borders. People quite freely moved between Texas and Mexico as Lizeth Elizondo highlights in her review of Raul Ramos’ War Along the Border: The Mexican Revolution and the Tejano Communities.

The “War on Drugs” often dominates discussions about Mexican-American relations. UT graduate student Edward Shore broadens the discussion to a global level arguing that the violence, disorder, and political, social, and economic instability associated with the drug trade has a long history with repercussions across the world.

While relations between Mexico and the United States are commonly discussed in negative terms, this has not always been the case. Emilio Zamora’s book Claiming Rights and Righting Wrong in Texas highlights the most cooperative set of relations in US-Mexican. Could this serve as a model for what is possible?

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On 15 minute history, Miguel A. Levario from Texas Tech University (and a graduate of UT’s Department of History) discusses Mexican immigration to the US, and helps us ponder whether there are any new ideas to be had in the century long debate it has inspired—or any easy answers.

Over the past few years the Texas State Historical Association (TSHA) has increasingly focused on the history of Mexican Americans living in the state. History Professors Emilio Zamora, University of Texas, and Andrés Tijerina, Austin Community College,  are co-editing the forthcoming Tejano Handbook of Texas. And Dr Cynthia E. Orozco discusses the increased presence of Latinas and Latinos at the 2015 meeting of the TSHA.

Policing the Mexican-American border is not a new issue. Christina Salinas discusses the Texas Border Patrol and the social relations forged on the ground between agricultural growers, workers, and officials from the U.S. and Mexico during the 1940s.

Texas Border Patrol

Texas Border Patrol

The history of Mexican-American relations extends back into colonial history as Not Even Past’s series on the Entangled Histories of the Early Modern British and Iberian Empire and their Successor Republics demonstrates. Start with Bradley Dixon’s excellent introduction Facing North From Inca Country: Entanglement, Hybridity, and Rewriting Atlantic History and then explore the following:

Christopher Heaney reviews Poetics of Piracy: Emulating Spain in English Literature (University of Pennsylvania Press, 2013) by Barbara Fuchs

Jorge Esguerra-Cañizares discusses his book Puritan Conquistadors: Iberianizing the Atlantic, 1550-170 (Stanford University Press, 2006) on Not Even Past.

Renata Keller discusses Empires of the Atlantic World: Britain and Spain in the Americas, 1492-1830 (Yale University Press, 2007) by J.H. Elliott

Ernesto Mercado Montero discusses Ordinary Lives in the Early Caribbean: Religion, Colonial Competition, and the Politics of Profit, by Kristen Block (2012)

Mark Sheaves reviews Francisco de Miranda: A Transatlantic Life in the Age of Revolution 1750-1816, by Karen Racine (2002)

Ben Breen recommends Explorations in Connected History: from the Tagus to the Ganges (Oxford University Press, 2004), by Sanjay Subrahmanyam

Maria José Afanador-Llach recommends Colour of Paradise: The Emerald in the Age of Gunpowder Empires, by Kris Lane (2010)

And finally, Jorge Cañizares Esguerra recommends Felipe Fernández-Armesto’s Our America: A Hispanic History of the United States (2014).

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