Popular culture has long conflated Mexico with the macabre. Some persuasive intellectuals argue that Mexicans have a special relationship with death, formed in the crucible of their hybrid Aztec-European heritage. Death is their intimate friend; death is mocked and accepted with irony and fatalistic abandon. The commonplace nature of death desensitizes Mexicans to suffering. Death, simply put, defines Mexico. There must have been historical actors who looked away from human misery, but to essentialize a diverse group of people as possessing a unique death cult delights those who want to see the exotic in Mexico or distinguish that society from its peers. Examining tragic and untimely death—namely self-annihilation—reveals a counter narrative. What could be more chilling than suicide, especially the violent death of the young? What desperation or madness pushed the victim to raise the gun to the temple or slip the noose around the neck? A close examination of a wide range of twentieth-century historical documents proves that Mexicans did not accept death with a cavalier chuckle nor develop a unique death cult, for that matter. Quite the reverse, Mexicans behaved just as their contemporaries did in Austria, France, England, and the United States. They devoted scientific inquiry to the malady and mourned the loss of each life to suicide.
Between EU’s aspiring saint and disillusioned rebel: hegemonic narrative and counter-narrative production in Poland
