Murals

Despite historical upheavals such as the Mexican Revolution, the tradition managed to stay alive. In that period the repertoire changed, taking in popular Mexican songs such as "La Adelita" and "La Cucaracha." It is even said that some organilleros accompanied the troops, which would explain the resemblance between their uniforms and those of the revolutionary army.

Although they stopped being manufactured in Germany after the Second World War, in Mexico the trade has endured, passed down from generation to generation as a living symbol of tradition and cultural memory.

More than a simple cleaning service, the bolero's work is considered an art that demands precision and experience. Today they still have clients who value the importance of a good appearance, among them business people, government officials, and professionals for whom well-kept shoes are part of their personal image.

Boleros represent a tradition that honors elegance, hard work, and the preservation of Mexican trades

During the colonial era, bakeries produced a great variety of breads. Among the savory ones were el francés, the birote, el español, and pambazos, while the sweet ones included puff-pastry pieces such as campechanas, condes, and banderillas of French influence. Distribution was part of the urban landscape: panaderos walked the streets carrying large baskets on their heads, calling out their wares.

Over time, estanquillos appeared where bread was sold from a fixed location, and later came European-style pastry shops such as El Globo and El Molino. Pan de caja also made its way in, introduced to Mexico during the American intervention of 1847 and sold already sliced and wrapped.

Its importance was such that in 1965, in the state of Puebla, the Unión de Globeros was founded to defend its members' labor rights against other guilds. The trade of the globero in Mexico has a long history and is a familiar figure in everyday life in both urban and rural areas — a charmer of children's gazes. He is a colorful passerby on streets, main avenues, parks, and shopping plazas, always accompanied by a curious entourage: an enormous bouquet of floating balloons, usually latex spheres filled with gas, though at times in all kinds of shapes, figures, and colors. His signature whistle is what announces his arrival

Thanks to the lake conditions of the area, Indigenous peoples developed innovative systems such as the chinampas, which made it possible to grow crops on the water. This setting encouraged the use of boats in everyday life. Over time, during the Porfiriato, trajineras took on a recreational character and became popular with society, especially for outings.

They were fitted with roofs for protection from the sun and decorated with flowers, which made them even more appealing. Xochimilco, known as "the place of the floating gardens," became an ideal setting for romantic rides, where names were even painted on the trajineras as a token of courtship. For this mural, the owner of Casa Talavera chose to place it in the hotel's finest room, giving the trajineras the names of his beloved daughters: María, Isabel, and Lucía.

Palma, abundant across many regions of Mexico, was the ideal material for weaving hats that were sturdy, light, and cool. Cutting, drying, and braiding the fibers became a craft passed down from generation to generation. With the arrival of the colonial period, the sombrero de palma grew even more popular and began to take on shapes and styles particular to each region of the country.

The Mexican sombrero de palma serves a practical function, but a symbolic one as well. It represents the ingenuity of the artisan, the connection to the land, and the identity of the communities that produce it. Each piece is unique, made entirely by hand with careful attention to every detail of the weave. Today the sombrero de palma remains highly valued in rural life and in urban fashion alike. Its coolness and durability make it ideal for warm climates, while its artisanal design makes it an authentic garment appreciated both nationally and internationally.

Although their exact origin is unknown, it is believed that objects used as toys already existed in prehispanic times, such as animal figurines with or without wheels and rubber balls found at archaeological sites. After the Conquest, toys also reflected gender roles: boys were given trompos, toy cars, or marbles, while girls received dolls, play kitchens, or toy strollers.

An essential characteristic of these toys is that they represent the adult world in miniature, creating a link between imagination and reality. And because they are made entirely by hand, every piece is one of a kind.

In Mexico, cestería has two main branches, Indigenous and Spanish, distinguished by their techniques, forms, and products. Among the most important methods are coiling and braiding, both essential to producing sturdy, functional pieces.

Despite the passing of centuries, many objects of prehispanic origin remain in use, such as petates, bags, baskets, and sombreros. These creations serve a practical function, but they also reflect the cultural richness of the country. They invite us to value sustainability, creativity, and tradition. Every piece of cestería is a living reminder of the history and ingenuity of those who make it.

Within this tradition, barro rojo stands out as one of the most representative materials of Mexican pottery, especially in regions such as Michoacán and Guerrero. Its distinctive reddish color comes from the iron oxides present in the earth, which mix with the clay as it is extracted and give it that characteristic tone.

Pieces made from barro rojo are prized for their warm, natural appearance and for the traditional techniques still preserved in their production. Beyond their aesthetic value, these crafts represent a direct connection to the land and to the country's cultural roots, becoming a living symbol of Mexican identity that has endured through time.

Today there is a wide variety of dolls reflecting the traditional dress of different Indigenous communities, with details such as embroidered blouses, colorful skirts, and hair adorned with ribbons. Beyond their appearance, these dolls originally carried a protective meaning, as they were believed to shield children from evil spirits.

Each region of the country has developed its own versions, varying in colors, forms, and techniques, which makes them unique. Yet all of them share one characteristic trait: an embroidered face that conveys warmth and keeps alive a tradition full of identity, symbolism, and creativity.

Throughout history, pulque has been credited with a range of medicinal properties. It is said to ease gastrointestinal ailments, stimulate the appetite, counter weakness, and even help improve certain kidney conditions. Traditionally, it has also been recommended for breastfeeding women, as it is believed to favor the production and quality of breast milk.

Beyond its physical and medicinal qualities, pulque has for centuries been an essential part of social and cultural life in Mexico. Over time the drink has evolved and diversified into a wide variety of types and flavors, reflecting the creativity, identity, and traditions of the different regions where it is made and enjoyed.

The original piñata was a clay pot; colored papel de china was later added to make it more striking and to represent superfluous pleasures. Its seven points symbolize the seven deadly sins — sloth, envy, gluttony, wrath, lust, greed, and pride — which had to be destroyed blindfolded (an allusion to faith being blind), with the help of a stick representing the virtue that puts an end to temptation. The candies and treats inside the piñata stood for the riches of the kingdom of heaven; the lesson being that with faith and a single virtue one could defeat sin and receive all of heaven's rewards.