Welcome to the M-J: Center For Revolutionary Nationalism and Ideological Research and Organization

The Myth of the Vanishing Race
Cultural Extremists
On the 'Nican Tlaca' Enigma
The Myth of the Vanishing Race
The Mestizo Concept: A Product of European Imperialism
El concepto de indio en América
OBITUARIES: G. Tantaquidgeon, 106
Christopher Columbus - on trial
Charioteer of the Gods/ Alien Versus Predator
The International Jew
On The Jewish Question
Anthropophagy: TRUE CANNIBALISM!
On Human Sacrifice
Sacrificios Humanos entre los Mexicas, Realidad o Fantasia?
Sacrificios Humanos
Death Be Not Strange
Jack D. Forbes: Eurocentric Concepts Harm Native People and What Do We Mean By America and American
Contra la deformación histórica-cultural
Nuestra Cultura Indígena
On the Spanish Catholic Inquisition
Myths of the Spaniards and Puritans
On the behavior of the Europeans toward the Native Americans
The Role of Disease in 'Conquest'
Germs, Plagues, Famine, Invasion, Friars, And Native Allies!
"Religious Aspects of the Conquest of Mexico"
There is no word for 'Devil' in the Nahuatl Language
Origins of First Americans Research
Links to Further research On the Origins of the First Americans
The Finding and Founding of Tenochtitlan
Attack on the Copernican Theory
Of the basis which the Indians have for worshipping the sun
ADDENDUM II: The Florentine Codex
Rabinal Achi: Act Four--Inside the Fortress
Cultural Visibility and the Cora
Los Voladores and the Return of the Ancestors
War Songs of the Tenochka
Cantares Mexicanos
Viva Mi General Francisco Villa!
In Spirit of Agustin Lorenzo
Corridos y Canciones del Pueblo
Poems & Speeches & Prayers & the Enemy Invasion
Second Chapter, Which Telleth of the Moon
Men Who Became Gods!
The Mexica or Mexiti
In Ixiptla In Teteo!
Teotecpillatolli: Noble Sacred Speech
Nahua Invocations
Cuento: La llorona
Puerta del Diablo: El Salvador
Moctezuma el Magnifico y la Invasion de Anahuak
In Blood and Fire!!
Excerpts of the Geneva Protocols
Amendment V, and The Universal Declaration of Human Rights, Article 18
Paper Wars
The Defense of Duffer's Drift
The Battle of the Bulge
Truth and Falsehood in War-Time
The Bryce Report
Sun Tzu: Arte de Guerra
Sun Tzu: On Spies
We Believe and Profess
Mushashi: Cinco Anillos
Sixth Chapter, which telleth of the men, the valiant men
Seeds of Revolt in the Americas: Synopsis
'Jihad Against Jews and Crusaders' & 'License To Kill'
Jose Ortega Y Gasset: On Plato's 'Republic' and On Forms of Government
Thomas Paine (17371809). Common Sense. 1776 [Excerpts]
Against Exploiters of Lakota Spirituality
Introduction to Deloria's "We Talk, You Listen"
My Tayta Jose Maria and the Indian aspect of the Peruvian Revolution
Philip Deere, Longest Walk speech
Bacbi'awak: 'Made To Die'
Born Gods!
Prologue: "The Stars We Know: Crow Indian Astronomy and Life-ways"
Black Elk Speaks: Visions of the Other World
Miantinomo, Acuera, and Tecumseh, Hatuey Speaks
Chief Seattle Speaks
Chief Red Cloud Speaks
Hopi: A Message for All People
On Judeo-Christianity
"LET'S MAKE A SLAVE" by Willie Lynch
On Slavery
On Indian Casinos
¿Quién Gobierna el Mundo?
Frida Kahlo is Not Our Hero!
Links to Movies and Films
General Links to Musica del Pueblo (Songs and Music Videos)
General Philosophy & Mytho-Religious Links
Links to Online Magazines and Newspaper
Researchers Tools and Links
Links to General Science, Almanacs & Geography
Search Engines
Literature & Biography Links
Links to Art, Architecture, & Museums
LINKS to Political and Cultural Pro-American-Indigenous Organizations

Cortes y la Malinche
Colegio San Ildefonso. México
Aut. José Clemente Orozco


The story is about the Indian Tizoc (Pedro Infante) who falls passionately in love with a white girl (Maria Félix) whom he mistakes for the Virgin Mary. He thinks that she has agreed to marry him when she hands him her handkerchief (a symbol of commitment in his culture). The story, of course, ends tragically for all involved with the girl accidentally killed and Tizoc committing suicide with the same arrow so that their souls can enter two doves and continue to sing to "Tata Dios."


La historia de un indio que da la vida por amor a una mujer blanca, confundiéndola por su belleza con la Vírgen María, luchando contra la sociedad, los prejuicios y la raza. El cree que ella se va a casar con él cuando ella le regala su pañuelo, costumbre dentro de su pueblo indio. La mujer muere accidentalmente a causa de una flecha y el indio con esa misma flecha se suicida para que sus almas sigan juntas en el más allá cantándole a Tata Dios.

'Te quiero más que a mis ojos'                  *
* (Raúl Lavista)           
*           ACORDES DE PEDRO INFANTE                 *
Ti quero más que a mis ojo,
más que a mis ojo ti quero,
pero quero más a mis ojo,
pero quero más a mis ojo 
porque mis ojo ti veron.
Y si tú los queres
te los entriego niña
pos ya sabes que eres tú
para quin quero mis ojo.
Ti quero más que a mis ojo,
más que a mis ojo ti quero,
pero quero más a mis ojo,

pero quero más a mis ojo 
porque mis ojo ti veron.





Definition Field Listing
The site of advanced Amerindian civilizations, Mexico came under Spanish rule for three centuries before achieving independence early in the 19th century. A devaluation of the peso in late 1994 threw Mexico into economic turmoil, triggering the worst recession in over half a century. The nation continues to make an impressive recovery. Ongoing economic and social concerns include low real wages, underemployment for a large segment of the population, inequitable income distribution, and few advancement opportunities for the largely Amerindian population in the impoverished southern states.

Definition Field Listing
noun: Mexican(s)
adjective: Mexican
Ethnic groups:
Definition Field Listing
mestizo (Amerindian-Spanish) 60%, Amerindian or predominantly Amerindian 30%, white 9%, other 1%
Definition Field Listing
nominally Roman Catholic 89%, Protestant 6%, other 5%

Definition Field Listing
Spanish, various Mayan, Nahuatl, and other regional indigenous languages

Definition Field Listing
16 September 1810 (from Spain)


Because a majority of its inhabitants are Indians, Guatemala is also one of the saddest countries in the world.  Officially these small, brown, peaceful, resigned, and often drunk men make up 53 percent of the population.  But they make up more than 70 percent if we take into account all those who, on leaving their mountains, call themselves 'ladinos', mestizos, and live in the cities.  Despite their name not a single drop of Spanish blood runs in their veins and they have lost their tribal structures and their community-owned lands. 

Taken from:



MODERN WARFARE: A French View of Counterinsurgency

Read Also:
The Mestizo Concept
. .  .  .

For the purposes of this article the word mestizo will be used as the equivalent of all such words. It should be kept in mind that there are several distinct ways in which the term mestizo is used:

(1) As a simple description- a person, or a group, who possesses a recent mixed background;

(2) As a kind permanent ethnic or caste categorization- a person, or a group, who is not only of mixed background but whose ethnic nature, or social status, is also mixed;

(3)   As a strictly biological concept, referring only to mixture through sexual reproduction;

(4)   As a cultural concept, referring to a mixture of customs, ways of behaving, and so on.

.  .   .   . 
"In Mexico an indio who puts on shoes, learns Spanish, and moves to a larger city becomes a non-Indian (he becomes mestizo or a Mexicano).

In Peru an Anishinabe woman who sets up a small shop becomes a chola. She is no longer an india.
In Guatemala a Cakchiquel who learns Spanish and moves to the city
becomes a ladino. He is no longer indio.
In Peru, Bolivia, Mexico, and elsewhere, millions of people who were indios just a few years ago are now officially campesinos. Bolivia has no more Anishinabegs, only peasants.
In Brazil an Indian who takes up farming away from a tribal village
becomes a caboclo or perhaps a mestizo or simply a Brazilian peasant.
In the United States an Indian whose reservation is terminated
becomes officially a non-Indian.
In Canada an Indian whose group never signed a treaty or received a
reservation is a metis.
In the United States many Chicanos of unmixed physical appearance are classified as whites with Spanish surnames.

In Mexico a man of complete Indian appearance who wears a suit, has a college education, and speaks Spanish has to be mestizo, since he
could never be an indio."

The Mestizo Concept: A Product of European Imperialism
By Jack Forbes




Brave New World by Aldous Huxley


The story concerns Bernard, an alpha whose programming is a bit off--
he is discontented and desires to spend time alone just thinking or
looking at the stars. At one point he takes Lenina on a vacation to
the savage reservation in New Mexico. There he discovers John (the
Savage), son of Linda who had visited the reservation more than 20
years previously and was accidentally left behind. When she
discovered she was pregnant (the ultimate humiliation!), she had to
remain among the savages. John returns to the Brave New World where
he is feted as the Visiting Savage. However, he cannot adapt to this
totally alien society and, ultimately, he takes his own life.


And here is a film that deals with both the "Vanishing myth" and
the "Pueblo Revolt of 1860":

PBS/The Institute of American Indian Arts, 1992

Location: Acoma Pueblo, Santa Clara Pueblo, San Juan Pueblo, Taos
Director: Diane Reyna
Cast: Host: Conroy Chino

Surviving Columbus won the 1993 George Foster Peabody Award, and the
Ohio State Awards, 1994.



The Last of the Mohicans


View Picture:

The Myth of the Vanishing Race

By David R.M. Beck
Associate Professor, Native American Studies, University of Montana
February, 2001

By the early 20th century, when Edward Curtis began the work on what came to be the twenty-volume publication featured on this

website, American Indian nations and people were largely viewed by scholars, government officials and the public at large as a vanishing race. This belief was buttressed by two scholarly theories: 1) the view that America's continental "Manifest Destiny" was successfully completed in geographic terms, that the "frontier" had been closed by Euro-American expansion into every part of this nation; and 2) Social Darwinism, which posited that cultures battled with each other in an evolutionary contest in which one was destined to triumph and the other to fade into extinction. This theory dovetailed both with demographic evidence, embodied in a precipitous drop in Native populations, and with the federal policy of forced assimilation, which even most supporters of Indian people believed to be the only hope for Indian survival in the new century. In popular terms, these views were reinforced in wild west shows, world fairs, art, literature and a variety of other venues, all of which helped lay the foundations for the American public's long-standing misinterpretation of American Indians.

Vanishing race - Navaho
Vanishing race - Navaho

By Curtis's time American Indians had endured a highly destructive, centuries-long assault on their homelands, their societies, and their cultures in physical, spiritual, and emotional terms. Under the guise first of religion and then science, Euro-American invaders had stripped the indigenous communities of this continent of nearly all of their land and resources, and carried forth an all-out attack on their languages, religions, educational systems, family structures, and systems of governance. For centuries missionaries, soldiers and government officials led this assault. By Curtis's time, humanitarian reformers, social and physical scientists, and artists lent their authority to these efforts as well.

Rapid population decline followed, and sometimes preceded, Euro-American invaders, caused not only by warfare and capture for slavery, but by diseases which Europeans had brought to this continent. The combination of violence and disease caused some tribal communities to lose as much as ninety percent of their member populations. As wave after wave of disease hit at times of early contact, communities might lose a quarter to a third of their populations time and again. This type of population loss continued well into the nineteenth century, as western tribes had first contact with Euro-Americans, and as eastern tribes were forced one after another to remove from their homelands to west of the Mississippi, with conditions weakening old and young alike, making them more susceptible to starvation and disease. All in all, a land that may well have held seven to ten million American Indians at the time of Columbus's arrival contained approximately a quarter of a million by 1900.


Myth of "The Vanishing Race" Endures

This imagery had long been a part of popular culture, but the massacre at Wounded Knee in 1890 and the end of the Plains Indian wars, Frederick Jackson Turner's 1893 announcement that the American Frontier had closed, and the federal attempts to forcefully eradicate Indian culture and assimilate Indians into American society all converged in the late 19th and early 20th centuries to firmly cement that imagery as a myth of a vanishing race, with the notion that Indians are historical features of an American landscape, not functioning members in a modern society. Ironically the federal policy of forced assimilation was in itself a recognition that Indians had not disappeared from America, and the official reversal of that policy in the 1930s, however effective or ineffective that reversal may be judged to be, was also an acknowledgement that Indians had not vanished as either a people or as political communities. Indian cultures, though badly damaged by all of this, managed to survive in reality, but not in the mythology of the larger culture. It was within the context of this mythology that Curtis took these photos, and his doing so contributed in no small way to the continued pervasive presence of the myth of the vanishing race in American society even into the present time.

You Can Read the article in its entirity by clicking:



Stolen Continents: The "New World" Through Indian Eyes. by Ronald Wright.

Notes by Dr. Steve Collins, for North American Indians, SO-126.

Part 3: Rebirth.


In 1810, father Miguel Hidalgo asked his countrymen, over half of whom were Indian, "Will you free yourselves?" as he waved the Banner of Tonantzin-Guadalupe. He wanted to recover the land that had been stolen three hundred years earlier. He had an army of 80,000 troops. But he waited. Had he attacked immediately he might have won. He was captured and died before a firing squad in 1811.

In 1815, Jose Maria Morelos, a more radical priest shouted the names of Moctezuma and cuauhtemoc and for a time controlled part of the Empire. But he too was shot in 1815.

Benito Juarez, born in Oaxaca in 1806, was a Zapotec. First Indian leader since pre-colonial times. Hernan Cortez had made Oaxaca his personal fiefdom. Juarez, who became a Lawyer and congressman introduced a bill to confiscate Cortez land for the state, and fought for Indian rights in the courts. (244). Juarez further abolishes military/church immunity from court suit. In retaliation conservatives pass Lerdo Law which abolishes communal property. Civil war emerges in 1858 and in 1861 Juarez becomes President.

(MALINCHISMO= after Cortez's mistress, it means a desire for anything foreign.)


Post-Revolutionary Mexico - The Mexican Revolution as Myth and Memory

Mestizaje, Indigenismo, and Nationalism

Race: a fluid category

Biological racism was abandoned

Indigenismo: defense of Indigenous culture (Manuel Gamio, Alfonso
Caso, José Vasconcelos, Gonzalo Aguirre Beltrán, Moisés Saenz)

Urban, non Indian intellectuals (Indigenismo was not an "Indigenous"

Sought to protect Indians from abuse

Espoused paternalistic, racist, and homogenizing views of Indians

Purpose: Assimilation, integration

Mestizaje was glorified as the new "racial" synthesis

Mestizos were deemed "better" than "pure" species
(Vasconcelos' "Cosmic race")

Mexico as a "mestizo" nation; mestizaje as the "carrier of the
national culture of the future"

The Mexican mestizo nation as a product of the revolution

The role of education in the creation of the new Mexican nationalism

Secretaría de Educación Pública (SEP): powerful centralizing tool,
established in 1921; José Vasconcelos, director (1921-24)

Between 1921 and 1940: extended jurisdiction from capital to states;
controlled 12,561 rural primary schools, 720,000 students

After 1930, emphasis was in the rural areas

Rural primary teachers: from 6,504 in 1930 to 19,134 in 1940

Enrollment in public primary schools: 34% in 1928; 54% in 1940

Also, after 1930: textbooks began to present the official views of
the post-revolutionary state

State intellectuals and other agents constructed the revolution as a
popular movement against Porfirio Díaz's dictatorship

Celebrated heroes (Zapata, Villa, Carranza)
[75th anniversary coin]

Rebellion and struggle for social justice were emphasized

Moved the focus to the countryside

Rejected religious "superstition" and priests' exploitative practices

Gave children a role in the construction of the fatherland

Used popular music to disseminate ideas; compiled folklore and

"Misiones Culturales" and "Escuelas Rurales Normales" were created;
magazines such as "El maestro rural"

A "national" (mestizo) culture was celebrated and disseminated
(the "browning of Mexican culture")

Teachers were agents of the state, the party, and the "nation"
(likened to missionaries)

"Confederación Nacional de Trabajadores de la Educación" (1932)

Cárdenas: "socialist" education (teachers as agents of radical
agrarismo, vanguard of the agrarian reform)

Education in practice was not exempt of cultural and political
conflict and contestation (Cristeros vs. teachers, teachers vs.
peasants, local leaders vs. state authorities)

The Muralist Movement

Diego Rivera

David Alfaro Siqueiros

José Clemente Orozco

"They are makers of the Revolution. They have given the Revolution
corporeal form … captured by the senses" (Roberto de la Selva, 1936).

José Vasconcelos (1929):

"In Mexico I had success in establishing the state as patron, and
the state has its own philosophy, no matter how mediocre it might
be. The State is short sighted and sectarian, serves the party and
not the people, but nevertheless is better than the commercial
patrons of exhausted Paris "schools". The majority of artists in my
time voluntarily accepted the guidance of their official patron, who
true to his duty gave them not only economic support, but a fixed
route for their creation."


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I turn to Simplicity, I turn again to Purity!

Welcome to the Mexican-Jaguars' Stronghold!

Lucio Cabañas

¡De nican para tech quixtizque xtopa tech mictizque!
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