This is a continuation of sorts of a previous post on the imagined underworld of Porfirian Mexico City.

William Schell Jr. provides an insightful glimpse into what he calls the American Colony in Mexico during the Porfiriato in his Integral Outsiders: The American Colony in Mexico City, 1876-1911.  Principally, Schell counters the idea that greedy American capitalists took advantage of an impotent Mexican people.  Instead, Schell describes a complex give-and-take relationship between American interests in Mexico and the Mexican elites.  Along with this, Schell pays close attention to how colonists constructed “yanquiness” and race to help define relationships within the colony and with the greater Mexican populous.  Schell shows how American relationships with the ruling class changed and adapted as the political climate changed in the years leading up to the overthrow of Porfirio Diaz.

Moses Thatcher carefully and proudly wrote all throughout his diary about his associations with prominent members of the American colony.  Just a few days after arriving in the city, Thatcher and Amos W. Butler, a renowned ornithologist from Indiana and fellow passenger of Thatcher’s on the boat ride to Mexico, attended a reception at the residence of the American Ambassador to Mexico, John W. Foster, by invitation of his wife through Gwyn Foster, John’s nephew and also passenger on Thatcher and Butler’s boat.  There Thatcher met, among others, Major Clarke, editor of the Two Republics, the most widely read English language newspaper in Mexico City.[1] This would prove one of the few interactions Thatcher would have with what Schell calls the popolo grosso (or upper/ruling class) in the American Colony.  Though feeling well treated by Mrs. Foster, Thatcher discerned “prejudice on account of my faith or religion” from the other members of the party. Henceforth, Thatcher’s interactions in the American Colony would largely occur among the popolo minuto (mid to lower class). Gwyn Foster and Amos Butler proved fast friends to Thatcher, introducing him to other Americans, touring the countryside with him, attending Protestant services with him, and regularly visiting him and the other elders at their residence.

Not two months after their arrival, the elders found themselves under attack in the Two Republics which reported that the Mormons were in Mexico City to purchase land to escape the United States.  Thatcher arranged a response through a Spanish paper, La Tribuna.  Thatcher found, however, that the attention gained was not all negative.  The report that Thatcher had arrived to purchase land drew out a host of land speculators from the American Colony who called on Thatcher over the course of the next few days.  Thatcher found these new contacts friendly and helpful during his stay in Mexico.  One of these, A. G. Greenwood of Virginia, a veteran of the Confederate army, offered to arrange an introduction of the Mormon elders to President Diaz, he being “well acquainted with the President.”  Greenwood was surprised, however, when Thatcher informed him that they had no “business” to bring to the President but to pay their respects.  This confirms a number of points which Schell makes about the American Colony.  First, many of the Americans the elders encountered were indeed Southerners, former Confederates.  Also, many of these, especially of the business class, had formed personal acquaintances with Diaz and his cabinet, which, as Schell argues, facilitated their business dealings in Mexico.[2]

Schell’s discussion of “yanquiness” is instructive here, though Thatcher’s example nuances Schell’s characterization of the heterogeneity of the American Colony and his brief mention of the place of Mormons therein.[3] In the United States, owing to the polygamy question, the Mormons found themselves increasingly excluded from the American mainstream.  As Thatcher indicated, many of the upper echelon of the American Colony harbored negative perceptions of the newly arrived Mormon elders.  Their lack of Americanness in the United States translated to lack of “yanquiness” in Mexico, and inhibited their access to the popolo grosso.

As a result, the elders perhaps felt forced, or at least more readily disposed to avail themselves of opportunities for interaction among international and Mexican figures. Shortly after Greenwood’s visit, an Englishman, William Prichard, also offered his assistance in securing lands or influence with government officials.  Soon after one M. Sevek, a German, and a Mr. Emilio Biebuyck, a Belgian also paid the elders visits.[4]

Prichard would prove especially helpful to the elders by introducing them to many of the editors of the leading newspapers of the City, many of which had published unflattering stories about the Mormons. Biebuyck, who had before visited Utah and met Brigham Young, praised the industry of the Mormon people and declared his desire for Mormons to colonize in Mexico. “With the Mormons in Mexico [he said], would come stability of government and consequent peace and prosperity, which meant to him and his business success.” Biebuyck also touted his influence with the press. “I shall be your friend and the press will favor you,” he offered.  Thatcher was much impressed with this Belgian, “I look upon this man as the most remarkable, whom it has been our fortune to meet.  He is open frank, and very intelligent and he is a power in this land, there is no mistaking it…his every act shows it.”[5]

True to his word, Biebuyck returned the following morning and introduced the elders to a number of newspapermen including Ignacio Cumplido, proprietor of El Ciglo Diez y Nueve, and his colleagues Juan Burmudes (Editor in Chief) and Jose Portillo (political editor).  Cumplido promised to publish what articles Thatcher would prepare for his press.  Afterwards, they visited Telesforo Garcia, proprietor of La Libertad and La Centinela Espanola, as well as Enrique Muniz, proprietor of La Voz de España.  In these interviews and in subsequent interviews with Mexican government officials, the monolingual Thatcher was both surprised and pleased to find that many of these prominent figures spoke fluent English.[6] The influence of non-Americans in Thatcher’s journal and their apparent ability to mingle with Americans and Mexicans alike begs further analysis, which Schell’s American-centered study does not provide.

Probably Thatcher’s most prized acquaintance among the Mexican elite was Ignacio Altamirano, with whom Prichard arranged an initial interview.  “The moment I saw him and grasped his hand, I flet that he was like a brother. There is no mixed blood about him. He is a pure descendant of Israel through Joseph,” wrote Thatcher.  Thatcher was much impressed with the refined, articulate, and learned Altamirano.  Interestingly, it seems that a combination of his belief in Altamirano’s “pureblooded” Israelite heritage along with his cultural attainments (which are celebrated in Mexico to this day) inspired in Thatcher a sense of kinship as Thatcher likely saw in Altamirano many of the qualities he saw in himself.  Perhaps this was the ideal Indian that Thatcher had envisioned that would lift the Mexican race from its degradation to its former prominence.

Altamirano promised his complete support for the protection of the Mormons in the exercise of their religion should they decide to colonize in Mexico.  In the ensuing weeks, Thatcher would call often upon Altamirano, even composing a poetic tribute to Montezuma and dedicating it to Altamirano.

As Thatcher maneuvered among the popolo minuto, Europeans, and Mexican elites, he found many that expressed favorable views of the Mormons.  “Try and induce Mr. Thatcher to do all he can to have some at least, of the Mormons to come & make homes in Mexico…they are just the kind of enerjetic [sic] persevering honest go ahead people that we need.  They can do more for Mexico than any other people on earth…we have enough of Spaniards & Mexicans, what we need is a different stronger element to mix with us.” So said a wealthy local merchant, Francisco Maldonado, to Prichard. This invitation for racial mixing seems to support Schell’s argument that Mexicans were not simply pawns of American influence, but also worked to use Americans for their own purposes.  It also reiterates the belief by many Mexicans that intermarriage with white Americans promised access to strength and prosperity.

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[1] Schell, 16.

[2] Thatcher, Diary, January 7, 1880.

[3] Schell, xvi.

[4] Thatcher, Diary, January 8, 1880.

[5] Thatcher, Diary, January 16, 1880.

[6] Thatcher, Diary, entered under the heading of January 16, 1880.