Elena Poniatowska 1933-
Mexican journalist, nonfiction writer, novelist, short story writer, and essayist.
The following entry provides an overview of Poniatowska's career through 1997.
Poniatowska is one of the most highly regarded contemporary Mexican writers. Her writing demonstrates a strong concern for the voiceless and silenced segments of Mexico's populace. Poniatowska is known for her use of the novela-testimonio (testimonial novel), which utilizes a realistic storytelling style, and her works are widely noted for bringing recognition to the marginalized and ignored classes of society.
Poniatowska was born in Paris, France, on May 19, 1933. Her mother was Mexican, and from a wealthy family that lost their land during the Mexican Revolution. Poniatowska's father was descended from Polish royalty who were forced from Poland during the partitions of the country in the late 1700s. At age eight, during World War II, Poniatowska moved to Mexico with her mother and sister while her father remained in France to fight the Germans. Because French and Polish were the only languages spoken in the house, Poniatowska learned Spanish from the household servants. After finishing her secondary school education in the United States, she received a scholarship to attend Manhattanville College, then returned home to her adopted country, Mexico. Her writing career began in 1954 as an interviewer for the Mexico City newspaper Excelsior. In 1955 she began working for the newspaper Novedades. Her first novel, Lilus Kikus, was published in 1954, but it was Poniatowska's second novel, Hasta no verte, Jesús mío (1969; Until We Meet Again) that brought her critical acclaim and international attention. Poniatowska resides in Mexico City, where she continues to work as a staff writer for Novedades.
The majority of Poniatowska's writing exposes oppression. In La noche de Tlatelolco (1971; Massacre in Mexico) she relates an account of the protesters that were massacred in October, 1968, in Mexico City, Mexico, by the Mexican government. The massacre arose out of growing tension between students of UNAM (the National Autonomous University of Mexico) and the government. Due to the approaching 1968 Olympic games in Mexico City, the government wished to quell a student protest that could potentially embarrass Mexico internationally. Students at UNAM had successfully taken over the University and turned it into an alternate, or model, society. Mexican troops subsequently occupied the remaining free regions of the University, and during a large gathering assembled for a speech from the National Strike Committee at the Tlatelolco housing unit, soldiers and police surrounded protesters and opened fire. Hundreds were killed and over one thousand people wounded. The government attempted to hush up the incident and was largely successful in limiting public knowledge of the event. International media coverage was hushed, and even many residents of Mexico City did not realize a tragedy had occurred. Poniatowska's book is an account that brings to light many of the details surrounding this event. Poniatowska's publicizing of the Mexican government's failings during the 1980s is an integral part of Nada, nadie (1988; Nothing, Nobody). After an earthquake in Mexico City in September 1985, Poniatowska assisted rescue efforts during the day and spoke to survivors whenever she could, and then wrote her recollections of these interviews from memory at night. In this work, she pieces together a picture of the Mexican government's corruption and inability to deal with a major disaster.
Poniatowska's works do not focus solely on political oppression and government ineptitude; her most celebrated novel, Until We Meet Again, exposes social injustice. The main character, Jesusa, is orphaned, beaten by her husband, unfairly denied a pension, and arrested several times. These misfortunes occur in part because she is poor and uneducated, but mostly because she is a woman. Jesusa's rebellious spirit keeps her afloat in this novel. A recurring theme in many of Poniatowska's fictional works revolves around the rebellious spirit of her female characters. In Lilus Kikus, Lilus rebels against rigid social conventions that confine and restrict her. “Love Story,” a short story in De noche vienes (1979), relates the experiences of Lupe, a maid who rebels against her employer. In La ‘Flor de Lis’ (1988), Mariana rejects her upper-class upbringing. In Tinísima (1992), Tina opposes both the government and the standard roles placed on women. Poniatowska's protagonists do not always succeed in their rise against repression, but because of their spirited resistance these women gain a spiritual freedom previously unrealized.
Critics find Poniatowska's works thought provoking and well written. Although some reviewers believe that Poniatowska includes irrelevant information in her writings, most believe the amount of detail she does provide gives readers a better perspective. Commentators agree that her use of the novela-testimonio produces insightful and provocative stories. Critics acknowledge that Poniatowska's love for Mexico and its populace is very apparent in her writing. This love is most evident in her nonfiction works Massacre in Mexico and Nothing, Nobody. These two documentaries, along with Until We Meet Again, are regarded as her most important works.
Lilus Kikus (novel) 1954
Hasta no verte, Jesús Mío [Until We Meet Again] (novel) 1969
Le noche de Tlatelolco [Massacre in Mexico] (nonfiction) 1971
Querido Diego, te abraza Quiela [Dear Diego] (fictional letters) 1978
De noche vienes (short stories) 1979
Gaby Brimmer [with Gaby Brimmer] (documentary) 1979
Fuerte es el silencio (short stories) 1980
íAy vida, no me mereces! (essays) 1985
La ‘Flor de Lis’ (novel) 1988
Nada, nadie: Las voces del temblor [Nothing, Nobody: Voices of the Mexico City Earthquake] (documentary) 1988
Todo Mexico (interviews) 1991
Tinísima [Tinisima (novel) 1992
SOURCE: “The Transformation of Privilege in the Work of Elena Poniatowska,” in Latin American Literary Review, Vol. 13, No. 26, July, 1985, pp. 49–62.
[In the following essay, Chevigny examines the effect wealth and social standing have on the women in Poniatowska's stories.]
“We write in Latin America to reclaim a space to discover ourselves in the presence of others, of human community—so that they may see us, so that they may love us—to form the vision of the world, to acquire some dimension—so they can't erase us so easily. We write so as not to disappear.”
These remarks of Elena Poniatowska at a conference at Wellesley College in the spring of 1980 drew their coloration from her anguish over the “disappearance” of Latin Americans by political forces, but they aptly characterize her most important work as well. The evanescent or invisible, the silent or the silenced, those who elude official history or vanish from it, make the subject of the two of Poniatowska's works from which her fame and influence chiefly derive. Her testimonial novel, Hasta no verte Jesús mío [1969, Until I see you, my Jesus] presents in first-person narration the story of an adventuring peasant woman, fighter in the Mexican revolution and survivor of its inhospitable aftermath. Hitherto such characters had been presented only externally, and Poniatowska's distillation of her subject's dense and highly-colored idiom became a new literary resource. La Noche de Tlatelolco [1970, translated as Massacre in Mexico] is a dramatic collage of interviews with participants in the 1968 student movement and with witnesses to the massacre of hundreds during a peaceful meeting in Mexico City, an event obfuscated by government agencies and the press alike.
A close reader of Poniatowska's work may also interpret her words at Wellesley to mean that as her writing brings Latin America into being, so has Latin America made Poniatowska emerge as a writer; the two formations are intimately related. This interpretation gains force when we consider that Poniatowska's identification with Latin America and its language were both deliberate choices, the land and the tongue of her childhood being other. While her mother was Mexican and her father was Polish, both were in many important ways French. Poniatowska was born and raised in Paris. Even after the family returned to Mexico when Poniatowska was nine, only French and English were spoken at home. Most of her family still identify themselves as European. Poniatowska's choosing to cast her lot with Latin America and to write in Spanish with a highly Mexican inflection, point to a deliberateness of self-formation that is reinforced by other choices. For Poniatowska's social roots are aristocratic and her political antecedents are conservative. Generations of exile from reform and revolution in Mexico and Poland produced in France Poniatowska's parents and Poniatowska herself. Against such a background, Poniatowska's two most celebrated works stand in high relief; they delineate the dual trajectory of her career. In Hasta no verte, Jesús mío, she journeys to the opposite end of woman's world of social possibility and, in La Noche de Tlatelolco, she journeys to the alternate pole of political possibility. Each journey may be seen as metaphor and impetus of the other. Like her choice of Latin America, her choosing to write of a woman with no resources but her self and of political insurgents has everything to do with her authorial self-creation.
In this connection, her rejection in 1970 of Mexico's most prestigious literary award, the Xavier Villaurrutia Prize for La Noche de Tlatelolco takes on added significance. In an open letter to the new president, Luís Echevarría, Poniatowska asked who was going to give prizes to the dead. In 1968 Echevarría, had been Minister of the Interior, responsible for all internal security forces. In Poniatowska's rejection of the prize lie two refusals: a refusal to help Echevarría symbolically dissociate himself from the massacre and treat as settled the problem raised by the students, and a refusal to identify herself with established power. She rejects the implications of closure which the awarding and accepting of such a prize chiefly signify.
It is arguable that Poniatowska's rejection of the Villaurrutia Prize was an aesthetic as well as a political gesture; in refusing closure with the massacred subjects of her book, she acknowledges the sources of her art. I will try to show that the particular force of Poniatowska's work derives from the emptiness she found in her position as a woman of privilege and from her using that position to cultivate a readiness of imagination and spirit; when this readiness met with vivid exposure to the dispossessed, she converted equivocal privilege into real strength. Such an evolution would make her links to the dispossessed a continuing necessity.
I will trace this evolution by looking first at works of hers which treat women, seeking to discern in them her progressive identification of her career as a writer.1 I will then look at the writings which treat more general political and social issues in an endeavor to show how her evolution as a woman informed her vision of these issues.
When socially privileged, Poniatowska's female characters are cursed with feverish instability. In De noche vienes [1979; You come at night] a volume of stories written over several years, the protagonist or narrator is almost always a woman. Sensuousness, an antic humor, and a lyrical eagerness stamp the stories which are also often edged with intimations of death or of isolation without remedy. Three of them offer patently autobiographical moments. In “Canción de cuña” [“Lullaby”], dedicated to “una Señorita bien educada” [a well-bred young lady], Poniatowska offers a paradigmatic image of that condition. An undefined narrator speaks fancifully to a woman disqualified from experience by her very position of privilege. She is counseled to march through her day with the steps of a sergeant, to end it with prayers and fall asleep to a lullaby:
Lovely little sparrow with a coral beak I bring you a cage of pure crystal.(2)
But with lids closed she feels beneath her body the earth and its grottos, its rivers with their crossing roads, its fire and its gold, its diamonds submerged in coal and still lower the deaf beat of the lava. She feels the elements which erupt in volcanos, and without opening her eyes she hears a voice whispering the most tender declarations of passion. It is important that the explosion of repressed love and longing comes from the earth, that one subterranean realm ignites the other, that despite her crystal cage, the Señorita is not out of touch with earth. Although such women are cut off from life by sex, class, and rearing, their predicament does not jail their imaginations, their sense of the possible.
In “El limbo” [“Limbo”], Monica, a kindred protagonist, tries to take action, carrying the unwanted infant of Rose, a housemaid, to the hospital, there trying absurdly first to get preferential treatment and then to organize a group of mothers to protest bad hospital conditions. At home, her aristocratic grandmother is repelled by the girl's raw indignation (“if you went about it … à la Tolstoy, I would overlook it, but you are the most dreadful fabricator of commonplaces I have ever heard in my life”). Finally her mother half distracts her with thoughts of a dance, but Monica weeps over her supper:
She cried because she would never make a bomb in the basement of her house … —the powder was damp beforehand—but she cried above all because she was Monica and no one else, because the death of Rose's baby was not her death and she couldn't experience it, because she knew very well she would dance Saturday in her red dress, O Bahía, ay, ay, tapping with her heels on the heart of the child, she would dance over the women whose babies fell between their legs like rotten fruit, she would dance … because after all, one's own life is stronger than that of the rest.3
The desperation underlying this self-assertion finds only ironic relief in the experience privilege affords mature women. In them the potential of the señorita of Canción de Cuna is warped. The narrator of “El inventario” [“The Inventory”], the young mistress of an ancestral house being dismantled, is one of those observers on whom nothing is lost. She is closest to the servant, a woman as cold as all the years not lived in that house, as implacable as the furniture which is the essence, in this bitter sketch, of family. This servant, whose kneeling makes the narrator feel kneeled-on is named Ausencia (absence). Ausencia might as well be the name of the narrator, of the ancestral estate, of the life it affords well-bred ladies. In an amazing scene, an Aunt Veronica, who lives to command the furniture and its care, loses herself in the miasma of sweet wood smells and turpentine oils in the shop of a furniture restorer.
Aunt Veronica stopped giving orders. I think she even forgot why she had come. She sniffed excitedly and hid behind the sound of the saw. Slowly, ever so slowly, she ran her slender fingers over the corners of a table, slipping them into this or that crack and leaving one of them inside with indescribable pleasure. Finger and cleft fit delicately together, immersed in each other, and, I don't know precisely how or why, my aunt's excitement was contagious. For the first time I was seeing something unknown and mysterious. Aunt Veronica was breathing hard, as if her body were brushing up against something alive and demanding, something inexhaustible which rose with her as her breathing filled with desire. Then she gave instructions with a vague softness, her eyes sated, and something came out of her, something not like her usual words, her swollen lips betraying her. And then I understood that furniture is made to receive our bodies or for us to touch it lovingly. Not in vain did it have laps, backs, and quilted arms to play horsey on; not in vain were the shoulders so broad, the seats so cozy. Furniture was neither virgin nor innocent; on the contrary, it was heavy with awareness. Every piece was covered with glances, with the licked corners of mouths, with chinks, with sculpted flanks. There were corners filled with a secret light and an animal force rose unmistakably from the wood.4
Again, as with the Señorita and Monica, imagination and the need to give and receive love have nowhere to go. They can offer only this delicious and perverse insight into chairs. It may forever alter our casual sense of them—but is that enough? The flight of fancy here is symptom and protest against the crystal cage of class and gender. And clearly here, the crystal cage is the stronger for being made in Europe. The narrator's family, troubled by her outbursts, determine to keep her more indoors—or to send her to Europe (two versions of the same idea, as it turns out, because for the narrator Europe is an old pullman car with dusty curtains, seats of wine-colored plush, toothless fringes; it is threadbare, it smells bad).
It is tempting to read Querido Diego, te abraza Quiela [1978; Dear Diego, with hugs from Quiela] as that sort of covert autobiography which magically fends off possible destinies; in it Poniatowska, a Pole raised in Paris and in love with Mexico, seems to measure the cage she has had to flee. For Quiela is Angelina Beloff, a Russian painter who lived in Paris ten years with Diego Rivera before he left her for Mexico promising to write for her to follow. Drawn to this woman left on history's margin, Poniatowska has taken scraps of her letters and imagined them whole, imagined what Quiela felt, recalling the cold winter when their infant son died, living through another winter trying to keep her love alive and give new birth to her painting. All fails, motherhood, painting, and love—even the letters are (and were) never answered. Poniatowska has found a form that follows the contours of unrequited love and pathetically enduring hope, an epistolary novel of dead letters, a duet for one instrument. What is her object? Poniatowska explores the depths of female dependency, casting her light in that abyss to banish its terrors, for herself and the rest of us. In all these works Poniatowska demystifies privileged gentility so that it can no longer seduce any woman or be honored or used as weapon of control over them. Angelina's story may exorcize a ghost of Poniatowska's, but it is not her story. For she would have been already there in Mexico, like Rivera, but making her own mural of the revolution.
A mural of revolution: that partly describes Hasta no verte, Jesús mío. Jesusa Palancares, the speaker of this extraordinary novela-testimonio, is the antithesis of Angelina Beloff, sharing with her only a will to survive and a need to break silence, to assert herself (Angelina before an indifferent man, Jesusa before an indifferent society). They have in common also Elena Poniatowska, who sees in Angelina how one kind of female sensibility feeds dependence and in Jesusa how another kind feeds an independence that is almost—though not absolutely—complete.
The novela-testimonio lends itself peculiarly to a sort of symbiosis in which the author explores through the presentation of the subject her or his own potential strengths and weaknesses. In Cuba, for example, Miguel Barnet sees in the black centenarian who fled slavery and fought for Cuban independence what is the stuff of independence [Biografia de un cimarrón, 1968, translated as Autobiography of A Runaway Slave]; in the spunky vedette Rachel, who fought for marginal bourgeois existence in republican Cuba, he sees how inevitably her thoughts and feelings were compromised [Canción de Rachel, 1970; Rachel's Song]. Barnet, who was transforming himself from a privileged bourgeois into a revolutionary clearly used these books as aspiration and catharsis, and his method, it seems to me, might also be Poniatowska's. He writes: “Canción de Rachel speaks of her, of her life, just as she told it to me and just as I then told it to her.”5 As the writers become ventriloquists for their subjects, so is the reverse true.
What we know of Poniatowska's life bears out such an interpretation. When she was brought to Mexico at the age of nine, she was placed for three years in an English school. As only French and English were spoken at home, she learned Spanish from the servants; her regard for these speakers and their world is bound up with her love for the language as they speak it. She has said that she feels that she is Mexican because this idiom comes now more definitively from within herself than any other.6 When she first saw Jesusa, she was working as a journalist, interviewing important figures daily for the Mexican newspaper Novedades, but she was more attracted to Jesusa than to anyone else, she says, “because she spoke so coarsely, so vehemently—I loved her language—because she was always fighting and because she is very short like me.”7 Jesusa did not want to be...
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SOURCE: “Horse-Trading in Female Ecstasy” in Nation, Vol. 243, No. 3, August 2–9, 1986, pp. 83–4.
[In the following review, Solomon draws comparisons between ecstasy and pain in Dear Diego.]
To appreciate what the gifted Mexican novelist Elena Poniatowska is up to in her extraordinary novella, Dear Diego, it helps to know an earlier classic, Ifegenia: The Diary of a Young Girl Who Was Bored, written in the early 1920s by the Venezuelan novelist Teresa de la Parra. In Ifegenia, which has never been translated into English, de la Parra examines the psychological and sensual state of a liberated Venezuelan woman just after her return from...
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SOURCE: “Letters and Desire: The Function of Marks on Paper in Elena Poniatowska's Querido Diego, te abraza Quiela,” in Continental, Latin-American and Francophone Women Writers, Vol. 2, 1990, pp. 1–6.
[In the following essay, Paul examines the meaning of the words, etchings, and spaces in Querido Diego, te abraza Quiela, and how they are important to understanding Quiela's situation.]
In her novella, Querido Diego, te abraza Quiela, Elena Poniatowska sets her fictional narrative within an accurate historical context: the text consists of a series of twelve letters purportedly written by the Russian artist Angelina (“Quiela”) Beloff and...
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SOURCE: “Framing Questions: The Role of the Editor in Elena Poniatowska's La noche de Tlatelolco,” in Latin American Perspectives, Vol. 18, No. 3, Summer, 1991, pp. 80–90.
[In the following essay, Jörgensen writes that Poniatowska's style of editing the various sources in La noche de Tlatelolco is superb and notes that this editing style gives the story more impact.]
Elena Poniatowska, French-born Mexican journalist and author, is widely recognized for her substantial contributions to the growing body of Latin American testimonial and documentary narrative. Her many published works include short stories, novels, hundreds of interviews, chronicles...
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SOURCE: An interview in Belles Lettres, Vol. 7, No. 2, Winter, 1991–1992, pp. 41–4.
[In the following interview conducted in May 1991, Conde and Poniatowska discuss the female protagonists in Poniatowska's stories.]
Mexican writer Elena Poniatowska was a visiting lecturer at the University of California at Santa Cruz campus last May when she spoke with Susana Conde.
Elena Poniatowska was born in Paris in 1933, to a Mexican mother and a French father of Polish origin. During the Second World War, her father was a soldier and her mother drove ambulances. At eight, Elena and her family emigrated to Mexico. Because she then spoke only French,...
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SOURCE: A review of Todo México, in World Literature Today, Vol. 66, No 2, Spring, 1992, p. 318.
[In the following review, McMurray rates his interest level in the various interviews that make up Todo México.]
Elena Poniatowska (see WLT 66:1, p. 76) began her career as a journalist and achieved success with her interviews of internationally known celebrities. Todo México reproduces nine lengthy conversations which, in their entirety, not only convey considerable information about the interviewees but also reveal Poniatowska's skill as a journalist. The following personalities are portrayed in this first of a series of volumes: Luis Barragán, the...
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SOURCE: A review of Tinísima, in World Literature Today, Vol. 68, No. 1, Winter, 1994, pp. 90–1.
[In the following review, Ferreira–Pinto states that although lengthy, Tinísima is an excellent depiction of Tina Modotti's life.]
A common element in the work of the Mexican writer Elena Poniatowska (see WLT 66:1, p. 76) is the commitment to portray her country, its society and culture, and to interpret Mexico's social and political history, most notably since the Mexican Revolution of 1910. Oftentimes this portrayal and this interpretation take place through the voices of women and minorities, for Poniatowska has always shown in her writing a deep...
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SOURCE: “Subtextuality in Elena Poniatowska's Hasta no verte Jesús mío,” in Hispania, Vol. 77, No. 2, May, 1994, pp. 215–24.
[In the following essay, Williams psychoanalyzes Jesusa, the main character of Hasta no verte Jesús mío.]
During the last two decades critical attention has turned increasingly to women writers in Spanish America and the articulation of gender issues in their work. Along with Isabel Allende of Chile and Luisa Valenzuela of Argentina, Mexico's Elena Poniatowska is part of what might well be termed an emerging canon of Spanish American women writers. Her testimonial novel Hasta no verte Jesús mío (1969) is based on...
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SOURCE: A review in Hispania, Vol. 77, No. 3, September, 1994, p. 459.
[In the following review, McMurray comments that although he enjoys Tinísima, he finds that the novel is weighted with too much unnecessary information.]
Tina Modotti, for whom Tinísima is named, was an Italian photographer who as a young girl immigrated to San Francisco in 1913 with her family. Attracted to California's thriving art community, she briefly pursued an acting career in Hollywood and married a painter whose work took them to Mexico in the early 1920s (he died of smallpox soon after their arrival). Feeling more at home in Mexico than in the United States, Tina soon...
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SOURCE: “Gender and Class Relations in De noche vienes,” in Bulletin of Hispanic Studies, Vol. 72, No. 1, January, 1995, pp. 111–21.
[In the following essay, Shaw examines two themes prevalent in De noche vienes: the romantic relationships that women have with men and the relationships that women have with women of different social standing.]
Elena Poniatowska is best known for her chronicles of political injustices suffered by Mexicans, and for her testimonial novel, Hasta no verte Jesús mío (1969), which provides a semi-fictional biography of a poor woman, struggling to survive in twentieth-century Mexico.1 She is less known...
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SOURCE: “Elena Poniatowska: Search for the Voiceless,” in A Dream of Light and Shadow: Portraits of Latin American Women Writers, edited by Marjorie Agosín, University of New Mexico Press, 1995, pp. 237–51.
[In the following essay, García states that Poniatowska's writing demonstrates her love for Mexico and all Mexicans.]
I write in order to belong. Elena Poniatowska belongs to Mexico, to women, to the poor, to the oppressed, to the people of the world.1 She belongs to the cooks, the seamstresses, the students, the servants: people she immortalized in her books on the massacre of student demonstrators in 1968 and the earthquake that hit Mexico City...
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SOURCE: “Power and Resistance in De noche vienes,” in Hispanic Journal, Vol. 16, No. 2, Fall, 1995, pp. 285–96.
[In the following essay, Vargas studies the constant changes in power that occur in De noche vienes.]
As the bulk of her fiction, her testimonial literature,1 her public lectures, and the criticism of her work attest, Elena Poniatowska concerns herself mainly with giving a voice to the disenfranchised and denouncing social problems in Mexico City.2 In works such as Hasta no verte Jesús mío and Fuerte es el silencio she speaks out for the destitute, the homeless, the children who sell gum and newspapers on the...
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SOURCE: A review in Nation, Vol. 263, No. 13, October 28, 1996, p. 52.
[In the following review of Tinísima, Stevens praises Poniatowska's ability to bring out the many facets of Tina Modotti's life.]
Tinisima is many books in one: a voluminous novel about the notorious Italian photographer and activist Tina Modotti (1896–1942); a travelogue; a photo album; an annotated collection of Modotti's correspondence; and a catalogue of the innumerable personalities she came across during her stints as a Communist in France, Spain, the Soviet Union and the Americas both north and south of the Rio Grande. That Elena Poniatowska, Mexico's foremostiemme de...
(The entire section is 1695 words.)
SOURCE: A review of Nothing, Nobody, in Hispanic American Historical Review, Vol. 77, No. 1, February, 1997, pp. 141–42.
[In the following review, Coerver notes that although Nothing, Nobody: Voices of the Mexico City Earthquake is hard to follow due to its lack of organization, it remains a compelling story that makes a strong impact on readers.]
Elena Poniatowska—prominent journalist and prolific novelist—provides a compelling account of the Mexico City earthquakes of September 1985 through the recollections of the city's inhabitants. The much-maligned Mexican capital not only serves as the background against which the human drama unfolds; it is...
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