Octavio Paz, who searches for the identity of the Mexican people in his study entitled El . In section IV, “Los Hijos de la Malinche,” Paz explains how the word . In this chapter, Octavio Paz discusses the fact that machismo is an offshoot of Mexican historical patterns. He relates . The symbol of this violation is doña Malinche, the mistress of Cortés. When we shout “¡Viva México, hijos de la chingada!. all Mexicans as hijos de puta (sons of raped women) or los Pachuco s and Key words: Identity, Mexico, Pachuco s, La Malinche, Octavio Paz, Gloria Anzaldúa.

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O la del aullido en que terminan nuestras canciones, y que posee la misma ambigua resonancia: The Mexican does not want to be either an Indian or a Spaniard. Mas una diferencia radical nos separa. Her passivity is abject: Is she the same as we are? The unquestionable analogy that can be observed between certain of our attitudes and those of groups subservient to the power of a lord, a caste or a foreign state could be resolved in this statement; the character of the Mexican is a product of the social circumstances that prevail in our country, and the history of Mexico, which is the history of these circumstances, contains the answer to every question.


The Mexican and his Mexicanism must be defined as separation and negation. This phenomenon of a return to the maternal womb, so well known to the psychologist, is without doubt one of the determining causes of the swift popularity of the cult of the Virgin. Nothing is makinche natural, therefore, than his indifference toward the offspring he engenders.

It is not only because of simple phonetic association that we compare it with China, for China is also immense and remote.

Es decir, de humillar, castigar y ofender. The situation that prevailed during the colonial ,a would thus be the source of our closed, unstable attitude. They are projectiles or knives. On the other hand, there is profound devotion to Christ as the Son of God, as the youthful God, above all as the victimized Redeemer. And it provokes a bitter, resentful satisfaction.


Women in World History: PRIMARY SOURCES

This passivity, open to the outside world, causes her to lose her identity: On the one band, the Father embodies the generative power, the origin of life, whether he be Jehovah, God the Creator, or Zeus, king of creation, ruler of the cosmos. The forbidden words boil up in us, just as our emotions boil up. His major criticism is that to be an intellectual it is necessary to distance oneself from the subject that you are studying so that the argument remains critical yet rational and objective.

The person who suffers this action is passive, inert and open, in contrast to the active, aggressive and closed person who inflicts it. To the Mexican it consists in being the hjos of a violation.

A historical event is not the sum of its component factors but an indissoluble reality.

Surprise lurks in its form, hidden, ready to leap out. The Catholic Virgin is also the Mother. La Reforma es la malniche Ruptura con la Madre. The exception is that the heroic cycle does not end with his death: The word has sexual connotations but it is not a synonym for the sexual act: The Chingada is even more passive.

Vivir a solas, sin testigos. The situation has changed: Our courtesy may be attractive but our reserve is chilling, and the stranger is always disconcerted by the unforeseen violence that lacerates us, by the solemn or convulsive splendor of our fiestas, by our cult of death.

He is a dim figure at best. Actually there are no causes and effects, merely a complex of interpenetrating reactions and tendencies. This is the model more mythical than real that determines the images the Mexican people form of men in power: They are the hijos de la chingada: This passivity, open to the outside world, causes her to lose her identity: But he is also the lord of the lightning bolt and the whip; he is the tyrant, the ogre who devours life.


If the Chingada is a representation of the violated Mother, it is appropriate to associate her with the Malunche, which was also a violation, not only in the historical sense but also in the very flesh of Indian women.


The mystery of his burial place is one of our obsessions. In all civilizations, God the Father becomes an ambivalent figure once he has dethroned the feminine deities. Nuestro recelo provoca el ajeno. She embodies the open, the chingadoto our closed, stoic, impassive Indians.

If we ask about the third figure of the triad, the Motherwe hear a double answer. Distant, vague and indeterminate. The word and its derivatives are used in most of America and parts of Spain in association with drinks, alcoholic or otherwise. This represents the way in which the Pax have inherited two distinct cultures, the Spanish and the Indigenous, but by denying one part of their identity, they become stuck in a world of solitude.

El verbo chingar indica el triunfo de lo cerrado, del macho, del fuerte sobre lo abierto. All our faculties, and all our defects as well, hijls opposed to this conception of work as an impersonal action repeated in equal and empty portions of time.

Frente a ellos el mexicano es singularmente pulcro. In the first place, she is an Indian Virgin; in the second place, the scene of her appearance to the Indian Juan Diego was a hill that formerly contained a sanctuary gijos to Tonantzin, “Our Mother,” the Aztec goddess of fertility. It is impossible not to notice the resemblance between the figure of the macho and that of the Spanish conquistador. Nothing is more natural, therefore, than his indifference toward the offspring he engenders.

Esto es, todos aquellos quo no son lo que nosotros somos. Solitude, the source of anxiety, begins on the himos we are deprived of maternal protection and fall into a strange and hostile ocgavio. En efecto, toda mujer, aun la que se da voluntariamente, es desgarrada, chingada por el hombre. O a la inversa.