Machismo and La Malinche

Machismo and La Malinche Final Paper

epl_machismo-6_4_2008

Outline for Machismo and Marianism

Machismo and Marianism Outline

The Ohio State University

Outline for Machismo and Marianism

Introduction

I hope to bring insight into areas of life within the Mexican culture, within the life of the Mexican females of the previous generations. What is Machismo? It is defined as characteristics of the Mexican male being typically aggressive, obstinate, defiant and lacking emotional concern. What is Marianism? It is defined as women being virtuous, holy and long-suffering. Portraying saintly characteristics that are associated with The Virgin Mother.

Who is “La Malinche and how can one girl, one female, one woman shape the history of an entire country?
What are the origins of Machismo, Marianism and La Malinche?
When did it start?
Why did it start?
What effect has the legend of “La Malinche” had on the males and females of Mexico?
Has Catholicism been an intricate factor in its development?
How has Catholicism instigated its existence to continue?
What laws were developed to allow its growth?
What laws were developed to allow its hindrance of women?
What cause and effect did Machismo have on Mexican males?
What cause and effect did Marianism have on Mexican women?
Have women been instrumental in its continuance, if so why?

Conclusion
In conclusion, I hope that this will help us to understand the Mexican culture and their ways. I hope this research will open a dialogue as to what changes are needed and laws to be implemented that will aid in the personal growth for women of Mexico today. How the lives of previous generations affect the lives of other women. How women like my grandmothers and my mother and the women within my family, as well as myself bring a cause and effect to our children and theirs. I hope further research will allow me to learn of the past and understand the women of that generation and find new ways to effect positive changes for women of Mexican heritage.

I hope to study this further by researching some of the following concerns:
What laws can be implemented to change its effect for women?
Has this continuance attributed to generational changes in laws and culture?
Has this continuance attributed to no further generational changes?

Annotated Bibliography 2nd Draft

Education EPL 359

The Ohio State University
May 2, 2008

As I have chosen to research and write about Machismos’ a term that characterizes the male as being strong, aggressive, and lacking emotional response within the Mexican culture. What were struggles of young Mexican women from this cultural influence? What policies, programs, or other factors can influence change and progress for Mexican women? What policies, programs, or other factors hinder progress for Mexican women?

I hope to bring light to the conflicts women of old Mexico encountered as they were subjected to the Machismo culture that is entwined with the male population. Are the sufferings that these women encountered a reflection of the lives of women of Mexico? Were the laws from that time of government and the church hindering women’s progress? What conditions or conditionings cause the double-standard that caused them to exist and what conditions did not allow these women to stop the abuse, discrimination they and other women face daily?

Petty tells the story of a young Mexican girl is told as she faces her hidden pain in ways that will brand her, not as the mark of the burning hot branding iron that forges a scar on the bull. It is the hidden scar that is hidden and branded deep within as it burns intensely. In this essay Leslie Petty has found that “The House on Mango Street” written by Sandra Cisneros’s the story “And Some More.” Petty has interpreted Cisneros’s meaning that within the Mexican culture women are perceived as “good-bad” or “clean-dirty” or as “virgins” or “malinches” there is not a difference…

Leslie Petty is a doctoral candidate in English at the University of Georgia specializing in American literature and Women’s Studies. “The “Dual”-ing Images of la Malinche and la Virgen de Guadalupe in Cisneros’s The House on Mango Street – Critical Essay”. MELUS. Summer 2000. FindArticles.com. 29 Apr. 2008. http://findarticles.com/p/articles/mi_m2278/is_2_25/ai_67532177

COPYRIGHT 2000 The Society for the Study of the Multi-Ethnics Literature of the United States
COPYRIGHT 2001 Gale Group Retreived April 29, 2008

Frida Kahlo

The author writes of Frida Kahlo as “the Chingada,” Kahlo is regarded as an artist now known for her outstanding abilities in many areas, as a surrealist, and revolutionists a woman ahead of her time. Did Kahlo serve the cause of women or rather her own? Did she serve a “double role” as an artist and woman in the traditional female role for the male?

What gave Kahlo strength to be a different female; a woman in an era of submissiveness, obedience and discrimination? This obstinate and avenging drive to pursue her needs, where did it come from? I hope to research this voracity that some women have and some do not. I hope to bring the insight of women from Kahlo’s generation and before, who fought for themselves a personal existence during this time in Mexico.

The author cites that “Octavio Paz was not writing about Kahlo” in “The Labyrinth of Solitude” but that his definition of “La Chingada could be applied to her.” She is the Mother, but Kalho was not, nor was she a mythical figure. The “hijos de la Chingada” are the offspring of this forcible violation of the Mexican female: she has suffered and been deceived. Kahlo was not this traditional woman, but the author asks.

“Could it not be said that the childless Kahlo was the Chingada artist, and that her paintings were her symbolic bastard offspring, her “hijos de la chingada?”

Milanovic, A. Retrieved: April 27, 2008 from http://www.plume-noire.com/feature/fridakahlo/mexicanart.html
The Labyrinth of Solitude. Paz, Octavio. Grove Press: 1985.
Surrealist Art. Alexandrian, Sarane. Thames and Hudson Inc: 1995.
Twentieth-Century Art of Latin America. Barnitz, Jaqueline. University of Texas Press: 2001.

Dona Marina-Spaniards Land in Mexico

A chief’s daughter from Painalla along a border in Mexico, her name is now infamous she is called La Malinche. Prescott (1934) tells the story of Dona Marina, so the readers we will understand her and the life she is now forced to live after the loss of her father. At fourteen still a child, her mother gives to others as a slave, so her half-brother would inherit the riches of her father a “cacique” or chief. She is now having to live in another world, her past filled with power and prestige has perished. She gained favor with her masters being fluent in her native tongue and others, so with much pride they use her upon the arrival of the Spaniards. To the Spaniard her name is reserved and for a time her memory is endeared to her countrymen. As her gifts become entangled with the destruction of her country and the death of her countrymen she is now forever immortalized as a women of power and deceit. A legacy that has been handed down to women in Mexico, they are to be revered and perceived at times to be disloyal. I hope to explore the misconceptions of this legacy and the enormity of its impact on Mexican women. The Mexican female perceived as strong and powerful, the foundation of the family: and then the Chingada, the woman you could use and discard. I hope to explore the women and “why” they have “allowed” this mistreatment not only for themselves but for other women as well.

Prescott, W.H. (1934). Mexico, The Conquest of Mexico: Discovery of Mexico. Voyage along the Coast–Dona Marina–Spaniards Land in Mexico–Interview with the Aztecs. The Junior Literary Guild, International Collectors Library American Headquarters, Garden City, NY
Can presumptions be challenged and changed by both genders? Do gender stereotypes within the Mexican community differ in regions? Why are women viewed as submissive in one region and in another viewed as strong? These are some of the questions I will be researching as I search to see if machismo and the culture of Mexico continue to hinder progress or growth for females. In my research I will focus on previous generations and the struggles of women from the late 1800’s and early 1900’s.

Gutmann, M. C. (1996). The Meanings of Macho Being a Man in Mexico City: University of California Press.

Matthew Gutmann has a Ph.D. in Cultural Anthropology (1995) and an M.P.H. (1997), from the University of California Berkeley and Brown University since 1997. A Professor of Anthropology, Ethnic Studies, and Latin American Studies, and has taught on Gender and Sexuality Studies. He is also a Visiting Researcher at the Centro de Investigaciones y Estudios Superiores en Antropología Social Pacífico Sur (Oaxaca, Mexico).
In Sons of La Malinche, Paz represents the Mexican as he starts with “Our” and throughout tells us who the Mexican male is and why they have become that way. History has evolved these men to be always aware, always elusive, always on guard not only of “the others” but of their females as well. The walls that are built to protect them from the “hijos de la chingada” or the “Sons of La Malinche” or the “bad Mexicans.” The Chingada, the mythical mother, the woman raped, molested, abused and discarded since the Spanish invasion, their mothers. They see their women as their reason of being, a being of indifference, borne out of violence, deception, the sex act.

Paz, O. (1985). The Labyrinth of Solitude, and Other Writings.

The Sons of La Malinche (L. Kemp & Y. Milos & R. Phillips, Trans.). New York: Grove Weidenfeld. Born March 31, 1914 in Mexico City he died April 19, 1998 in Mexico City. He was to teacher Mexico and the to world he told the history of the Mexican. Winning the Nobel Prize in Literature in 1990, also a winning poet and philosopher. He served as a Mexican diplomat throughout the world. His literary were based on influence and idealism of Marxist, Surrealist, Existentialism.
‘Yo soy la Malinche’ by Mary Louise Pratt she writes of “La Malinche” either mythological or not. This name given to the young woman considered wife, or concubine of Hernan Cortes. La Malinche her legend is considered the ultimate betrayal to her countrymen. The myth is of a traitor, an “indigenous women who sold out” to the Spanish invaders and helped in the demise of her country. A traitor, or was she? La Malinche did everything to survive, as a woman she is conjoined with the term “hijo de la chingada,” or “son of the screwed/raped woman.”

Pratt, M.L. (1993). ‘Yo soy la Malinche’: Chicana writers and the poetics of ethnonationalism. In Verdonk, P (Ed.) Twentieth – Century Poetry: Front text to context. Routledge. London, Great Britain: Pointing-Green Publishing Services.
Mary Louise Pratt is a Silver Professor and Professor of Spanish and Portuguese Languages and Literatures at New York University. Mary Louise Pratt received her B.A. in Modern Languages and Literatures from the University of Toronto (1970) M.A. in Linguistics from the University of Illinois at Urbana (1971) She recognitions and honors throughout the 27 years in the academic field.

Civil Codes and Canon Laws of Catholicism and colonial laws still intertwined and strengthened the subjection of women with the responsibility of “maintaining the family unity.” Throughout the history of Mexico the “value of family” has primarily been on the shoulders of woman. Women’s roles were a reproductive one and Catholicism’s influence plays an integral makeup in these roles. Why were women of Mexico subjected to laws and church doctrine that diminished their rights and subjugated to paternal control? Could these laws implemented 200 years ago still play an integral part on the women of Mexico today

Arrom, S. M. (1985). Changes in Mexican Family Law in the Nineteenth Century: The Civil Codes of 1870 and 1884 “Journal of Family History.” In G. M. Yeager (Ed.), Confronting Change, Challenging Tradition: Women in Latin American History (pp. 87- 101). Number 7. (1994). Jaguar Books on Latin America. Wilmington, DE: A Scholarly Resources Inc.

“La Nueva Chicana: Women and the Movement,” in 1911 the Congreso was the first civil rights assembly in the United States made up of Spanish-speaking people. Its agenda focused on the needs of the residents from both southern Texas and across the border for women. These are issues that women from all societies have encountered throughout history. Could these Chicana movements from the past bring changes for Mexican women today?
Ruiz, V. L. (1998). From Out of the Shadows Mexican Women in Twentieth-Century America: Oxford University Press.

VICKI L. RUIZ Ph.D. is an Interim Dean in the School of Humanities and a Professor of History and Chicano/Latino Studies at Stanford University.

There is not a difference…

A story of a young Mexican girl is told as she faces her hidden pain in ways that will brand her, not as the mark of the burning hot branding iron that forges a scar on the bull. It is the hidden scar that is hidden and branded deep within as it burns intensely. In this essay Leslie Petty has found that “The House on Mango Street” written by Sandra Cisneros’s the story “And Some More.” Petty has interpreted Cisneros’s meaning that within the Mexican culture women are perceived as “good-bad” or “clean-dirty” or as “virgins” or “malinches” there is not a difference…

Leslie Petty is a doctoral candidate in English at the University of Georgia specializing in American literature and Women’s Studies. “The “Dual”-ing Images of la Malinche and la Virgen de Guadalupe in Cisneros’s The House on Mango Street – Critical Essay”. MELUS. Summer 2000. FindArticles.com. 29 Apr. 2008. http://findarticles.com/p/articles/mi_m2278/is_2_25/ai_67532177

COPYRIGHT 2000 The Society for the Study of the Multi-Ethnics Literature of the United States
COPYRIGHT 2001 Gale Group

Retreived April 29, 2008

Frida Kahlo

The author writes of Frida Kahlo as “the Chingada,” Kahlo is regarded as an artist now known for her outstanding abilities in many areas, as a surrealist, and revolutionists a woman ahead of her time. Did Kahlo serve the cause of women or rather her own? Did she serve a “double role” as an artist and woman in the traditional female role for the male?

What gave Kahlo strength to be a different female; a woman in an era of submissiveness, obedience and discrimination? This obstinate and avenging drive to pursue her needs, where did it come from? I hope to research this voracity that some women have and some do not. I hope to bring the insight of women from Kahlo’s generation and before, who fought for themselves a personal existence during this time in Mexico.

The author cites that “Octavio Paz was not writing about Kahlo” in “The Labyrinth of Solitude” but that his definition of “La Chingada could be applied to her.” She is the Mother, but Kalho was not, nor was she a mythical figure. The “hijos de la Chingada” are the offspring of this forcible violation of the Mexican female: she has suffered and been deceived. Kahlo was not this traditional woman, but the author asks.

“Could it not be said that the childless Kahlo was the Chingada artist, and that her paintings were her symbolic bastard offspring, her “hijos de la chingada?”

Milanovic, A. Retrieved: April 27, 2008 from http://www.plume-noire.com/feature/fridakahlo/mexicanart.html
The Labyrinth of Solitude. Paz, Octavio. Grove Press: 1985.
Surrealist Art. Alexandrian, Sarane. Thames and Hudson Inc: 1995.
Twentieth-Century Art of Latin America. Barnitz, Jaqueline. University of Texas Press: 2001.

Dona Marina–Spaniards Land in Mexico

A chief’s daughter from Painalla along a border in Mexico, her name is now infamous she is called La Malinche. Prescott (1934) tells the story of Dona Marina, so the readers we will understand her and the life she is now forced to live after the loss of her father. At fourteen still a child, her mother gives to others as a slave, so her half-brother would inherit the riches of her father a “cacique” or chief. She is now having to live in another world, her past filled with power and prestige has perished. She gained favor with her masters being fluent in her native tongue and others, so with much pride they use her upon the arrival of the Spaniards. To the Spaniard her name is reserved and for a time her memory is endeared to her countrymen. As her gifts become entangled with the destruction of her country and the death of her countrymen she is now forever immortalized as a women of power and deceit. A legacy that has been handed down to women in Mexico, they are to be revered and perceived at times to be disloyal. I hope to explore the misconceptions of this legacy and the enormity of its impact on Mexican women. The Mexican female perceived as strong and powerful, the foundation of the family: and then the Chingada, the woman you could use and discard. I hope to explore the women and “why” they have “allowed” this mistreatment not only for themselves but for other women as well.

Prescott, W.H. (1934). Mexico, The Conquest of Mexico: Discovery of Mexico. Voyage along the Coast–Dona Marina–Spaniards Land in Mexico–Interview with the Aztecs. The Junior Literary Guild, International Collectors Library American Headquarters, Garden City, NY

Annotated Bibliography – First Draft

Education EPL 359
First Draft

The Ohio State University
April 18, 2008

I have chosen to research and write about Machismos’ a term that characterizes the male as being strong, aggressive, and lacking emotional response within the Mexican culture. The struggles of young Mexican women from this cultural influence? What policies, programs, or other factors can influence change and progress for Mexican women? What policies, programs, or other factors hinder progress for Mexican women?
Can presumptions be challenged and changed by both genders? Do gender stereotypes within the Mexican community differ in regions? Why are women viewed as submissive in one region and in another viewed as strong? These are some of the questions I will be researching as I search to see if machismo and the culture of Mexico continue to hinder progress or growth for females. In my research I will focus on previous generations and the struggles of women from the late 1800’s and early 1900’s.

Gutmann, M. C. (1996). The Meanings of Macho Being a Man in Mexico City: University of California Press.

Matthew Gutmann has a Ph.D. in Cultural Anthropology (1995) and an M.P.H. (1997), from the University of California Berkeley and Brown University since 1997. A Professor of Anthropology, Ethnic Studies, and Latin American Studies, and has taught on Gender and Sexuality Studies. He is also a Visiting Researcher at the Centro de Investigaciones y Estudios Superiores en Antropología Social Pacífico Sur (Oaxaca, Mexico).
In Sons of La Malinche, Paz represents the Mexican as he starts with “Our” and throughout tells us who the Mexican male is and why they have become that way. History has evolved these men to be always aware, always elusive, always on guard not only of “the others” but of their females as well. The walls that are built to protect them from the “hijos de la chingada” or the “Sons of La Malinche” or the “bad Mexicans.” The Chingada, the mythical mother, the woman raped, molested, abused and discarded since the Spanish invasion, their mothers. They see their women as their reason of being, a being of indifference, borne out of violence, deception, the sex act.

Paz, O. (1985). The Labyrinth of Solitude, and Other Writings.

The Sons of La Malinche (L. Kemp & Y. Milos & R. Phillips, Trans.). New York: Grove Weidenfeld. Born March 31, 1914 in Mexico City he died April 19, 1998 in Mexico City. He was to teacher Mexico and to the world he told the history of the Mexican. Winning the Nobel Prize in Literature in 1990, also a winning poet and philosopher. He served as a Mexican diplomat throughout the world. His literary were based on influence and idealism of Marxist, Surrealist, Existentialism.
‘Yo soy la Malinche’ by Mary Louise Pratt she writes of “La Malinche” either mythological or not. This name given to the young woman considered wife, or concubine of Hernan Cortes. La Malinche her legend is considered the ultimate betrayal to her countrymen. The myth is of a traitor, an “indigenous women who sold out” to the Spanish invaders and helped in the demise of her country. A traitor, or was she? La Malinche did everything to survive, as a woman she is conjoined with the term “hijo de la chingada,” or “son of the screwed/raped woman.”

Pratt, M.L. (1993). ‘Yo soy la Malinche’: Chicana writers and the poetics of ethnonationalism. In Verdonk, P (Ed.) Twentieth – Century Poetry: Front text to context. Routledge. London, Great Britain: Pointing-Green Publishing Services.
Mary Louise Pratt is a Silver Professor and Professor of Spanish and Portuguese Languages and Literatures at New York University. Mary Louise Pratt received her B.A. in Modern Languages and Literatures from the University of Toronto (1970) M.A. in Linguistics from the University of Illinois at Urbana (1971) She recognitions and honors throughout the 27 years in the academic field.

Civil Codes and Canon Laws of Catholicism and colonial laws still intertwined and strengthened the subjection of women with the responsibility of “maintaining the family unity.” Throughout the history of Mexico the “value of family” has primarily been on the shoulders of woman. Women’s roles were a reproductive one and Catholicism’s influence plays an integral makeup in these roles. Why were women of Mexico subjected to laws and church doctrine that diminished their rights and subjugated to paternal control? Could these laws implemented 200 years ago still play an integral part on the women of Mexico today

Arrom, S. M. (1985). Changes in Mexican Family Law in the Nineteenth Century: The Civil Codes of 1870 and 1884 “Journal of Family History.” In G. M. Yeager (Ed.), Confronting Change, Challenging Tradition: Women in Latin American History (pp. 87- 101). Number 7. (1994). Jaguar Books on Latin America. Wilmington, DE: A Scholarly Resources Inc.

“La Nueva Chicana: Women and the Movement,” in 1911 the Congreso was the first civil rights assembly in the United States made up of Spanish-speaking people. Its agenda focused on the needs of the residents from both southern Texas and across the border for women. These are issues that women from all societies have encountered throughout history. Could these Chicana movements from the past bring changes for Mexican women today?
Ruiz, V. L. (1998). From Out of the Shadows Mexican Women in Twentieth-Century America: Oxford University Press.

VICKI L. RUIZ Ph.D. is an Interim Dean in the School of Humanities and a Professor of History and Chicano/Latino Studies at Stanford University.

Machismo – Marianismo

Machismo – Marianismo both are the focus of Evelyn P. Stevens (1977) arguement that they are “intimately related.” Stevens defines it as “el culto de la virilidad” or “the cult of virility” while Marianismo is seen as the power, superiority and spiritual divinity of women in Mexican culture. Stevens also states the relationship can be compared to the “yin and yang.” A sexual, social, symbolic juxtaposition between the sexes where power, aggression, arrogant characteristics collide, exists and unite. Marianismo has many myths, as it is the name associated with La Malinche, the chingada, the traitor and Cortes’ mistress also known as Donna Marina. With the Mexican culture Marianismo is closely related with the Virgin Mary and the Lady of Guadalupe: from one extreme “pure” to the “chingada” or the “traitor.”

Stevens, E. P. (1977). “Marianismo: La otra cara del machismo en Latinoamerica.”
In The Mexican Corrido: a feminist analysis. Maria Herrera-Sobek (1990) (pgs. 11-12).
Bloomington and Indianapolis, IN: Indiana University Press.
In Anne Pascatello. (Ed.). Hembra y Macho en Latinoamerica, Ensayos, Mexico: Editorial Diana. (Pp. 121-124).

Sons of La Malinche

Paz represents the Mexican as he writes throughout “The Sons of La Malinche.” He starts with “Our” and throughout tells us who the Mexican male is and why they have become that way. History has evolved these men to be always aware, always elusive, always on guard not only of “the others” but of their females as well. The walls that are built to protect them from the “hijos de la chingada” or the “Sons of La Malinche” or the “bad Mexicans.” The Chingada, the mythical mother, the woman raped, molested, abused and discarded since the Spanish invasion, their mothers. They see their women as their reason of being, a being of indifference, borne out of violence, deception, the sex act.

They themselves now the aggressor the Chingon and their females stay the Chingada. The passive objects of there own personal use to cherish and abuse and discard. Paz writes, “to the Mexican there are only two possibilities in life: either he inflicts the actions implied by chingar on others, or else he suffers them himself at the hands of the others.” This will not be allowed as the Mexican is forced to protect himself, he does not want to be known as the “hijo de la Chingada” or the “hijo de puta (son of a whore).” These underlying myths, histories fairytales of women scorned, a country raped, and children now men still feeling that shame from centuries ago I hope to explore. I hope to bring to a new light on the whys and how’s of an entire civilization mesmerized by mythologies that still continue into the 21 century.

Paz, O. (1985). The Labyrinth of Solitude, and Other Writings. The Sons of La Malinche
(L. Kemp & Y. Milos & R. Phillips, Trans.). New York: Grove Weidenfeld