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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The Labyrinth of Solitude – Wikipedia

Her passivity is abject: 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. Esto es, todos aquellos quo no son lo que nosotros somos. Once again we see the opposition of the closed and the open. There is a Mexican mystery just as there is a yellow mystery or a black. 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 octaviio 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.

In the struggle which our will-to-be carries on against them, they are supported by a secret and powerful ally, our fear of being. His nature — if that word can be used in reference to man, who has ‘invented’ himself by saying ‘no’ to nature — consists of his longing to realize himself in another. It is not difficult to understand the origins of this attitude toward us.

In addition, the Virgin the universal Mother, is also the intermediary, the messenger, between disinherited man and the unknown, inscrutable power: But he is also the lord of the lightning bolt and the whip; he is the tyrant, the ogre who devours life. By means of it we recognize lz other among strangers, and we use it every time the real conditions of our being rise to our lips. The Mexican condemns all his traditions at once, the whole set of gestures, attitudes and tendencies in which it is now difficult to distinguish the Spanish from the Indian.


Porque ls lo que es el mexicano actual, como se ha visto, puede reducirse a esto: From the chapter “The Conquest and Colonialism” onwards, Paz makes a detailed analysis of Mexican history beginning with a look at the Pre-Columbian culture and in particular reflecting on the Revolt.

He octwvio power isolated in its own potency, without relationship or compromise with the outside world. All our faculties, and all our defects as well, are opposed to this conception of work as an impersonal action repeated in equal and empty portions of time. The man who commits it never does so with the consent of the chingada.


Another element enters here, an analogy that maker this history a true poem in search of fulfillment: Mass production is characterized by the fabricating of separate units which are then put together in special workshops. The Mexican does not want to be either an Indian or a Spaniard.

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

Thus any purely historical explanation is insufficient In both situations the individual and the group struggle simultaneously and contradictorily to hide and to reveal themselves. El contenido concreto de esas representaciones depende de cada espectador. Nevertheless, it would be a mistake to use these analogies to explain that devotion to Christ, just as it would be to attribute that devotion to a mere survival of the cult of the sons of gods.

The Catholic Virgin is also the Mother. It is force without the discipline of any notion of order: For everyone but himself he embodies the occult, the hidden, that which surrenders itself only with great difficulty: Utensils are never mysterious or enigmatic, since mystery comes from the indetermination of the being or object that contains it.


Para el mexicano la vida es una posibilidad de chingar o de ser chingado. Cuando alguien ejecuta un acto pctavio y contra las reglas, comentamos: In sum, as a vivid awareness of solitude, both historical and personal. The Mexican does not want to be either an Indian or a Spaniard. We are the only persons who can answer the questions asked us by reality and our own being. And in its own way, it is just: Our suspicions keep us at a distance.

The Oaz works slowly and carefully; he jijos the completed work and each of the details that make it up; and his innate good taste is an ancient heritage.

The macho represents the masculine pole of life. They too carry about with them, in rags, a still-living past. It is worth studying the significance of this fact.


The class is stronger than the individual and his personality dissolves in the generic. Views Read Edit View history. He does not pertain to our world; he is not from our city; he does not live in our neighborhood.

The Indian goddesses were goddesses of fecundity, linked to the cosmic rhythms, the vegetative processes ce agrarian rites. The magic power of the word is intensified by the fact that it is prohibited. He is a laborer, which is an abstract noun designating a mere function rather than a specific job.

Therefore his efforts, unlike those of a doctor, an engineer or a carpenter, cannot be distinguished from those of octtavio men. Finally, there is no especial veneration for God the Father in the Trinity.