by Angelo Moreno
It’s not exactly accurate to say that I am an alum of the graduate program in history at CMU because I quit the program almost as soon as I began, realizing very early on that I didn’t have the guts for the kind of work it required. But I never quit a real and genuine interest in history as a discipline and as a way of asking questions about the world. After quitting, I became a librarian and have been working in libraries for about six years now, including a stint at the Clarke Historical Library. I have never been directly cut off from the world of professional historians, much less people associated with, in one way or another, CMU’s history department.
When Marcel asked me to contribute to this blog, I wanted to say no. What would I write about? I am not even an alum! I thought about it for a bit and remembered that a question had been circulating in my mind for the last couple days as a result of my current job teaching research methods (supposedly) to the children of the wealthy elite at a private high school in Mexico. It turns out that some of these privileged teenagers have a genuine and somewhat enthusiastic interest in “history.” Specifically, they are nostalgic for a period of time in Mexico that neither they nor even their grandparents actually experienced: the dictatorship of Porfirio Diaz from 1876-1911. As a casual student of Mexican history, this nostalgia startles me. The most widely accepted scholarly narrative of the Porfiriato, as the period is known in Spanish, is that it was characterized by, among other things, a dictatorial government that restricted the rights of the people of Mexico. In addition, the regime carried out organized violence against rural and indigenous communities in order to forcibly implement its idea of order and progress in the country (Turner 1969; Balbas 1927). How could Mexican teenagers in 2019 be nostalgic for that?
Like a good librarian, I played around in scholarly databases for the answer. I quickly came across an article written by Dr. Jacqueline Avila (2016), a scholar at the University of Tennessee. Avila (2016) analyzed a genre of film that emerged in Mexico during the 1940s called cine de añoranza porfiriana, or “films of Porfirian longing.” According to Avila (2016), these films “nostalgically shape[d] the period as a carefree, bygone era for the bourgeoisie, a utopian space far from the social, political, and economic instability taking over Mexico during the late 1930s and 1940s” (p. 2). This line resonated with what I have come to observe about my elite students: though they are not, on the whole, an intellectually curious lot, they are most certainly, at this early stage in their lives, products of their bourgeoise households. As such, they often uncritically express anxiety about what they see as a socially, politically, and – most important for them – economically instable country. Many of them fear that the most recently elected president, the leftist Andrés Manuel López Obrador (AMLO), will bring chaos and stagnation to the country by curtailing the privileges of, quite literally, their families and their class. Avila (2016) described the porfiriato as a time when
“[c]ommerce and industry flourished, giving rise to new consumer cultures, lifestyles, and social stratification, and the Porfirian elite class became the embodiment of cosmopolitanism. The wealthy, perceiving themselves as the pillar of civilization, enjoyed the pleasures of the Porfirian regime by means of all things foreign…” (p. 4)
It would not be a stretch to use this same language to describe the last couple decades of neoliberalism in Mexico, and I believe my students are unconsciously aware of this. They perceive that with the election of AMLO to the presidency, this period is coming to an end. Perhaps, then, their anxiety and invented nostalgia is logical?
For those of us who have imagined and fought for a world in which many worlds fit, and a world free of exploitation and oppression, these are scary times in the western hemisphere. It would be easy to simply write off this Porfirian longing as bizarre, “ignorant,” and marginal, but I fear that it is more than that. I fear that my students are genuinely willing to defend their privileges and comfort up to the point of accepting and supporting a political regime that uses violence and coercion to maintain “order” and to keep them isolated from the great majority of their compatriots. Nostalgia and history are not the same. Historians have a duty to aggressively interrogate nostalgia if they are interested in truth and justice.
Avila, J. (2016). México de mis inventos: Salon Music, Lyric Theater, and Nostalgia in Cine de añoranza porfiriana. Latin American Music Review, 38(1), 1-27. DOI: 10.7560/LAMR38101
Balbas, M. (1927). Recuerdos del Yaqui: Principales episodios durante la campaña de 1899 a 1901. Mexico City: Sociedad de Edición y Librería Franco Americana
Turner, J. K. (1969). Barbarous Mexico. Austin: University of Texas Press.