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The Mexican-american Predicament: Discrimination and Property Refusal in The United States

Categories: Mexican Mexican American

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Words: 2699 |

14 min read

Published: Mar 28, 2019

Words: 2699 | Pages: 2 | 14 min read

Introduction, property ownership disputes in mexico are a source of contention, the american west phenomenon and its impact on mexican american land ownership, the american west’s undocumented colonization, discrimination against mexican americans has resulted in the loss of land and pride, the us government’s part in exacerbating bigotry towards mexican americans, factors that contributed to mexican americans’ segregation and who was to blame, works cited.

De Leon, A. (2019). Mexican Americans: A brief history. John Wiley & Sons.
Garcia, M. F. (1997). Mexican Americans: Leadership, ideology, and identity, 1930-1960. Yale University Press.
Montejano, D. (1987). Anglos and Mexicans in the making of Texas, 1836-1986. University of Texas Press.
Acuña, R. (2007). Occupied America: A history of Chicanos. Pearson Longman.
Gonzales, M. (1999). Mexicanos: A history of Mexicans in the United States. Indiana University Press.
Valadez, J. R. (2014). An overview of the historical, social, and cultural contexts of Mexican-origin individuals and families. In Mexican American psychology: Social, cultural, and clinical perspectives (pp. 3-19). Routledge.
Meier, M., & Ribera, O. (1993). Mexican Americans and the law: Ael pueblo unido jamás será vencido!. University of Arizona Press.
Gutiérrez, D. G. (1995). Walls and mirrors: Mexican Americans, Mexican immigrants, and the politics of ethnicity. Univ of California Press.
Haney López, I. F. (2006). Racism on trial: The Chicano fight for justice. Belknap Press of Harvard University Press.
Pena, R. (1997). Mexican American women activists: Identity and resistance in two Los Angeles communities. University of Houston Press.

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How To Write An Essay About Mexico And Its Culture

Have you been assigned to write an essay on Mexico and its culture? Not sure how to go about it? If yes, you’re at the right place at the right time. We’ve put together a few steps to help you create an impressive piece.

Choose a relevant topic.

First thing first, choose a topic for your Mexican essay. Assignmentguru can help with that. Then, decide what is it about Mexico that you would like to discuss. For instance:

Is it a Mexican friend?
Is it a trip to Mexico?
Is it something about that country that inspires you?
Is it about its people in general?
Is it about the cultural characteristics of Mexico?
Is it about Mexican movies?
Is it about the food?

You could choose any topic for your assignment that allows you to be creative. If you feel stuck and cannot decide on a topic, you can look for interesting argumentative topics online. These topics may not be related to Mexico, but you can alter them accordingly. All in all, you will have to spend some time researching. When you decide on a topic, jot down your ideas and research them. If the topic seems too difficult or boring to write about, it’s time to choose another one. So, never start writing right away when you come up with a topic. Some initial research and brainstorming are a must. Doing so will help you craft a well-structured essay that leaves an impression. It will also help you use authentic evidence that makes a write-up credible. Hence, never underestimate this first step.

Create an outline

No matter what your topic is, make sure you outline your draft. Outlining the draft helps you organize your ideas and develop a cohesive piece. An outline serves as a roadmap for your essay. It enables you to stay on track while writing. If you do not have an outline, you may lose track of your ideas and thoughts while you write. Also, you may not be able to connect your ideas appropriately. Therefore, always create an outline. The outline of your essays about Mexico may include:

Introduction: Background statement and thesis;
Body: Key arguments/ideas about Mexican culture and your experience or personal story. And evidence that you’d be using;
Conclusion: Concluding statement.

This outline will allow you to be clear about what and how to write. So, don’t forget to create an outline for your essay. Also, you can do your research and create an outline side by side. Doing so will help keep track of the ideas and evidence.

Add a personal touch.

To craft an impressive Mexican culture essay, try adding a personal touch. Are you wondering what that means? Well, if you’re writing about a Mexican movie, also mention the feelings and emotions you had while watching it. What impression did you have about Mexico while watching a Mexican character or movie? Or, if you’re writing about a friend, do they have typical Mexican characteristics? Do you like to celebrate their cultural events such as Semana Santa or Day of the Dead? If you love traditional Mexican food, write what it is about that makes you love the food. Tell the reader about its taste and where do you eat it. You can also add a backstory about that food or festival. Whatever you write, don’t forget to add your personal opinion, feelings, or emotions attached to the experience or story. Personalizing your essay makes it sound real and more interesting. But, make sure you make the best use of the language. Choose words that help you show the reader what you’re writing. Your vocabulary and sentence structure mean a lot when crafting a compelling piece. If you can’t develop appropriate ideas and words, you can find online essays for sale at Essayzoo.org. The website has a wide range of essays written by professional writers. So, say goodbye to your stress and anxiety, and choose to take online help if that’s an option.

Make sure your essay is well-structured

Once you’re done writing your draft following your outline, ensure the structure is right. Don’t know how to structure an essay? A standard essay structure has three parts:

Introduction;
Conclusion.

Your sections do not have these subheadings. But, the way you structure your paragraphs makes these sections obvious. A well-structured essay is easy to read and understand. And, it has a great chance of impressing the reader.

So, try to develop some good ways to start an essay. For instance:

A catchy or interesting opening statement;
A controversy;
A fun fact.

Also, don’t forget to include a thesis statement in your introduction. This statement contains the central idea of your write-up.

After the introductory paragraph, divide your body into logical sections. Use each idea or argument in a separate paragraph with evidence to back it. For example, if you have three key ideas or arguments, discuss each of them in a separate paragraph. It makes your body of three sections. If you’re writing about a Mexican friend, Netflix series, food, or trip, use three different aspects of it. Discuss each aspect in a separate paragraph and use evidence to support your ideas or thoughts.

Lastly, summarize your key points and finish it off with a food for thought concluding sentence.

Proofread and edit

Once you’re done writing, make sure you read it at least three times. Reading it repeatedly will help you eliminate errors that are easily overlooked. Make sure your draft does not have spelling, punctuation, or grammatical errors. Also, ascertain that your paragraphs are well-connected; there is cohesion and cohesiveness. You can only do it if you read your piece line by line carefully several times. Remove any detail that sounds irrelevant or boring. Add anything that you think you have missed. You can also ask a family member or a friend to proofread it for you for better feedback. Their feedback is sure to make your piece better and more impressive. So, alter your draft according to their feedback. It will surely help you get the grades you deserve.

Overall, writing about Mexico and its culture is not that challenging. You need some time for your brainstorming and research session to develop interesting ideas. Once you’re done with that, use those ideas logically. And remember to follow the right structure to craft a well-written piece.

Free Essay On Mexico And Its Culture

Type of paper: Essay

Topic: Generation , House , Culture , Religion , Time , Family , Mexico , Food

Published: 03/20/2020

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Mexico is a country that is located in the Southern part of North America. It is pre-dominantly Roman Catholic with at least three quarters of the population being Catholics. In addition, most of Mexico’s religious rituals and beliefs are decided by the catholic calendar. The Mexican society is rich in rituals, traditions, culture and religion. The Mexican culture is taught from generation to generation through songs and dances as they value their historical background. Therefore, Mexicans never forget their background and culture even when away from their home country. The Mexican culture advanced during the 19th and 20th centuries. Mexican culture is unique compared to that of many countries. First of all, Mexicans have pride in their family and their main objective is to make sure that all family members are educated. In addition, they believe that, all family members have to follow the family values by sticking together no matter the situation. Mexicans believe in their culture and despite the fact that the world is evolving, they will always stick to their traditional cultures because they still value them In addition, even the Mexicans who migrate from their nation to other states never forget where they come from. For instance, those who migrated to the United States still practice their traditions even away from home. Most Mexicans are taught never to forget their culture and always take the responsibility to help family. Another Mexican culture is that, the father in the main person who is in charge of the family. According to the Mexican culture, the father is the main man of the house and all the family members have to respect and take instructions from him. Moreover, if there is any decision that has to be made about a family matter, even though it has to be discussed by the family members, the final decision comes from the man of the house. It is believed that, only the man of the house has the best decision for the family. In addition, the Mexican culture has it that, only the father can recommend a family member to move or the entire family to move from one place to the others Apart from making the decisions, the man of the house, who is the father is responsible to ensure that, the family members have food on the table as well as taking care of the family (De Mente 92). Mexican families are proud of their culture and they appreciate that the man of the house has to be in charge of everything that concerns the family. Another culture among the Mexicans is that they are not time oriented. Unlike Americans, the Mexicans do not consider time as much as Americans do watching their watches impatiently. Mexicans take their time as they go around their day-to-day duties. Furthermore, they consider family to be more important than work because they atop work for two hours every day so as to have lunch together as a family. Actually, to Mexicans, it is vital to spend time with family building relationships, than committing a lot of time to work and other issues. Mexicans argue that, family relationships are more important and they come before business matters. Another important aspect of the Mexican culture is the love and passion for food. The Mexicans make sure that, all its generations are taught about their traditional foods. In fact, the food being served by Mexicans has given them a distinction around the globe. Mexicans recipes are passed from generation to generation as they take their foods with a lot of seriousness. Most Mexicans will always serve their traditional delicacies even when they live away from Mexico because they value their food and traditions. Mexicans will always serve Corn tortillas in all their meals because, they believe corn is an important and sacred food because they believed in a god of corn for a great harvest. Religion plays a vital role in the Mexican culture because, all the Mexicans are taught to remain religious. However, the ancient Mexicans were more religious than the current generation. Even so, religion plays an integral part in the culture of the Mexicans and their lives and most of them have a holy place in their houses where they say a prayer every day. Mexicans have pictures of the virgin in their homes and they light candles and pray when they have lost a loved one or they want God to intervene in certain situations in their lives. In addition, to prayers, they do have religious ceremonies which are conducted in the community and everyone is involved because they value their culture. A good example is the quinceacera, which is girl’s 15t birthday and the celebration welcomes her into adulthood in the church (De Mente 102). The ceremony involves all the family members and friends of the family, and this ceremony is highly regarded in the Mexican culture. In conclusion, Mexicans culture is rich in religion and traditions. Most Mexicans are Roman Catholics and they value their religion and traditions. Most Mexicans value family relationships that work and business matters. Mexicans are proud of their culture and traditions compared to Americans who are mostly proud of their way of life. These cultures, rituals, and traditions have contributed to shaping the modern Mexico society because they are still being celebrated today in the society. Mexicans value their culture and family is the centre of the structure.

De Mente, Boye Lafayette. The Mexican Mind: Understanding & Appreciating Mexican Culture. New York: CreateSpace Independent Publishing Platform, 2011. Print.

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Hispanic Cultures: Everything You Need to Know About Mexican Culture

Updated: Aug 10, 2022

“I’m Mexican. No, I’m not spicy. Or fiesty. Or exotic. I’m just not bland. Because my culture is too rich. Because my hips give in to the beats of a drum. And my tongue rolls with a passion. Because I come from vibrant colors. And full skirts. And intricate patterns in my gene pool. Warrior and conqueror. Because I have to quiero y te amo. While you’ve gotta stick to I love you. Because I come from women with rifles and food that excites you. And the very hands that harvest this land, hold the very hearts that harvested me.” -J. Arceo Hispanic refers to a person whose cultural origin is based in Spanish-speaking countries such as Mexico, Spain, Cuba, Colombia, Argentina, Bolivia, Chile, Costa Rica, and so on . These places are associated with vivid colors, warm textures, interesting clothes, energetic dances, and music. Every year, between September 15 and October 15, National Hispanic Heritage Month takes place. It is a big celebration to honor their culture and history. There are many appealing aspects of Hispanic cultures. If you are interested, especially in Mexican culture, and willing to learn more about it, you’ve come to the right place! 1. Language In Mexico, there is no official language, but Spanish is the most widely spoken. Across the country, 68 national languages, out of which 63 are native, are recognized and spoken . In 31 countries, Spanish is the official language. Over 400 million people speak Spanish, which makes it the second most spoken language after Chinese. Even though Spanish is spoken by many people all over the world, how people use and speak Spanish varies by country and region. For instance, there is a difference between Spanish used in Spain and Spanish used in Mexico . The use of language may differ in vocabulary, pronunciation, and grammar. If one day you want to travel Mexico and explore the country with your own eyes, you may need to keep these differences in mind. According to experts, you can gain professional proficiency in Spanish within 24 weeks. Actually, for professional proficiency in any language, two years is not a long time. Indeed, we believe we can make learning Spanish easier for you! Here at ReDefiners World Languages, we offer many Spanish classes and programs for students of all ages who want to enrich their lives by learning a new language. We have a wide variety of class types to fit with your schedule. Along with Spanish, if you come across someone speaking Nahuatl in Mexico, do not be surprised. Here is why: Nahuatl is the most commonly used indigenous language, and approximately 1,376,026 people speak this language, mostly in Veracruz, Puebla, and Hidalgo. It is also possible to hear many other indigenous languages, different dialects, and variations of other languages.

2. Food Food is an important cultural element of Mexico. It carries both religious and philosophical meaning. Mexican cuisine consists of spicy foods, and it is known for the diversity of corn, chili peppers, and beans.

Cuisine in Mexico varies by region . In northern Mexico, people often consume goat meat and beef. In southern Mexico, people prefer poultry products. Also, in the coastal cities of Mexico, fish and sea products are commonly eaten.

Tomatoes, winter pears, pumpkins, rice, and garlic are among the most commonly used ingredients, along with corn, peppers, and beans. Many foreigners are already familiar with several Mexican foods made by these ingredients because they are everywhere. So, if you have not tried any Mexican food before, you can experience these foods in your hometown. I promise you will never regret trying it!

Burritos, enchiladas, fajitas, frijole (beans), guacamole, nachos, salsa, tacos, tamales, tortillas, and quesadillas are among the most famous foods of Mexico. If you can get a chance to try these delicious foods, maybe you want to have a soup with them, because Mexico cuisine offers a wide variety of soups, too! You can even eat cold soups in the summer and hot soups in the winter.

This is a picture of a stack of Cheesesteak Quesadilla. It has beef, cheese, and herbs inside, and each slice is wrapped by a toasted tortilla.

Sourced from:

https://natashaskitchen.com/philly-cheesesteak-quesadilla-recipe

3. Religion

There is no official religion in Mexico. In the middle of the 19th century, freedom of religion was allowed, and Mexico became a secular country. Its population is estimated to consist of Catholics (80.8%), Protestants (6%), Evangelists (1.3%), Jehovah’s Witnesses (1.2%), Pentecostals (0.8%), people unaffiliated with any belief (10.6%), and people from other beliefs (5%) . It has the world’s second-largest Catholic population, after Brazil.

For Mexicans, Catholicism is not only a religion but more like a cultural heritage . Religious practices are not limited to churches; they are seen in everyday life. Even non-religious Mexicans try to attend Catholic celebrations because Catholicism is settled in the country and seen as a way of life. Yet still, Mexican society is rather respectful to other beliefs.

As an example, whenever Mexicans pass by church or altar, many of them make the “Sign of the Cross” with their hands. Likewise, Catholic sacraments, such as baptism or marriage, mark many of their lives. Religion even influences their language. As in other languages, there are phrases such as Si Dios quiere (God willing) and Dios te bendiga (God bless you).

Painting is an inseparable component of the Mexican culture. One can feel the importance of art for the Mexican society as soon as they step into the country. All of the art forms are protected, and Mexicans always praise their artists. Important names such as Diego Rivera, Frida Kahlo, and José Clemente Orozco are sources of pride for them since they are famous worldwide for their art.

The art history of Mexico is also an important topic to mention. Along with the architecture and sculpture, ancient people painted on ceramics and codices (old books consisting of writings with pictures) . They used colors as symbols in those times, such as red for blood or yellow for corn. That’s pretty interesting, isn’t it? Sometimes we can relate the color red with blood, but yellow for corn? I guess corns were so commonly consumed that even in ancient times people included them in their paintings.

Paintings that are painted directly on the wall are called murals. There are two important places in which murals were discovered and preserved very well: Bonampak and Cacatlax archaeological sites. Street art is still substantial in Mexico, and this is what keeps the country sparkling and alive!

This is a picture of a mural found at Bonampak. There are pictures of ancient peoples against faded, earth-tone background colors, such as brown, red, orange, and turquoise.

Sourced from: https://www.flickr.com/photos/pov_steve/7103817161/in/pool-maya/

5.Traditional Music, Clothes, and Dance Some music may carry a special meaning for us, and we can enjoy listening to them, but for Mexicans, music is even more special! It is a big part of their identity. Mariachi music is the best known traditional genre of Mexico. Indeed, many people claim that this genre is the best representative music of Mexican culture. This music is played at weddings, on women's birthdays, girls' 15th birthday parties (known as quiñceaneras), and on Mother's Day. However, it is possible to encounter this genre at any celebration. Here is a video of Mariachi music:

Traditional clothes and costumes have an important place in Mexican history. Even though these are not used in everyday life, many native people wear them on special days. For instance, when performing mariachi, men wear Charro Suit s and Sombrero s . There are many other traditional clothing items, such as the huipil (a blouse for women), the rebozo (a scarf-like shawl), the sarape (a Poncho), and so on. All of these traditional clothes and costumes represent their Spanish and Mayan roots.

Likewise, traditional dances are indispensable cultural elements of Mexico. There are different types of traditional dancings in distinct regions. For example, in Jalisco, known as the birthplace of mariachi, these dances are based on courtship behaviors. However, in Veracruz, the oldest city located on the east of the Gulf of Mexico, these dances carry more flamenco characteristics. The most famous traditional dance in Mexico is Jarabe Tapatio , also known as the Mexican Hat Dance. Seen as a national dance of Mexico, Jarabe Tapatio still maintains its importance. Many Mexican people learn how to dance in their childhood and continue to dance in festivals, celebrations, and birthday parties. Here is a video of Jarabe Tapatio:

6. National Holidays and Festivals Music, parades, costumes, dances, street foods, and joy come together to make the most flamboyant festivals and national holidays in Mexico! Such celebrations are important in Mexican culture, and even the smallest villages celebrate them.

One of the most important days for Mexicans is Mexican Independence Day, which celebrates the country's independence from Spain in 1810. The history behind the Mexican Independence Day is based on the day when a priest named Delores rang the bell of church and made a speech, a battle cry of the Mexican War of Independence from Spain, on September 16, 1810, which is also known as Cry of Delores (Grito de Delores). The official day of celebration is September 16. However, many people start celebrating on September 15. On the day of celebration, Mexicans enjoy colorful parades, mariachi concerts, traditional foods, and dances; red, white, and green decorations also fill the streets. Even though the concepts of national pride and freedom are abstract, anyone can feel them with their senses on this special day.

Another holiday as famous as Mexican Independence Day is the Day of the Dead (Día De Los Muertos). It is an annual celebration of both life and death on November 1 and 2. Families create offerings (or ofrendas ) for the deceased family members. These offerings are believed to encourage departed souls to join in the celebrations. On the day of celebration, many Mexicans put on funky make-up, wear crawly costumes, dance, hold parades, and sing. Day of the Dead originated within the practices of Aztec, Toltec, and other Nahua people who believe mourning the dead was disrespectful. In 2008, this unique celebration was recognized by UNESCO (United Nations Educational, Scientific and Cultural Organization) and added to the Intangible Cultural Heritage of Humanity list.

This is a picture of a man and a woman wearing costumes for a Day of the Dead celebration. Each of them is wearing an oversized fake skull over their heads. The man is wearing a black suit and top hat, and the woman is wearing a white dress and a wreath of flowers on her head. She's also carrying a bouquet of flowers in her hands.

BONUS – Interesting Facts

With over 129 million people, Mexico is the 10th most populous country in the world! It falls behind Russia and precedes Japan by population.

Mexico is the 13th largest country by size and the second-largest Spanish-speaking country after Argentina.

Contrary to what is commonly known, Mexico’s official name is United Mexican States (Estados Unidades Mexicanos).

Jaguars, the largest wildcats in North America, can be found in the southern jungles of Mexico.

Chihuahuas, the smallest known dog breed, first originated in the state of Chihuahua. The dogs were named after the state.

To praise and appease the sun god, Aztecs sacrificed nearly 1% of their population every year.

Mexico ranks fourth in biodiversity. It is home to over 200,000 different species of fauna and flora.

There is a massive dependence on tourism in Mexico. It is the 7th most visited country, and it has the 15th highest income from tourism in the world.

Caesar Salads were invented in Mexico. The country also introduced many popular foods, such as avocados, tomatoes, and vanilla.

Mexico is home to the world’s smallest volcano, called Cuexcomat , and the largest pyramid, known as the Great Pyramid of Cholula ( Tlachihualtepetl , meaning made-by-hand mountain).

Now that you know basic facts about Mexican culture, do you find yourself wanting to learn more? Join our Spanish classes and programs ! By joining, you not only learn a new language, but you also get exposed to a new culture. For more information, please visit the ReDefiners website or email us at [email protected] .

These lines are for my dear grandfather Ilyas Kilicarslan who passed away due to COVID-19 last month. Even if you are not here anymore, you are always in my mind and forever in my heart. I am so proud of being your granddaughter, and I am trying so hard to be worthy of you. I hope you are at peace where you are.

"May the winds of heaven blow softly and whisper in your ear how much we love and miss you."

Culture & Travel

Atenas Barquet Toledo’s Portfolio

This is a BMCC OpenLab site template

Mexican Values and Ideologies, and How They Affect Mexicans Individually and Collectively: A Cultural Psychology Assessment from an Insider Perspective

Atenas Barquet-Toledo

PSY 280H 0900

Prof. Komolova

May 02, 2023

Introduction

Within the cultural psychology umbrella, it is essential to remember not to define individuals by cultural stereotypes, nor to reduce them to be completely detached from their cultural values, or to presume that cultural values are nonexistent. After months of deeply studying cultural psychology and analyzing different cultures and different psychological perspectives of the psycho-socio-cultural factors that homogenize these cultures into a whole , I have reached a self-reflective point for my individual self, my collective self, and my acculturation and socialization as a Mexican woman in the United States.

In this academic paper, I have gathered empirical data on traditional Mexican values, supported by research that reveals the psychological effects of cultural values and ideologies on the individual and collective self. I explore carefully how socially and culturally constructed concepts affect one’s notion of what is , and therefore, who I am .

This research paper primarily focuses on concepts of intelligence and cognate, power and status, emotional affection, gender norms, mental health stigma, and how these concepts affect self-identification and result in self-fulfilling prophecy induced behaviors which create a systematic cycle that leads to a struggling society.

Finally, as a conclusion, I offer some thoughtful insights, at a smaller and greater scale, on how to target these sociocultural issues.

Intelligence and Cognate

In most cultures throughout the mid-twentieth and twenty-first centuries, intelligence has been measured by cognitive testing. Tests such as IQ tests, achievement tests, and other standardized tests have been thought to be biased, used to manipulate minority groups throughout history, and have been unsuccessful in capturing the true intelligence of a person (which is abstract and subjective, and therefore can’t be measured through such determined, specific and technical ways). Moreover, intelligence and cognitive testing are a controversial discourse due to the student’s psychological influences when taking standardized tests, the creation and measurement of these tests, and the consequences these tests have on the student.

The psychological influences on IQ and other cognitive testing are genetic and environmental. Research concludes there is indeed a genetic influence on children’s intelligence, but there is also a strong influence from the child’s environment. Three observations were made from a research conducted by Doctor Virginia Welle regarding the correlation between environmental influences and test results: The connection between early social deprivation and poverty and lower IQ scores, the importance of schooling and early childhood interventions, and the exposure to environmental toxins and its impact on intelligence (Welle, V., 2017).

Mexico’s standardized testing doesn’t differ much from the United States in matters of structure, subjects of study/intelligences to be measured, and creator bias. The structure of the trimestrial diagnostic evaluation from the public education bureau (SEP) is similar to that of the Regents exams in regards of length, regulations, timing and organization. The subjects of study, or intelligences to be measured, are also based on logical mathematical, or of orthodox intelligence standards, excluding any artistic, linguistic, or creative intelligences. Lastly, there are environmental and opportunity factors disregarded in the creation process of these intelligence-measuring tests. These standardized tests enhance the lack of opportunity that those with lower IQs possess, which in Mexico, like in the United States, are most likely those living in poverty who haven’t been offered a proper education, a higher education, or a fair quality of life and upbringing.

One’s environment does affect one’s intelligence, or the construct of what intelligence means according to culture. First, it’s important for me to highlight that intelligence is defined differently in Mexico than it is in the United States. In her academic article on intelligence assessments in the U.S. being inadequate for outsiders of American culture, Patricia M. Greenfield, writes about the difference between Educacion and education. Educacion in spanish-speaking cultures reflects values of etiquette, respectful or correct behavior, and social skills and status quo. Contrastingly, education in the U.S. has more cognitive connotations (Greenfield, P. M., 1997).

Additionally to the point made by Greenfield, there is a section in the Mexican diagnostic evaluations called “Educacion Civica y Etica”, which is taught from middle school up to high school and it translates to “Civic and Ethical Education”. This systematic educational approach reveals the importance of traditional Mexican values, such as Educacion , and the impact these values have on Mexicans’ psyche, life, and behavior.

Through this approach of intelligence, we can begin to understand that indeed, as Greenfields mentions, the meaning of intelligence is reliant on the shared values, knowledge, and communication of a symbolic culture. Through ethics, morality, and communication, Mexicans share an intelligence based on the values of respect, dignity, honor and problem-solving. Mexicans’ conceptualization of education, or Educacion , helps conserve an individual’s “normalcy” apart from how literate they are, without thinking of him or her as less valuable than those with higher IQs, because cognition isn’t attached to individual value. Therefore, power in Mexico has not such a sharp correlation with “intelligence” or cognate. Power in Mexico is more closely related to money and connections, which contrastingly from the U.S., is not always acquired through an education or a successful business.

Power and Status

As mentioned, cognitive intelligence in Mexico is considerably neutral in regards to value and identity. Thus, a Mexican’s value, within a cultural and social scale, is not defined by their intelligence. Power, on the other hand, is a much stronger element when it comes to defining one’s identity in Mexico.

Power is the capacity to influence others, differently from status, which is the respect one gets from peers and colleagues (Keltner, D., 2021). “Respect”, as Keltner mentions, is one of those essential Mexican traditional values, both to be respectful and to be respected , and this is where other values such as dignity and morality blend in as well. I remember watching the show Friends with my uncle Carlos Toledo, a 45 year-old Mexican now living in the U.S., and there was a scene in which Joey uses the phrase, “You bastard” as a joke. My uncle then turned to me and said, “In Mexico, calling someone a bastard, back when I was a kid, was the worst insult you could possibly tell somebody. It was worse than “fuck you” or any other curse word. It was about respect–you were pretty much disrespecting their entire family and identity.”

The desire for respect is what leads Mexicans to seek power, status, and even dominance. The search for personal value within these cultural principles and desires can lead to greater-scale negative consequences. In Mexico, according to the national institute of statistics and geography (INEGI), only 18% percent of Mexicans have a college degree, which means, deducibly and empirically, that there are a lot of people that have money, power and status that do not employ lawful jobs. Although one could argue that due to this being the same percentage of middle to upper class Mexicans,formal education and class in Mexico do have an orderly and inductive relationship. According to a NYTimes article, 10% of Mexicans living in Mexico are upper class, only 8% are middle class, and 82% are lower class (living in red poverty or moderate poverty). But there are still concerns and questions on how the political system in Mexico executes their power on their people–how lawful it truly is and which potentially illicit organizations it’s aligned with.

On an external level, power affects how the Mexican government works through the endless ambition and dissatisfaction of political leaders and the corruption techniques they use and abuse to keep as much of the national income as they can, even if it means less for the people. Mexico’s government applies kleptocracy to their ruling strategies. Kleptocracy is defined as a society in which the ruling people use their power to steal their country’s resources. Mexico is a megadiverse country, meaning it offers a lot of natural resources, such as raw oil, minerals and agricultural goods. The trade balance surplus Mexico earned in 2021 was a total of 14.87 billion USD, according to the International Trade Administration (ITA). And although policy making and policy applicability is expensive, Mexicans can’t help but wonder where most of the national income goes.

Corruption doesn’t just play a part at a government level, these same practices effectuate throughout the whole nation, including federal agencies, and sadly even amongst Mexicans, as we can understand and associate this with high crime rates. “Despite recent improvements, Mexico’s homicide rate remains near historical highs, at 26.6 deaths per 100,000 people, resulting in over 34,000 victims. This equates to 94 homicides per day on average in 2021” (Vision of Humanity, 2022).

In Mexico, Mexicans are more scared of police officers than criminals, because the police officers are criminals themselves (the same goes for the military). These political and federal abuses of power and corruption are also interrelated with status, because the reason for these immoral behaviors is the desire for money, recognition, and respect. Moreover, these same corrupt powers are aligned with the Mexican puppet masters, the Narcos . Sadly, the trafficking imperium is still the most powerful entity in Mexico today, not just drug trafficking, but sex trafficking as well, making Mexico a dangerous place for Mexicans, and especially Mexican women. In sixteen years, there were reports of 80,000 women disappearances in Mexico after the “war against Narcos ” was declared by former Mexican president Felipe Calderon (Arista, L., 2022).

On an internal level, the status desired by Mexicans affects self-esteem, identity and emotions. The need for status; to be respected and have a sense of dignity, affects the Mexican’s self-image and self-value, triggering an unhealthy cyclic process of thought-emotion-behavior, in which a thought is created, “I have no money, so I cannot buy the same pretty shoes and clothes as Jenni. Therefore, I am not as cool and popular as she is”, then an emotion, “I feel less valuable, less loved and less respected by others because I am of lower class and status than some of my classmates”, then behavior, “I start looking for ways to make easy money, even if that means not finishing school”. In the last example of the thought-emotion-behavior process, the exemplified behavior is what happens to a lot of Mexicans and the reason why there is a drop-out trend. In Mexico, there are very minimum and hard to find part-time jobs, almost negligible in quantity, therefore, since students cannot go to school and work at the same time, as in the U.S., drop-outs are very common. Being of low-class and not having the status or quality of life desired, therefore, can create low self-esteem due to the link between class and identity in Mexico; I am what I have, if I don’t have a lot or can’t afford a lot, I am not a lot; I am of low value.

Mexicans exist in this dichotomy of corruption and warmth, which makes it a difficult culture to understand because of its complexity. But these cultural concepts ingrained in the Mexicans psyche are the door to entering what could be a new Mexican reality. See, if Mexicans understood the psycho-cultural connotations of cultural constructs; and how values of respect, dignity and honor affect the thought-emotion-behavior process, then perhaps there could be an exponential growth through changing one’s initial thoughts that leads to negative behavior–from a single individual to the entire Mexican society. “My value is not in the status or the power I hold. I have dignity and honor, despite what others think of me, despite how much money I have, and despite how ‘intelligent’ I am according to questionably designed tests”.

But this desperation for power and status, the lack of proper education, a low quality life, environment and upbringing, plus the desire and social comparison of what the media (mostly from first-world countries) portrays as the “proper way of living and looking”, makes it difficult to ever change one’s initial, damaging thought.

Emotions and Affection

The corruption and crime in Mexico contrast the warmth, friendliness, and humor of the characteristic Mexican personality and service that is so cherished by tourists and Mexicans.

In an informal poll I conducted on Instagram asking my Mexican friends and acquaintances to define a Mexican’s personality, some said, “loving”, “warm”, “sociable”, “romantic”, and “funny”. These are all descriptions that can be linked with emotions; emotions of love, happiness, etc. Mexicans are indeed warm and welcoming, as many tourists have described from their experiences of traveling to Mexico and meeting Mexican people, as well as how we Mexicans describe ourselves.

Some of my first cultural shocks when I moved to the United States from Mexico were actually regarding the “coldness” or lack of physical demonstration of affection and emotion in the U.S. There are three experiences I could highlight as examples (1) In Mexico, we have a custom of always saying “good morning”, “good afternoon”, and “good night” to friends, family, neighbors, and strangers. I was walking my aunt’s dog, and out of habit (because it is a habit for Mexicans), I said “good afternoon” to two older ladies walking their dogs. I’d never seen them before and neither had them, since I’d just moved into the neighborhood. I kept walking the dog and then the ladies came back and said to me, “You know, no one says ‘good afternoon’ anymore, especially young people. It is so nice and refreshing to hear it from you”. (2) I moved to the U.S. during my Sophomore year of high school. In the hallways when I was walking to find my class, there were two things that stood out about me from the rest of the students. One, I smiled a lot, to absolutely everyone, even if I didn’t know them. Two, I asked a lot of questions: “Where’s the bathroom?” “What does this mean?” “Where is this room?” Etc. A lot of other students were surprised, but seemed to appreciate the friendly gesture and smile back, or answered my questions kindly. Others were thrown off and either didn’t know what to do, looked away, looked at me with a facial expression of confusion, or answered my questions with indifference. (3) The funniest one to me was how my “natural” way of showing affection appeared as “flirting” within the high school environment I was in. Interestingly and funny enough, I was as affectionate towards my girlfriends as towards my guy friends, if not more towards girls, but for some reason I was only “flirty” towards guys. Because I would hug my guy friends often and some of them had girlfriends, it was immediately assumed by the other students that I was romantically interested, when this wasn’t the case at all. If they only knew that in Mexico, in some families it is customary for family members to kiss each other on the mouth; parents, kids, siblings, cousins, no exceptions. My brother and I too had to kiss our family members, not each other ever (thankfully), on the mouth; mom, dad, grandma, some aunts, until we were old enough to decide we didn’t want to do that anymore. Most of my family members still practice kissing each other on the lips without any sexual or romantic connotations.

There are many more ways in which Mexicans show affection and emotion towards each other that can be very physical. Kissing, hugging, smiling and polite interactions with strangers are just some of them. It is also common for Mexicans to have to sleep next to each other (not with each other) when they live with multiple family members in smaller houses. I myself had to sleep with my mom until I turned fifteen and moved to the U.S. We used to cuddle, watch movies, and before we went to sleep we would kiss each other on the lips, up until I was fifteen. It wasn’t sexual or weird, as many Americans may think of it–perhaps even grossed out by this practice. It is a simple peck, and it is just part of the culture.

Another common practice to show affection is dancing and laughing, usually within a party environment. My brother and I always dance salsa and cumbia together at parties, and I even sit on his lap sometimes, which is another “sexual” behavior in American culture, but not within Mexican culture. It’s very common to sit on a friend’s or family member’s lap, especially if there is nowhere else to sit, or just because . It is not seen as sexual behavior.

Some of the practices Mexicans employ to demonstrate affection, or just customary behaviors and habits, could be described as warm, sociable and loving, which are related to emotions that characterize our culture and Mexicans.

In recent research conducted by Paul K. Piff and Jake P. Moskowitz, it was found that social class is aligned with emotions. Social class underlies patterns of attending to the self versus attending to others. Higher class was found to be more self-oriented with feelings of contentment and pride, while lower class was found to be more prone to other-oriented feelings of compassion and love, with a greater awe (Piff, Paul K. and Moskowitz, Jake P. 2017).

These research’s findings could be associated with the link of “warm cultures” to third-world countries. Additionally, Mexicans are a part of a collectivist culture, which means empathy and compassion are essential when interacting with each other within a social environment. In an interdependent model of the self, the individual is not alone responsible for her own well-being or behavior; instead, people who are interdependent bear some responsibility for each other. This model emphasizes that the person is inherently and fundamentally connected to others, stressing empathy, reciprocity, belongingness, kinship, hierarchy, loyalty, respect, politeness, and social obligations (Markus, H., R., & Kitayama, S. 1991). This model aligns with Mexican values, personality traits, emotions and behavior.

Understanding emotions and how they could be triggered, enhanced, or provoked by cultural beliefs is primary to understanding oneself as an individual within one’s culture. And understanding oneself is imperative to taking responsibility over one’s behavior.

Although Mexicans are proud of their collective love, emotional expression, friendliness, service, and humor, Mexicans should still take responsibility for their actions, which is something we can lack in collectivist cultures. Perhaps taking responsibility for wrong-doings, thinking critically about victimization and leaving a side prejudice and pride, could help us see more clearly the negative side that comes from our cultural beliefs and values.

Another important and worth-mentioning part of emotions employed in Mexican culture is the dichotomy between how men and women express their emotions.

Gender Roles

According to Mexican traditional ideologies, only men and women exist, and not on the same terms. Consequently excluding any gender and sex fluid individuals and creating a dangerously obvious imbalance between men and women.

Mexico is a country that, after its independence in 1810 from the Spanish monarchy, adopted radical and fundamentalist religious beliefs, customs and values. According to the INEGI, in 2020, 78.6% of Mexicans identified as Catholics. Traditional catholic and biblical teachings can be interpreted in various ways in an anti-secular context. Unfortunately, a lot of religious values practiced by Mexican catholics are associated with prudery, virginity, hegemony, heteronormativity and throughout history have been used to oppress, creating a patriarchal society.

Patriarchal societies are characterized by inequality between men and women, even outside of a legal umbrella. Meaning that even if the law says that men and women are equal, social practices say otherwise. Gender stereotypes in American media reflect women as passive, private, emotional, and sexually objectified, while men are stereotyped as active, public, logical, and sexual subjects (Otto, Brian L. and Mack, Robert L. 2014). These traditional gender roles may apply to other cultures outside of the American culture, which may be influenced by the American media, but are appropriate and suitable to any patriarchal system nonetheless. Furthermore, Mexican media throughout history has done a similar job as American media in making sure that these gender norm messages are encoded in the most famous and recognized Mexican telenovelas and movies; offering a fantasy of a woman that is mistreated and/or misunderstood by society, usually an emotional, passive and private woman, who is then rescued by the handsome man who usually has a better status and holds a greater power than the woman; an active, public, logical man. Some of these media examples include Betty la Fea , one of the most famous Latin American shows (which has a Mexican adaptation), of an “ugly” woman that is shy and insecure, but then receives a make-over, becoming more beautiful and now recognized and valued by society. After this transformation, and other dramatic events, Betty finally gets the man of her dreams, the Galan de Telenovelas . Others follow similar sexist plots, of a poor girl who’s been mistreated because of her low status, falls in love with the rich boy, and finally becomes “somebody” in society after overcoming the challenges to be with the man subject, such as Maria la del Barrio , Esmeralda , Marisol , Cuidado con el Angel, La Gata , etc.

As a result of gender norms and stereotypes in Mexican culture, men and women have been affected emotionally, socially, economically, and psychologically. Within a patriarchal system, when it comes to expressing emotions, women are stereotyped as emotional and men as rational. This has a great effect on the suppression of emotions from men. Growing up, men have toxic masculinity ideals ingrained in their psyche, thinking that they ought to be strong and rational. Men are raised to be providers, strong and silent, and are discouraged and even shamed for expressing vulnerable and tender emotions. They are required to engage in masculine practices and avoid feminine practices. Unlike their sisters, they receive little, if any training in nurturing others, being sensitive and being empathic (Levant, Ronald F. 2003).

The lack of emotional education rooted from environmental factors has consequences in the way men suppress their emotions; leading to poor anger management, anger issues, frustration, and other reactive behaviors. The National Library of Medicine conducted a study on gender differences regarding emotional intelligence and concluded that women are more prone to identify intended, target, and subtle emotions than men, as well as believing that they are more emotionally intelligent than men (Fischer, Agneta H. 2018).

Traditional gender norms don’t just impact emotional intelligence, they also affect socialization amongst Mexicans. The role we are given by society makes us who we are; the social-self , unconsciously manipulating the perception we have of ourselves through the view of others. The social-self , within this context, is the meeting point between this is how it is and this is who I am . Otherwise explained as a syllogism: Mexican women stay home to cook, clean and raise children; I am a Mexican woman; I stay home, cook, clean and raise children (because this is how it is ). In Mexico, only 45% of women work, unlike men, “the providers”, that make up 78% of working men, according to recent INEGI findings. According to this same data, women make 54.5% less than men yearly, and men make 34.2% more hourly. Perhaps this is one of the reasons why women decide to stay home with their children.

These emotional, social, and economic repercussions of traditional gender norms in Mexico have a psychological impact on the self; on how one views themselves, on their collective and interdependent values, on how one interacts with others, and on how one falls into the self-fulfilling prophecy of the “Mexican” by believing and accepting these roles. 69.3% of low-income Mexican women have suffered some type of violence, 70.1% between the ages of 25 to 37. Furthermore, 42.6% of Mexican women have been sexually abused, 37.8% have been raped. There are abnormal and environmental psychological reasons as to why an abuser may commit a crime of this sort, as well as major psychological consequences of these traumatic experiences for the victims.

The traditional gender norms adopted from malleable religious interpretations have had violent effects in Mexicans. And perhaps it is not just the cultural or religious construct of gender norms, but how they are unconsciously decoded and practiced by Mexicans. Although things have been changing in Mexico, with more awareness, feminist, social, and activist movements than ever before, contrastingly and statistically, there has also been more femicides and violence in Mexico than ever before. Wherever these horrific practices of violence are rooted from, culturally and/or psychologically, we need a new approach, one that starts with deep analysis, self-reflection, and collective reflection.

Mental Health Stigma

In Mexico today, there is still a stigma regarding mental illness. According to the National Autonomous University of Mexico (UNAM), 1 out of 4 people globally have had mental health issues or mental illness. In Mexico, only 20% of people go to a therapist or psychiatrist when they have accepted to have psychological problems or disorders. Apart from the financial burden that is paying for therapy when you can barely afford meals for the week, it is common for Mexicans to “shove it under the rug”.

My grandma is one of those people who didn’t believe in therapy until now. In junior high school in Mexico, my friends were already going to therapy and taking medical treatment. When I told this to my grandma, back when I was thirteen years-old she laughed and said, “As my mom would say, with a couple of slaps you’ll be fixed”. This is the way a lot of Mexicans think. I recall another conversation with my grandma in which she told me she’d never been anxious. But later on told me that there were times in which she couldn’t sleep throughout the entire night just thinking about her worries, and I said, “Mom, that’s anxiety”. She laughed as a form of agreement, but didn’t explicitly agree with me.

My grandma is always happy, or she appears to be. She always says, Feliz toda la vida , which translates to “Always happy”, that’s her motto. She’ll always say she is happy, but there is a lot of trauma which she’d never talked about to anyone, until I started asking. She will deny that it affects her, but I’ve seen her cry and she’s told me things that, as a student of psychology, I could only define as deep, untreated wounds.

My mom, on the other hand, doesn’t say much. She has a cut on her finger from a traumatic experience, I know this because I was told by someone else what had happened. When I asked my mom what happened she said she cut herself cutting an onion. She lies because she doesn’t want to talk about it, because “it’s in the past”. In Mexico, a lot of people believe in just letting go of the past and moving on, because when you live day by day; paycheck to paycheck, it makes life easier to believe this.

There are a lot of factors previously mentioned that interrelate here; identity, power, status/class, gender norms, violence, and deeper psychological factors that influence the behavior of Mexicans, like traditional values, upbringing, environment and trauma. The impact of trauma and PTSD is very profound and impactful on individuals and society. It disrupts interpersonal relationships; increases risk of anxiety, depression and substance abuse and addictions; increases drop-out risk and academic failure; and reduces the ability to work (Kearney, D. J. and Simpson, T.L. 2020).

So despite “shoving trauma under the rug”, trauma comes back through incomprehensible, negative behavior: Why do I stay in a relationship in which I am abused? Why can’t I stop doing drugs? Why can’t I stop having sex with strangers? Why do I push my friends away? Why do I make bad decisions? A lot of these questions are related to coping mechanisms, which we employ to “deal” with trauma instead of treating it.

It is hard to encourage Mexicans to treat their psychological wounds when the stress, anxiety, poor emotional management, and negative coping behavior might not only be rooted in biological factors, but most likely in environmental factors. It is even harder to attack a long-time corrupted and patriarchal system. Nonetheless, ideologies are changing, and that is a good way to start. Sometimes traditions may be beautiful, healthy and admirable; like Mexican folklore dances, traditional food, holistic medicine practices, classic Mexican music, warmth and demonstration of affection, and even certain traditional practices like learning how to saw, cook, and clean at a young age (although it should be implemented for all children, not just girls). But not all traditions are healthy and cheerful. As I’ve mentioned, certain cultural ideologies, traditions, beliefs and values, can have a negative impact on how Mexicans live life.

Conclusion–How to Target Negative Behavior, Systematic Cycles, and a Struggling Mexican Society

The Environment

Ideologies are changing. This is already having an individual and collective impact. But systematically, we need more. As mentioned, the statistics of people with a higher education in Mexico are concerningly low. Education is a major environmental factor that, if improved, may affect the individual and collective bodies positively.

Mexican president, Andrés Manuel Lopez Obrador, said in La Mañanera, a political news show broadcasted to the entire Mexican nation, that most of the people that go against his re-election campaign are those who have a college degree, a higher education, or are middle class. As innocent as this might sound, and emotionally reactive from the president, it says a lot about democracy in Mexico. When more than 80% of a nation is living in poverty, is uneducated, and is reasonably desperate for a better quality of life, Mexican politicians use this to their advantage. This political strategy is called demagoguery, and in Mexico, it is employed through a “buying votes” technique. A “More for the poor” motto that offers pensions and promotes “better quality of life” promises, but these promises are empty and tend to lack a structured, organized plan on how to get there.

The Mexican environment needs to change for a better quality of life for Mexicans. And perhaps the Narco imperium might be the most difficult target to start with, so I would propose to target education first. A higher quality, more available and reachable education, and with a strategy that allows and encourages all Mexicans to attain it. Improving the Mexican education system is key to improving the Mexican economy, well-being, quality of life and lowering crime rates.

This political proposal could be effectuated through creating safer and more rigidly supervised environments in public schools in Mexico; adding more variety in programs of study and international opportunities to public universities; creating a healthier, free meal plan in all public schools to also target food insecurity; offering free school supplies and books; and encouraging Mexican and international businesses to employ full-time as well as part-time jobs for students, this will not only increase job opportunities, it will also result in higher income for the businesses and overall Mexican economy, as well as give Mexican students a chance to attain an education while supporting their families or themselves.

The Smaller Scale Plan: The Self

Education has a powerful impact on how we see the world. The more we learn and know, the more we understand. The more we understand ourselves, the more we are capable to self-reflect and to think critically, as well as to develop a growth mindset.

I still remember when I was in 4th grade and in the last two class periods we were taken to the auditorium for a speaker event. I remember it vaguely, but he spoke about the “first-world mindset” vs the “third-world mindset”. He offered this example: “In the United States, when a person sees someone who is successful, they say to themselves ‘How did they get there? I must work hard and be smart to get to where they are.’ When in Mexico, we say, ‘How did he get there? That’s so unfair. He probably had money, that’s why.’ We feel jealous and try to bring the other person down instead of trying to get to their same level of success.”

Although I wouldn’t have used the same terms that the speaker used, he was referring to a growth mindset vs a fixed mindset. Carol Dweck wrote a book using this terminology in 2007, Mindset: The New Psychology of Success . A growth mindset means going from “failure is the limit of my abilities” to “failure is an opportunity to grow”; from “my abilities are unchanging” to “I can learn to do anything I want”; from “feedback and criticism are personal” to “feedback is constructive”; from “I could never be like them” to “I am inspired by the success of others”; from “I stick to what I know” to “I like to try new things”.

The Mexican mindset could be a growth mindset, but that requires self-reflection and taking responsibility, which contradict some of the interdependent-self constructs. From a cultural psychology perspective, it is fair to say that although there is an admirable beauty in the empathy and compassion of the collective, it is also important to detach oneself from the Whole to be the Self and to take responsibility for who we are, especially to become who we want to be.

My grandmother is an example of breaking through negative cultural values and practices to engage in a positive family dynamic, which led to growth. My grandma was raised conservative. She held grudges against her mom, but made sure she didn’t make the same mistakes of oppressing her own children because of the “traditional” beliefs she was raised with. My grandmother changed . She shifted her mindset, her ideologies, and her behaviors, to end the cycle of oppression. My grandmother raised me like her own, in the way that she couldn’t raise my mom because she was too young when she had her, while my mom worked hard to afford to pay the bills and my brother and I’s private school, so we would get the best education possible, the education no one else in our family was able to get. I grew up with values of education, love, sympathy and achievement. My grandmother always taught me that I could be and do anything I wanted, even if my dreams seemed “unreachable” to others, she would say they were crazy. I can’t remember a single time in which she ever put me down, not once.

It’s a mindset. If you grew up in an oppressive environment, be the one to break the cycle. That’s how real change begins, through awareness, reflection, ownership and action, or in this case, by changing the thought, that will change the emotion, that will change the behavior. It starts with the self, and a single growth mindset could lead to a better life for all Mexicans.

References

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Keltner, Datcher (2021). Power: How you get it, how it can change you. APA, 3. Power: How you get it, how it can change you, with Dacher Keltner, PhD (apa.org)

¿Qué Porcentaje de la Población Tiene Estudios Universitarios? INEGI, 1. Qué porcentaje de la población mexicana tiene estudios universitarios? – Todo sobre el alumnado (unate.org)

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Arista, Lidia. (2022). En Mexico, 80,000 Reportes de Mujeres Desaparecidas en 2006 . Expansión Política. En México, 80,000 reportes de mujeres desaparecidas desde 2006 (expansion.mx)

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Brecha salarial, una de las grandes barreras para la igualdad de género. OCDE. Brecha salarial, una de las grandes barreras para la igualdad de género | Comisión Nacional para Prevenir y Erradicar la Violencia Contra las Mujeres | Gobierno | gob.mx ( www.gob.mx )

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Kearney, D. J. and Simpson, T.L. (2020). Mindfulness-Based Interventions for Trauma and Its Consequences. APA, 5. Mindfulness-Based Interventions for Trauma and Its Consequences (apa.org)

Dominguez, Pedro (2021). De nivel licenciatura hacia arriba, quienes más apoyan campañas en mi contra: AMLO. MILENIO. https://amp.milenio.com/politica/amlo-de-licenciatura-hacia-arriba-quienes-apoyan-campanas-en-contra

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Open Access Theses & Dissertations

A mexican american's passage: an autoethnographic exploration of identity and self-empowerment.

Corina Lerma , University of Texas at El Paso Follow

Date of Award

Degree name.

Master of Arts

English Rhetoric and Composition

Helen Foster

This Thesis presents a critical autoethnography that explores how an understanding of political and cultural events have contributed to my conflicted sense of identity. The purpose of the study was to identify genealogical and historical patterns that manifest in the traumas that have influenced and problematized the construction of my reality and to discover if personal traumas and conflicted senses of identity as a Mexican American in the United States finds any source in the social and political events that took place during the Mexican Repatriation of the 1930s. The autoethnography was conducted both through research of Mexican American history, specifically the Mexican Repatriation of the 1930s, and an exploration into how the politics and rhetorics of the nation combined with the history of my family culminate in shaping my past, present and future. The Thesis provides a literature review delineating different perspectives regarding the Mexican Repatriation and offers a positionality in which rhetoric is ontological. My understanding of these theories come from my readings of, primarily, Mikhail Bakhtin, Michel Foucault, and Helen Foster. This ontological position, for example, expands the view of language as more than an instrument, since language/discourse is unique with each use, truths and knowledge are partial, situated, and contingent, and reality is a construct that is only an interpretation where agency is negotiated.

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Corina Lerma

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Lerma, Corina, "A Mexican American's Passage: An Autoethnographic Exploration of Identity and Self-Empowerment" (2018). Open Access Theses & Dissertations . 1470. https://scholarworks.utep.edu/open_etd/1470

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Mexican Culture and History through Its National Holidays

Day of the Dead figures in Mexico.

Much can be learned about a nation by the events that appear on its calendar. National holidays provide insight into the values of a country while commemorating its history. Mexico today is the product of ancient Indian civilizations, European conquest, Catholic missionary efforts, two long and bloody revolutions, and many other wars. The encounter between European and indigenous, Catholic and pagan, and rich and poor has generated a unique culture in Mexico.

This lesson will focus on holidays that represent and commemorate Mexico's religious traditions, culture, and politics over the past five hundred years. The holidays celebrated by Mexico today exemplify the synthesis of ancient Mexican religion and Catholicism, and commemorate the struggles of Mexico's different social classes and ethnic groups. The Feast of Our Lady of Guadalupe ( Dia de Nuestra Señora de Guadalupe ) is a Catholic celebration of the appearance of the Virgin Mary to an Indian man in the first years of Spanish rule. The Day of the Dead ( El Dia de los Muertos ) is a celebration that has developed out of a combination of indigenous and Catholic rituals for honoring the deceased. Mexico's Independence Day commemorates The Cry of Dolores ( El Grito de Dolores ), when Mexico's rural poor began a fight to overthrow the Spanish in 1810. Finally, Cinco de Mayo , a celebration that continually grows in popularity in the United States, commemorates a Mexican military victory over the French in 1862.

Guiding Questions

What do some of Mexico's major holidays tell us about the country's religious and political history?

Learning Objectives

Identify the ethnic and religious influences on Mexican culture.

Understand the meaning and history of Dia de los Muertos, Dia de Nuestra Señora de Guadalupe, Grito de Dolores, and Cinco de Mayo.

Identify basic practices and traditions of Mexican religious and political holidays.

Lesson Plan Details

After Hernando Cortes conquered the Aztec Empire in 1521, Catholic missionaries swept into the area to convert the indigenous peoples. European efforts at evangelism were not always effective, especially when missionaries attempted to introduce the Christian faith and religious practices without alteration or adaptation to indigenous customs. However, the Aztecs did find elements of their own religion in some Catholic rituals. For example, the Aztecs were known (and feared by some other Indian communities) for their practice of human sacrifice. This ceremonial ritual of their religion made them receptive to the idea of consuming the flesh of Jesus Christ in the Eucharist. Furthermore, the Aztec worship of the goddess Tonantzin was transferred to the veneration of the Virgin Mary in the Catholic faith. Thus, a blending of Aztec customs and Catholic beliefs resulted in a distinctive Mexican religious culture. Within the first decade of Spanish rule, hundreds of thousands of native Mexicans converted to Catholicism. To learn more about Cortes' conquest of Mexico see the EDSITEment-reviewed Conquistadors .

El Dia de los Muertos

A common example of the fusion of Aztec and Catholic practices is evident throughout Mexico every autumn during the celebration of El Dia de los Muertos. Observed during the Catholic feasts of All Saints' Day and All Souls' Day—November 1 and 2—this traditional Mexican holiday celebrates the two-day return of deceased relatives to their loved ones remaining on Earth. Honoring the dead is a 4,000 year old tradition in Mexico. Since Catholicism has become the dominant religion in Mexico, the festivities surrounding El Dia de los Muertos have absorbed certain Christian practices including the praying of the rosary. However, the observance of this tradition is more celebratory than somber. Death is something to be feared in Mexican culture, but Mexicans receive its threat with humor. Although a typical part of the celebration involves a candlelight vigil and La Llorada ('the weeping"), El Dia de los Muertos is an opportunity to laugh at death. This mockery is evident in the amusing skeletons and specialty foods that adorn the altars to the dead. These altars are erected by family members in cemeteries and can be elaborate or simple.

Our Lady of Guadalupe

The Catholic Feast of Our Lady of Guadalupe has its origins in December of 1531. A recently converted Indian, Juan Diego, was traveling over Tepeyac Hill—the former site of an Aztec shrine to the goddess Tonantzin—outside of Mexico City. When Juan Diego reported to the local bishop that he had seen the mother of the Christian God on Tepeyac Hill and she addressed him in his native language and asked that a shrine be built for her at the site, Church officials were skeptical. Bishop Zumarraga asked the elderly Aztec to bring a sign of the apparition. Three days later, Juan Diego returned to the bishop and released a bundle of roses from his cloak, on which a colorful image of the Virgin Mary appeared. Stunned by the image and the abundance of roses in the middle of December, the bishop ordered that a shrine be erected. Subsequent bishops embellished the shrine and in 1904 it was given the status of a basilica. Today, Juan Diego's cloak is displayed above the altar in the Basilica of the Shrine of Our Lady of Guadalupe. Although other Marian apparitions have been reported throughout the centuries, the Catholic Church has not recognized the validity of every reported sighting. However, numerous popes have supported the authenticity of the appearance of the Lady of Guadalupe. In 1859 her feast day, December 12, became a Mexican national holiday. For a detailed chronology of Catholicism in Mexico, visit Our Lady of Guadalupe , accessible through the EDSITEment-reviewed Latin American Network Information Center. Almost three centuries after Juan Diego's experience on Tepeyac Hill, a makeshift army of Mexican peasants carried an image of the Lady of Guadalupe as they prepared to fight Spanish authorities for Mexico's independence.

El Grito de Dolores

The celebration of Mexican independence is September 16, the anniversary of El Grito de Dolores . In 1810, two years after Napoleon conquered Spain and placed his brother Joseph on the throne, a Catholic priest in the small central Mexican town of Dolores called together his parishioners and rallied them to overthrow the Spanish. The speech of Father Miguel Hidalgo became known as " El Grito de Dolores " (The Cry of Dolores). The Indian peasants of Father Hidalgo's parish were not the only Mexicans discontent with Spanish rule. The Creoles, Spaniards born in Mexico, were not afforded the same opportunities available to the Peninsulares, Spaniards born in Spain. Thus, Indians were organizing to overthrow oppressive landowners in central Mexico just as the Creoles were planning to overthrow the Peninsulares who were pledging allegiance to the newly imposed French king. The next decade became a bloodbath of class struggle. Father Hidalgo, and subsequently his successor Father Jose Maria Morelos, were captured and executed by loyalist forces. In 1821, however, conservatives aligned with the Indian uprising and Mexico's independence was won. In 1823, Mexico became a republic. Although multiple factions within Mexican society had fought for over ten years, the call for action by Father Hidalgo in 1810 is recognized as Mexico's Independence Day. But Mexico's war for independence would not be the last time the country would battle Europeans on its own soil. For further background on the fight for Mexican independence see the background history on the EDSITEment-reviewed website for the award-winning documentary, U.S.-Mexican War.

Cinco de Mayo

In 1861 a three year civil war ended with a victory for Mexico's liberals and the election of Benito Juarez as president. Conservatives, resistant to the reforms of Juarez's government, called on Europe for help. While England and Spain saw an opportunity to demand repayment of debts incurred during the Mexican-American War, which had ended in 1848, France planned to use the turmoil in Mexico as a chance to expand their empire. As Napoleon III sent an army to Mexico, England and Spain abandoned their financial demands. In May of 1862, the French invasion force met the Mexican army at the town of Puebla in central Mexico. After four hours of fighting the Mexicans emerged victorious. The Battle of Puebla proved to be more of a morale boost than anything else, as the French went on to seize the entire country and install the Austrian nobleman Maximilian von Hapsburg as emperor. Juarez's forces continued the struggle against French occupation, and in 1867 Napoleon III gave up and called his army home. Juarez had Emperor Maximilian executed. The anniversary of Mexico's defeat of a formidable French force on May 5, 1862 became a yearly commemoration of heroism, celebrated most fervently in the region of Puebla. Information on Mexico's history and the lives of important historical figures can be accessed through the EDSITEment-reviewed site from the National History Museum in Mexico City.

Review the lesson plan and the websites used throughout. Locate and bookmark suggested materials and websites. Download and print out documents you will use and duplicate copies as necessary for student viewing.
Students can access the primary source materials and some of the activity materials via the EDSITEment LaunchPad .

Activity 1. Comparing El Grito de Dolores and Cinco de Mayo

This activity introduces two important dates and events in Mexican history. Students will research and discuss the basic elements of El Grito de Dolores , September 16th, and Cinco de Mayo , May 5th. The goal is to help students understand what the holidays are commemorating and which important events took place on each occasion, but also to emphasize the historical differences between the two holidays.

Begin the activity by asking if there are students in the classroom who have celebrated these holidays either in Mexico or in the U.S. Ask them to describe how they celebrated with their friends and family. Ask how their family interprets each holiday, how it has significance in their culture, and what it means to them now.

If students are not familiar with these holidays, ask them to look at the historical background to Mexico's Independence Day celebrations. Students can also find more information on Mexican Independence on the EDSITEment-reviewed U.S.-Mexican War documentary website.

Be sure that students note that when Father Hidalgo led the Indians and the "mestizo" forces against the Spanish, he used an image of the Virgin of Guadalupe as a revolutionary banner. This helps to demonstrate the link between religion and politics in Mexican history.

Next, ask students to view the following pictures from the EDSITEment-reviewed Getty website of Mexico's Centennial Celebration held in September, 1910. The questions that follow each picture can be used to generate class discussion.

Leading the Independence Day Parade, Mexico City (September, 1910)

Why are these men wearing military armor from the 16th century? What do they represent?

Indian Parade, Mexico City (September, 1910)

Why is it important for Indians in their traditional dress to be a part of Mexico's Independence Day parade? What part did the Indians play in the struggle for independence from Spain?

Emperor Montezuma, Mexico City (September, 1910)

Why do you think the famous Aztec ruler Montezuma is part of the Independence Day celebration? What do you think he represents to Mexicans?

Centenary Celebration, Mexico City (September, 1910)

This is the Centenary Celebration of Independence, and it is also the year the Mexican Revolution started. This was the first Modern Revolution of the twentieth century.
In the festive lights on this building, why do you think the word " Libertad " (liberty), placed below the date 1810, has been paired with the word " Progreso " (progress) below 1910, when the picture was taken? What is the significance of the placement of the word " Paz " (peace) in the middle, between the other two?

Finally, conclude this activity by asking the students to consider the following questions:

Which of the two holidays, El Grito de Dolores or Cinco de Mayo is similar to the Fourth of July in the United States?
Which of the two holidays appears to be more popular in the United States?
Do you think Cinco De Mayo has become more popular in the U.S. than it is in Mexico?

Activity 2. Dia de Nuestra Señora De Guadalupe

The story of Dia de Nuestra Señora de Guadalupe , celebrated on December 12th, recounts the moment in the history of Mexico and the Roman Catholic Church when the Catholic faith entered into the hearts of the Mexican people. At first the Spanish missionaries encountered difficulties converting the indigenous people. According to tradition, it was not until Juan Diego, an Indian peasant farmer, was blessed with the vision and later the image of the Virgin Mary and brought evidence of his miraculous vision that the Church began to take a firm hold on the Mexican people.

The goal of this activity is to help students understand the significance of this appearance of the Virgin Mary in the form of an Indian maiden, not only in a religious context but also in a historical context. Begin by directing students to explore the Our Lady of Guadalupe: Patroness of the Americas website, accessible from the EDSITEment-reviewed Latin American Network Information Center. They should pay particular attention to the pages devoted to Juan Diego and to the apparitions and the images of Our Lady of Guadalupe. They should also examine some of the images of the Basilica that was built as a shrine to the image of Our Lady of Guadalupe.

Note that this site also includes some online videos of the image and the Basilica.

When they have explored the historical context for the holiday, ask them to look at some further information on the holiday celebration on the MEXonline website.

After students have become familiar with the story of Juan Diego and the appearance of the Virgin, ask them to consider the following questions about this important Mexican holiday:

What sort of man was Juan Diego?
Why do you think the Virgin Mary appeared to him?
How do you think Juan Diego perceived the image of the Virgin Mary?
Why was it important that the Virgin Mary resembled the indigenous people in Diego's vision?
How do these images of Our Lady of Guadalupe respond specifically to the Mexican-Catholic faith?
Why do you suppose Father Hidalgo used an image of the Virgin of Guadalupe as a banner during the Mexican revolution of 1810?
Do you see a link between the significance of the Virgin of Guadalupe and the Revolution?
Can you think of any holidays celebrated in the United States that are similar to the Dia de Nuestra Señora de Guadalupe ?

Activity 3. An altar for Los Muertos

This activity introduces students to the dedicative altars that are made on El Dia De Los Muertos . This holiday, celebrated on November 1st and 2nd, All Saints' Day and All Souls' Day, can be compared in some of its aspects to the American celebration of Halloween, or All Hallows' Eve. But there are some distinctive differences in the practices and customs of the Mexican holiday that should not be missed when students look more closely at the celebration of the Day of the Dead.

Again, this is an opportunity to ask if any students in the classroom have ever celebrated this holiday. This is an effective way to begin to dispel some of the pre-conceived notions the holiday may give rise to. Mexico's celebration of these special days dedicated to the departed are merry and festive days that allow for visits with deceased relatives and loved ones. On this day, Mexican people believe that the dead walk among them joining them in festival and eating the treats that are left for them.

One of the most distinctive features of the celebration of the Day of the Dead is the altar where family members leave their offerings or ofrendas , the goods set out on the altars, consisting of flowers (both real and paper), pictures, pastries, treats, and possessions of sentimental value. The altars themselves are intended to commemorate the deceased relative and welcome them home again.

The goal of this lesson is to encourage students to enter into the spirit of the celebration and to understand the significance of the altars and the offerings to departed loved ones and relatives. The MexicoConnect website, accessible from the EDSITEment-reviewed Latin American Network Information Center, has a page of links dedicated to the Day of the Dead which students can explore to learn more about the celebrations and traditions of the holiday. Among the best resources are the following:

The Day of the Dead
Los Dias de los Muertos (The Days of the Dead)
Dia de Muertos:The Dead Come to Life in Mexican Folk Art
A Journey With La Calaca A Día de los Muertos Experience

Additional images of Day of the Dead celebrations are also available:

Photo Essay 147 - Day of the Dead, A Mexican Tradition
Photo Strip 84 - Day of the Dead Altars, Chiapas, Mexico
Photo Strip 86 - Day of the Dead Figurines, Chiapas, Mexico
Photo Strip 82 - Altars and Figures, Day of the Dead, Veracruz, Mexico

After reviewing the above sites and others on MexicoConnect, ask the students to design a mock altar of their own using some of the images and ideas they have collected from the MexicoConnect web pages. For this activity you may want to divide the students into groups and have each group design decorations of flowers, skeletons, or skulls; compose a poem; find recipes for candy or pastry treats; or suggest other appropriate activities based on their study of the websites. When students have finished designing their altars and planning their celebrations, ask each group to discuss the significance of their offerings and decorations.

What significance do these decorations have for the dead and the living?
How is death perceived in this tradition?
What is the tradition celebrating?

Dia De Los Muertos and Halloween

Have the students either write a brief essay or make a chart comparing the two holidays. Ask them to begin by brain storming ways in which Halloween is celebrated in the U.S. Is Halloween a holiday connected with honoring the dead? Next compare what they have learned about the traditions associated with El Dia de los Muertos to the traditions associated with Halloween.

El Grito de Dolores vs. the Fourth of July

Do the same assignment for El Grito de Dolores and the Fourth of July: either a brief essay or a chart comparing the two holidays. Ask students to begin by listing all the Fourth of July activities they can think of. Then tell them to compare what they have learned about Mexican celebrations of Independence Day. Ask them to consider both the similarities and the differences they discover between the two holidays.

Exploring language is a valuable way to add to the understanding of cultural traditions. Several of the websites in this lesson introduce some colorful Spanish words and expressions associated with these holidays, especially El Dia de los Muertos . Ask students to make a list of all the Spanish words and their English definitions and equivalents they can find related to these holidays. You can help them get started by showing them the Day of the Dead Glossary on the AZCentral.com website, accessible from the Day of the Dead website on MexicoConnect. This is also an excellent way to engage students who are bilingual or who may be studying Spanish.

Selected EDSITEment Websites

Tradiciones mexicanas: las posadas
A Chronology of Events
Saint Juan Diego
Relation of the Apparitions
Picture Gallery
The Basilica of Guadalupe
Online Videos
Mexico's Days of the Dead
The Days of the Dead
Day of the Dead Glossary
Mexico: From Independence to Revolution

Related on EDSITEment

Hispanic and latino heritage and history in the united states, spanish language learning resources, the mexican revolution, the mexican revolution: november 20th, 1910, "sí, se puede": chávez, huerta, and the ufw, esperanza rising : learning not to be afraid to start over, esperanza renace: aprendiendo a no temer el comenzar de nuevo, origins of halloween and the day of the dead.

UCLA Electronic Theses and Dissertations banner

Mexican Drug Cartel Influence in Government, Society, and Culture

Kim, Jacob JiHyong
Advisor(s): Loza, Steven

Powerful drug cartels have left an indelible mark in Mexican history, and they continue to operate with relative impunity today. Efforts by authorities to curtail their influence have failed, largely because of their inability to learn from lessons of the past. This thesis examines the history of Mexican cartel influence- highlighting the problems in government, society and culture- to understand why and how cartel influence has spread. Authorities would benefit to use this knowledge to forge a more holistic approach in their war against Mexican cartels, as their current tactics lack much efficacy. Diminishing the formidable influence of Mexican drug cartels will likely reduce violence, corruption, sexism, drug use, crime, chauvinism, environmental damage, and human rights abuses. There is no singular method to make this happen. It would be beneficial for government and society to work together, using a variety of means and introducing new ideas as necessary, to combat drug cartels.

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