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Patriarchy in mexican culture
Patriarchy in mexican culture
Patriarchy in mexican culture
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Male Homosexual Roles Amog the Isthmus Zapotec of Southern Mexico
Carlos and Javier are two men living in the city of Juchit∫n, Mexico. They work at a small hotel just off the z-calo, the main town square. Sometimes they converge with other men outside the hotel to watch people as they walk past in the z-calo. As nearly anywhere in Mexico, the men comment and nudge each other when an attractive woman passes, but Carlos and Javier remain silent throughout the exchange. It is not until an attractive young man walks by that they speak up. ãÃUy, que guapo!ä Carlos exclaims: ãAh, how handsome!äÊ Carlos and Javier are muxeâ, the effeminate male homosexuals of Isthmus Zapotec culture.
Male homosexuality and transvestism is present in many if not most Native American societies to at least some degree, notably the DinZh, Lakota, Tohono Oâodham, and so on. In pre-Hispanic Mexico, homosexuals were common and respected in most area cultures. With the advent of the Spaniards, however, homosexuals and transvestites were pushed further and further to the margins of society, branded as deviants and persecuted under the influence of a rampant machismo. Only in a few places did homosexuality survive as a common and respected practice. The Isthmus of Tehuantepec in Oaxaca state at the very south of Mexico, home to the Zapotec people, is one of these places. I was privileged to spend July and August of 2000 living among the Zapotec in the city of Juchit∫n. I was intrigued by the position of homosexuals in this culture, and following are some of my efforts to understand them.
Muxeâ is the Zapotec word for effeminate male homosexuals, though the origins of the word remain in debate. Probably the word derives from the Span...
... middle of paper ...
...to peoples like the Zapotec as we try to determine how to respond. North Americans have much to learn from a society that extends to homosexuals an acknowledged and respected role.
[1]Bennholdt-Thomsen, p. 280
[2]The word mayate is a Mexican Spanish term for a Coleoptera beetles.
[3]Bennholdt-Thomsen, p. 304
[4] CAAN, p. 40
[5]Bennholdt-Thomsen, p. 293-294
References:
Bennholdt-Thomsen, et al.Juchit∫n, la ciudad de las mujeres. Oaxaca, Mexico: Instituto Oaxaqueúo de las Culturas.Ê 1997.
Canadian Aboriginal Aids Network, Canadian Strategy on HIV/AIDS, and Health Canada. Hands Across the World: An Indigenous Peoples Forum. Final Report, July 17, 1999 AIDS Impact Conference. Ottawa: Blue Moon Consulting.Ê 1999.
Chiúas, Beverly L. The Isthmus Zapotecs: Womenâs Roles in Cultural Context. New York: Holt, Rinehart and Winston. 1973.
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Maria Herrera Sobek and Tere Romo both analyze how Malinche is depicted, mostly in the form of visual imagery. Instead of seeing her in a negative light, as do most Mexicans, they offer an alternative analysis that depicts her as the center of Chicana movement and separates patriarchal misperceptions from the reality.
Chant, S., & Craske, N. (2002). Gender and Sexuality. In Gender in Latin America (pp. 128-160). Retrieved December 9, 2013
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Gunning, Thomas G. "Chapters 1 & 2." Creating Literacy Instruction for All Students: International Edition. Boston, Mas.: Pearson, 2013. N. pag. Print.
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Sexuality has become one of the key determining factors in one’s gender. While many want to initially say that gender is solely based on sexual orientation fail to take in to account many cultural practices, which not only influence gender, but create certain gender roles. The initial creation of Mexican gender roles, as Gloria Gonzalez-Lopez suggests, is the Catholic Church. The Catholic Church “over the course of almost five hundred years,” created beliefs that virgins are desirable and that a non-virgin is of a lower moral class (38). From this Mexican women began maintaining their virginity, not because of the moral implications, but because of social mobility. Virginity has been created to be something beautif...
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