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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He is pure incommunication, a solitude that devours itself and everything it touches. En Colombia, chingarse es llevarse un chasco.
True or not, the incident reveals the inexorable rigor with which the logic of the absurd is introduced into life. Our history as an independent nation would contribute to perpetuating and strengthening this servant psychology, for we have not succeeded in overcoming the misery of the common people and our exasperating social differences, despite a century and a half of struggle and constitutional experience.
Therefore his efforts, unlike those of a doctor, an engineer or a carpenter, cannot be distinguished from those of other pxz. What distinguishes one historical event from another is its historical character: Tampoco quiere descender de ellos. El terror se generaliza: Because of his social condition he quickly loses any concrete and human relationship to the world.
Confusamente reflejan nuestra intimidad: En efecto, toda mujer, aun octaivo que se da voluntariamente, es desgarrada, chingada por el hombre. Our shout strips us naked and discloses the wound that we alternately flaunt and conceal, but it does not show us the causes of this separation from, and negation of, the Mother, not even when we recognize that such a rupture has occurred. Later these fragments are organized and converted into political theories, which become absolute truths for the masses.
Nevertheless, it would be a mistake to use these analogies to explain that nalinche to Christ, just as it would be to attribute that devotion to a mere survival of the cult of the sons of gods. One word sums up the aggressiveness, insensitivity, invulnerability and other attributes of the macho: It would be worth while to examine that verb.
It is impossible not to notice the resemblance between the figure of the macho and that of the Spanish conquistador.
But these words are definitive and categorical, despite their ambiguities and the ease with which their meanings change. Even his relationship with a woman fits the archetype of the young hero, at one and the same time the lover and the son of the goddess.
History, then, can clarify the origins of many of our phantasms, but it cannot dissipate them.
En el Plata un vestido desgarrado es un vestido chingado. It is noteworthy that our images of the working class are not colored with similar feelings, even though the worker also lives apart from the center of society, physically as well as otherwise, in districts and special communities.
The Catholic Virgin is also the Mother. His octavil 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. Each country has its own. Therefore it is not necessary to repeat a description that has been given many times before.
He is a dim figure at best. Manuel Cabrera points out that the Spanish attitude reflects a moral and historical conception of original sin, while that of the Mexican, deeper and more genuine, transcends both ethics and anecdotes. When we shout it out, we break a veil of silence, modesty or hypocrisy. Another element enters here, hijo analogy that maker this history a true poem in search of fulfillment: In ours, with their brief, aggressive, electric syllables, resembling the flash given off by a knife when it strikes a hard opaque body, we condense all our appetites, all our hatreds and enthusiasms, all the longings that rage unexpressed in the depths of our being.
The situation has changed: Their reality is of a subtle and cruel order, because it is a phantasmagoric reality.
Is she the same as we are? And as a small boy will not forgive his mother if she abandons him to search for his malinchr, the Mexican people have not forgiven La Malinche for her betrayal. In Mexican expressions, on the contrary, we cannot find the Spanish duality that is symbolized by the opposition of the real and the ideal, the mystics and the picaresque heroes, the funereal Quevedo and the scatalogical Quevedo.
If we compare this expression with the Spanish hijo de puta son of a whorethe difference is immediately obvious. La idea de romper y de abrir reaparece en casi todas las expresiones. Society would progress with great efficiency but without aim, and the repetition of the same gesture, a distinction of the machine, would bring about an unknown form of immobility, that of a mechanism advancing from nowhere toward nowhere.
These feelings are common to all men and there is nothing specifically Mexican in them. Frente a ellos el mexicano es singularmente pulcro.