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Estudios de Historia Moderna y Contemporánea de México
Revista Activa *
ISSN: 0185-2620
Semestral
Historia
Universidad Nacional Autónoma de México
México

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en: The Mexican calendar of festivities commemorates, as elsewhere in the Catholic World, All Saints and the Day of the Dead on November 1st and 2nd. This article recounts the details of these days in a larger period of its modern, cultural history, allowing the corroboration of the origins and permanencies of customs and traditions that refashioned both festivities in Mexico City. Both days were thus experienced as festivities divided into several acts, which included special solemnities as well as shared entertainment, and in which all social sectors participated in spite of their profound contrasts. It is also possible to observe the endurance of these characteristics in our days, basically associated with diverse attitudes towards death, its rites, and main symbols. All Rights Reserved © 2015 Universidad Nacional Autónoma de México, Instituto de Investigaciones Históricas. This is an open access item distributed under the Creative Commons CC License BY-NC-ND 4.0.>>>
María del Carmen Vázquez Mantecón
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en: The work undertaken by officials and promoters of the Alienation of Church Wealth, resulted in the benefit of some liberal politicians and, at the same time, in the division of property among other social sectors. The objective of this research is to analyze the mechanisms that allowed three Liberal government officials benefit from the process of ecclesiastical confiscation in the Mexican capital, between 1856 and 1858. The basic hypothesis of this paper is that the process of ecclesiastical confiscation had two consequences: property grabbing by representatives and officials, but also the pursuit of awards for the benefit of Mexican society then.>>>
Pablo Muñoz Bravo
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en: The article proves that the anarchists of the Mexican Liberal party neither were identifying, or did not even want to be called “magonistas”, for being a way of calling them that it was opposite to their ideology. Ricardo Flores Magón stated clearly that the use of the above mentioned term was to confuse the Mexican people and to compare them with other isms that denigrated them. They did not wanted personalizing, neither authorities, nor chiefs, due to the fact that the personal interests superimpose to collective ones. Similarly, the use of “magonismo” arises from federal authorities in their persecutory zeal. Later, Historiography, in two big lines, has used the term to explain the participation of members of the PLM, nevertheless, it is a form that contradicts the ideology of those who purport to describe.>>>
Marco Antonio Samaniego López
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en: Based on unpublished archive sources, this paper examines in depth the role played by Mexican consul Gilberto Bosques and the Mexican Consulate in Marseille between 1940 and 1942, in relation to the rescue of European (non-Spanish) refugees. The fundamental role played by assistance groups in obtaining visas for refugees is analyzed, as well as the bureaucratic operation of the consulate and the fact that hundreds of visas were not delivered to their recipients, due to the imposition of demands that were impossible to meet. While collective memory sees Bosques as working in a state of exception, the historical sources consulted portray him working in normal conditions of Mexican bureaucracy: a normality that appears detached from the surrounding context of war and persecution.>>>
Daniela Gleizer
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Laura Rojas Hernández
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Ángel Rafael Almarza
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Rodrigo
Universidad Nacional Autónoma de México
México
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Carlos Ortega Ibarra
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Valeria Sánchez Michel
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