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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Esos fantasmas y vestigios son reales, al menos para nosotros. At the outset, a part of society regards the extermination of other groups with indifference, or even contributes to their persecution, because it is corrupted by internal hatreds.
It is said malijche we live in a world of techniques. In our daily language there is a group of words that are prohibited, secret, without clear meanings. Lo que no quiere decir que el mexicano sea incapaz de convertirse en lo que se llama un buen obrero. Once again we see the opposition of the closed and the open.
Propaganda and totalitarian politics, such as terrorism and repression, employ the same system. The Mexican works slowly and carefully; he loves the completed work and each of the details that make it up; and his innate good taste is an ancient heritage. If we compare this expression with the Spanish hijo de puta son of a whorethe difference is immediately obvious.
The Chingada is even more passive. To the country pa broken and worn-out things. Mas una diferencia radical nos separa. Manuel Cabrera points out that the Spanish attitude reflects a moral and historical conception of original sin, while octwvio of the Mexican, deeper and more genuine, transcends both ethics and anecdotes. The situation has changed: In all civilizations, God the Father becomes an ambivalent figure once he has dethroned the feminine deities.
Once again, certain pathetic and plastic fatality, we are presented with the image of a skyrocket that climbs into the sky, bursts in a shower of sparks and then falls in darkness.
The mystery of his burial place is jalinche of our obsessions. The totalitarian regimes have done nothing but extend this condition and make it general, by means of force or propaganda. When this moment arrives, it will resolve all our contradictions by annihilating them, but meanwhile I want to point out that the most extraordinary fact of our situation is that we are enigmatic not only to strangers but also to ourselves. All their relationships are poisoned by fear and suspicion: Esto es, todos aquellos quo no son lo que nosotros somos.
But while the Spaniards enjoy using blasphemy and scatology, we specialize in cruelty and sadism. This is to say that historical events are something more than events because they are colored by humanity, which is always problematical.
Later these fragments are organized and converted into political theories, which become absolute truths for the masses.
Women in World History: PRIMARY SOURCES
Man is nostalgic and in search for communion. En esta esfera es imposible escindir causas y efectos. Woman is a living symbol of the strangeness of the universe and its radical heterogeneity.
He is the Stranger.
The modem worker lacks individuality. She loses her name; she is no one; she disappears into nothingness; she is Nothingness. Es decir, de humillar, castigar y ofender.
On the one hand, the wounds are flowers, octavii of resurrection; on the other, they are a reiteration that life is the sorrowful mask of death. It would be a resurrection. In some parts of South America chingar means to molest, to censure, to ridicule. Nothing is more natural, therefore, than his indifference toward the offspring he engenders.
It would be worth while to examine that verb. True or not, the incident reveals the inexorable rigor with which the logic of the absurd is introduced into life. To the Mexican there are only two possibilities in life: The anecdote about the man who “cured” the headache of a drinking companion by emptying his pistol into his head is well known.
HIJOS DE LA MALINCHE
What we find is the dichotomy between the closed and the open. The defeat of these gods which is what the Conquest meant to the Indian world, because it was the end of a cosmic cycle and the inauguration of a new divine kingdom caused the faithful to return to the ancient feminine deities.
In this shout we condemn our origins and deny our hybridism. It is force without the octaavio of any notion of order: It is astonishing that a country with such a vivid past, a country so profoundly traditional, so close to its roots, so rich in ancient legends even if poor in modern history should conceive of itself only as a negation of its origins. He must live alone, without witnesses. Our courtesy may be attractive but our reserve is chilling, and the stranger is always disconcerted by the unforeseen violence mlinche lacerates us, by the solemn or convulsive splendor of our fiestas, by our cult of death.