This is predominantly a socio-economic history of Mexico from the pre-Columbian indigenous age, through the Spanish Conquest and Empire, and onto the post-1821 republic, up to 2006, since when a third edition has appeared. The focus is very much upon themes, especially those of social and economic continuities, and as such is not a narrative history, which is its greatest weakness: political events, such as Independence, 1820-21, the French Intervention and Second Empire of 1864-7, and the Mexican Revolution after 1910 are placed against a structural background, but are not properly explained as historical conjunctures. This is a problem of authorial intent. Brian Hamnett has purposely abandoned political classification of historical time, which would favour a more linear narrative, in favour of a broader thematic approach, so that rather than placing 1821 and Independence from Spain as a turning point, he positions it within an age of 'Destabilisation and fragmentation, 1770-1867', and similarly, the Mexican Revolution, which in view of its predominant political and cultural influence upon modern Mexico might best be examined as a separate historical subject, is embedded within a period entitled, 'Reconstruction, 1867-1940'. All historical divisions are artificial and somewhat arbitrary, but it is hard to see how the fall of the Empire of Maximilian and the restoration of the republic in 1867 is of more importance than Independence or the Revolution.
This history, then, is one of structures and one written in the tradition of Marxist historiography, which regards impersonal economic and social institutions and relations as the primary factors in historical development rather than political events or changes in thought and mentality. One major fault with this approach is the author's entirely negative and marginal examination of the Roman Catholic Church either as cultural and religious institution or as medium and manifestation of popular religious practice and belief, beyond a brief attempt to link Marian devotion to pre-Columbian forms of worship. Hamnett's attitude to the Catholic hierarchy is strongly hostile, regarding it simply in terms of its opposition to the secularisation, land reforms, and state education policies of the restored liberal republic, particularly as associated with Benito Juárez (president 1858-72), who, along with the later Francisco Madero (president 1911-13), are clearly admired by the author. The nature of faith and belief, their prevalence and practice within society, and the doctrinal and social policies of the episcopate are not explored within the Mexican historical context.
The strongest parts of the book are the chapters on pre-1519 indigenous Mexico, which provide an overview of the development of Mexican tribal, cultural, and religious society, with all its richness and diversity, up to the Conquest; the Porfirito (the personal rule of Porfirio Diaz, 1876-1911), in which political events and governmental administration are closely associated with economic and social development and financial questions; and, a brief concluding chapter on modern Mexican culture, predominantly literature and cinema. However, overall, this history of Mexico is a disappointment, failing to capture the spirit of the Mexican people and their thoughts and beliefs or provide a political narrative to more clearly explain historical development and contextualise the effects of the social and economic changes undertaken by Mexico over the longue durée. And even within the socio-economic approach there is a failure to analyse important structures such as the hacienda or the pueblo in terms of their functionality and productivity, and there is little examination of the people whose lives were lived within these social and economic structures. The themes are explored, but only in the most broad brush of terms, and without sufficient consideration of the human factor, namely the Mexican people and their development over historical time. In the end, this book's themes have no pudding.