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AbstractIn Latin America, ethnicity is equated with indigenity. It is an objective of this article to review the legacy of Anthony Smith regarding the vitality of the ethnic past and the myth of origin, as the core of his theory of nationalism based on the weight of ethnocentrism. To this end, we address two routes, the use of the ethnic past and ethnicity by nationalists and founders of the state and, how indigenous intellectuals, on the other, have found a reinvention of their identities through various myths of Amerindian origin. Ethnic myths and the use of the ethnic past have been accepted, denied or rejected by nationalists, while indigenous peoples adhere to their own myths or seek to reinvent them. Mythical information is a component of identity but also requires institutions to disseminate such information among the group.

The relationship between indigenous & immigrant women in Mexico & miscegenation-based nationalism is examined. Since the Spanish conquest, Mexican nation building has placed great emphasis on racial & cultural miscegenation. At present, 90% of the country's population are classified mestizo; however, the cult of mestizaje has not created a culturally unified nation. Lack of homogenization & integration is evident with Mexico's diverse female population, in which three identifiable socioeconomic strata can be distinguished on the basis of race, ethnic origin, & cultural assimilation: (1) mestiza women, who engage in all types of formal & informal economic activities, though these are dictated by their level of acculturation & education; (2) white women of European ancestry, who are linked to business families & involved in academia; & (3) Indian women, the most vulnerable of Mexico's female population, whose survival depends on links with their communities. The impact of the racial, ethnic, & socioeconomic strata divisions on Mexican women's political consciousnes & activity is discussed. 63 References. D. Generoli

La invocación del pasado étnico parece ser una práctica constante del nacionalismo. Sin embargo, esto no quiere decir que se trate de un proceso mecánico y absolutamente condicional en la creación de naciones. El surgimiento de una comunidad cultural que aspira a ser políticamente independiente no es solamente una actividad austera basada en decretos y acuerdos sino también involucra su propio sentido de la memoria histórica como forma de legitimación de la nueva nación. El pasado étnico se percibe a través de mitos, símbolos y leyendas , mientras que el nacionalismo emerge como la primera expresión de conciencia y defensa cultural de dicho pasado étnico. El nacionalismo como movimiento cultural usa mitos y símbolos para proveer a la comunidad que busca autonomía política una identidad cultural propia. El uso de mitos impulsa a la acción colectiva y demuestra tener la capacidad para la movilización popular . El peso de estos mitos y símbolos en la mente popular cuenta para determinar la especificidad que adquiere cada expresión de nacionalismo.