La Adopción de las estampas jaliscienses en el imaginario nacional mexicano mediante la educación = The adoption of the Jalisco symbols in the mexican national imaginary through the education

Abstract

Des de finals del segle XIX, l'Estat mexicà, que tenia urgència per construir la unitat nacional, va promoure els símbols que servissin per crear aquesta cohesió. Per això, es va valer de les estampes i símbols emblemàtics de la identitat de la nació: el charro, el mariachi i el tequila, elements populars entorn dels quals es va anar construint un imaginari cultural, que va acabar per ser acceptat per la resta dels mexicans devers el 1940. Aquest article analitza el paper que l'escola va exercir en aquest propòsit, com a generadora de valors culturals i de construcció de la identitat mexicana i com a instrument per proposar una visió del món que definís la comunitat nacional.Since the end of the 19th century the State of Mexico emerged from national unity, promoted the symbols that gave rise to a major cohesion. In order to do this, the most emblematic images of national identity such as the charro, tequila, and the mariachi —used as popular elements that built a common cultural imaginary— were accepted by the rest of Mexicans around 1940. This article analyses the role played by the school in the promotion of cultural values and of «the Mexicanity» as a tool to propose a world-view that defines a national community. We will begin by pointing out the importance of the Congreso Nacional de Instrucción Pública (1889-1890), at which matters of unification were prominent and where postulates of a centralized scientific policy were raising. In later conferences, the need to create a national Mexican school is present in order to train citizens to know the great ideals of the persecuted nationhood. Besides of the deep social, economic and political changes of the 19th century, the existing ideological fights in defining the project of the country and in forging a national identity are also highlighted. We specially focus on the eternal debate in the educational field between «what is indigenous» and «what is Spanish» initiated by the revolutionary movement in 1910. How should revolutionary education be? How should be use school to achieve the oldest wish of national unity? Contributions of Manuel Gamio and José Vasconcelos are exposed. Their different educational views range over the value of Spanish language use and the indigenous languages use in education. On the other hand, other events such as the Guerra Cristera and the implementation of the socialist education system divided the Mexicans. Since Ávila Camacho Government, after Lázaro Cárdenas, a national unity policy was promoted again. The most burning and troubled issues were put aside, promoting religious neutrality and teacher’s professionalization. In this process, teachers lost their role as social promoters. During these years, History and Civics programmes and school manuals reflected the ideal of the Mexican man identified with the charro (inseparately connected to the mariachi and tequila), even when he had nothing to do with some Mexicans from Chiapas or from Yucatán. These original elements of different rural areas are those incorporated from the school and, also, from everyday life to the unitarian imaginary and then, projected to the national and international scenario.Desde fines del siglo XIX, el Estado mexicano urgido de la unidad nacional promovió los símbolos que dieran esa cohesión, para ello se valió de las estampas emblemáticas de la identidad de la nación: el charro, el mariachi y el tequila, elementos populares en torno de los cuales se fue construyendo un imaginario cultural, que acabó por ser aceptado por el resto de los mexicanos hacia 1940. Este artículo analiza el papel que la escuela jugó en este propósito, como generadora de valores culturales y de «mexicanidad», como instrumento para proponer una visión del mundo que definiera la comunidad nacional