Mexico's Lifestyle

There was a ingeminate "defeat" of anyone of Mexican origin - from which a peculiar turn of sexism emerged:

It seems that the greater the need to recapture masculine dignity because of social, sparing and political defeat, the greater the curse on the female person members of the pigeonholing (Gonzales, 1980, p. 235).

[This is manifest as] the inferiority complex of the Mexican... the pelado, a univers aloney old(prenominal) social type in Mexico, and the distrust so overabundant in the Mexican psyche... the pelado (is) a result of Mexican history, which gives the Mexican a feeling of insignificance. Because of this feeling, the Mexican seeks power in the only suggestive force assessable to him - that of the male animal. When a Mexican compares his void with the character of a civilized foreigner, he consoles himself in the following way: "but... we are very manly" (Gonzales, 1980, p. 242).

This "pelado" bod of subjugation results in the Mexican man granting himself more rights than duties in both family and social situations. At the same time, pelado distortions insist upon a man imposing more duties than rights upon the women in his life. The traditional Mexican woman, instructed by the Church, accepts it (Wieser, 1980, p. 180). To the male cult of machismo, then, on that point arose the corresponding female marianismo:

Spicer, E. H. (1966). Ways of Life. In R. C. Ewing (Ed.), sestet faces of Mexico (pp. 65-102). Phoenix: U of Arizona Press.

Rothstein, F. (1986). Capitalist industrialization and the change magnitude cost of children. In J. Nash & H. I. Safa (Ed.), Women and change in Latin the States (pp. 37-52). Massachusetts: Bergin & Garvey.

With Mexicans obsessing on - and fascinated by - their historical evince of oppression and collaboration, the effect this has had on their attitudes toward the family has been extreme:

According to Mexican historicity, then, the Spanish conquistadors were successful only because of the traitorous aid of Malinche, a Nahua princess who despised the Aztecs. Malinche, renamed Do?a Marina by Cortes, both advised him on how to defeat the Aztec Empire - and was his mistress.

It is a classic " eventide" tale: Knowledge (= Sex) leading to The Fall. Yet, following The Fall there is also a historicity of "redemption." After the Conquest, the symbol of an independent Mexico was see in Our Lady of Guadalupe. Our Lady of Guadalupe was a vision/ miracle involving the motherly thoroughgoing(a) Mary, who appeared to an Indian believer during the early colonial finale (sometimes fudged into a mestizo). It is important to note that, for the purposes of Mexican historicity, the Blessed Virgin did not extend her grace to Mexican's Spanish overlords.

As with all contemporary cultures, the separation of peasant from non-peasant has developed a striking grey "mixing" area as rural populations be active to urban centers - and as modern communications bring urban ideals into the countryside; particularly, in Mexico, via television. The upper and middle classes of creoles and mestizos set the standard for the ordinary Mexican population. Consequently, the "traditional" gender attitudes of the elite are copied by the lower classes as they attempt to raise their social positioning (Spicer, 1966, p. 96).

The Mexican working woman would probably envy her the States
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