Changes

Over 500,000 returned after 1930, but many stayed. The consulates of the Mexican government in major cities in the Southwest organized a network of "juntas patrioticas" (patriotic councils) and "comisiónes honoríficos" (honorary committees) to celebrate Mexican national holidays such as the [[Cinco de Mayo]]; the target audience was the Latino middle class.<ref>In Mexico itself, the emergence of a national identity for the average person was the work of the 20th century. After 1920 the national government promoted "true" mexicanismo by stirring up anti-American sentiment; promoting contemporary Mexican art, music, and literature; extolling and placing new emphasis on the value of the nation's indigenous peoples and the heritage of mestizaje.  Gutiérrez (1999)</ref>   

Over 500,000 returned after 1930, but many stayed. The consulates of the Mexican government in major cities in the Southwest organized a network of "juntas patrioticas" (patriotic councils) and "comisiónes honoríficos" (honorary committees) to celebrate Mexican national holidays such as the [[Cinco de Mayo]]; the target audience was the Latino middle class.<ref>In Mexico itself, the emergence of a national identity for the average person was the work of the 20th century. After 1920 the national government promoted "true" mexicanismo by stirring up anti-American sentiment; promoting contemporary Mexican art, music, and literature; extolling and placing new emphasis on the value of the nation's indigenous peoples and the heritage of mestizaje.  Gutiérrez (1999)</ref>   

[[Image:Mexican people.jpg|thumb|Mexican-Americans in Madison, Wisconsin.]]

[[Image:Mexican people.jpg|thumb|Mexicans in Madison, Wisconsin.]]

In borderlands towns such as Brownsville, Corpus Christi, Laredo, San Antonio, El Paso, Tucson, Yuma, San Diego, and Los Angeles, local Latino leaders wanted to restrict the influx of immigrants, because the newcomers directly competed with resident Latinos for jobs and housing and because they reinforced negative stereotypes regarding a lazy and violent lifestyle. In 1929 the League of United Latin American Citizens (LULAC) was formed on the premise that full acceptance of American social, educational and political values was the only way Latinos could reasonably expect to improve their political, economic, and social position in American society. Some upwardly mobile families joined [[Protestant]] churches, but most remained devout, conservative [[Roman Catholicism|Roman Catholics]]. From the early 1930s through the 1960s, LULAC's political agenda focused on citizenship training and naturalization of "foreign-born Mexicans," English-language training, active support of antidiscriminatory litigation and legislation (particularly regarding public schools), and strict control of further immigration from Mexico. LULAC promoted  the liberal rhetoric of "equality" and "rights" and the mutual obligations of republican civic duty. However, voting levels were quite low, and especially in South Texas the Latino vote was controlled by local "bosses." There was little in the way of radical movements.

In borderlands towns such as Brownsville, Corpus Christi, Laredo, San Antonio, El Paso, Tucson, Yuma, San Diego, and Los Angeles, local Latino leaders wanted to restrict the influx of immigrants, because the newcomers directly competed with resident Latinos for jobs and housing and because they reinforced negative stereotypes regarding a lazy and violent lifestyle. In 1929 the League of United Latin American Citizens (LULAC) was formed on the premise that full acceptance of American social, educational and political values was the only way Latinos could reasonably expect to improve their political, economic, and social position in American society. Some upwardly mobile families joined [[Protestant]] churches, but most remained devout, conservative [[Roman Catholicism|Roman Catholics]]. From the early 1930s through the 1960s, LULAC's political agenda focused on citizenship training and naturalization of "foreign-born Mexicans," English-language training, active support of antidiscriminatory litigation and legislation (particularly regarding public schools), and strict control of further immigration from Mexico. LULAC promoted  the liberal rhetoric of "equality" and "rights" and the mutual obligations of republican civic duty. However, voting levels were quite low, and especially in South Texas the Latino vote was controlled by local "bosses." There was little in the way of radical movements.