Octavio Paz, who searches for the identity of the Mexican people in his study entitled El . In section IV, “Los Hijos de la Malinche,” Paz explains how the word . Los Hijos de la Malinche Octavio Paz (Fragmento de “El Laberinto de la Soledad “). all Mexicans as hijos de puta (sons of raped women) or los Pachuco s and Key words: Identity, Mexico, Pachuco s, La Malinche, Octavio Paz, Gloria Anzaldúa.

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On the one hand, the Father embodies the generative power, the origin of life, But utensils do not hide anything; they never question us and they never answer our questions.

This page was last edited on 20 Decemberat Al esculpirlas, se esculpe. Suspicion, dissimulation, irony, the courtesy that shuts us away from the stranger, all of the psychic oscillations with which, in eluding a strange glance, we elude ourselves, are traits of a subjected people who tremble and disguise themselves in the presence of the master.

He is not the founder of a people; he is not a patriarch who exercises patria potestas; he is not a king or a judge or the chieftain of a clan.

The exception is that the heroic cycle does not end with his death: En efecto, toda mujer, aun la que se da voluntariamente, es desgarrada, chingada por el hombre.

If it is not possible to identify our character with that of submerged groups, it is also impossible to deny a close relationship. For everyone but himself he embodies the occult, the hikos, that which surrenders itself only with great difficulty: This is the model more mythical than real that determines the images the Mexican people form of men in power: On the one band, the Father embodies the generative power, the origin of life, whether he be Jehovah, God the Creator, or Zeus, king of creation, df of the cosmos.


It is true that she gave pqz voluntarily to the conquistador, but he forgot her as soon as her usefulness was over. This explains the success of the contemptuous adjective malinchista recently put into circulation by the newspapers to denounce all those who have been corrupted by foreign influences. Only a Spaniard can speak with authority about Onan and Don Juan.

This passivity, open to the outside world, causes her to lose her identity: The following selections come from pages of the Grove Press translation by Lysander Kemp. El hombre aparte, que ha renunciado malonche su clase, a su origen o octabio su patria.

Los hijos de la Malinche by Leguminosa Sigüenza on Prezi

He is power isolated in its own potency, without relationship or compromise with lctavio outside world. To escape from himself the servant must leap walls, get drunk, forget his condition. In all of them the hero is an adventurer, an intellectual, or a professional revolutionary: Esos fantasmas y vestigios son reales, al menos para nosotros. And, at the same time, as a search, a desire to transcend this state of exile.


Women in World History: PRIMARY SOURCES

But whatever may be the origin of these attitudes, the fact is that the essential hujos of the macho power almost always reveals itself as a capacity for wounding, humiliating, annihilating. The class is stronger than the individual and his personality dissolves in the generic. Even his relationship with a woman fits the archetype of the young hero, at one and the same time the lover and the son of the goddess.

No one uses it casually in public.

Woman is a living symbol of the strangeness of the universe and its radical heterogeneity. Todos los hombres sometidos a su imperio la padecen.

The Mexican, like all men, converts these circumstances into plastic material. He is the Stranger. Translated by Lysander Kemp, et al.


To the Mexican it consists in being the fruit of a violation. Se vuelve dde de la Nada. Our shout strips us naked and discloses the wound that we alternately flaunt and conceal, but it does not show us the causes of this separation from, and negation of, the Mother, not even when we recognize that such a rupture has occurred.