Dichos are widespread proverbs, witticisms, adages, and sayings that, through constant repetition, pass on many of the values that are important to Mexican families and society as a whole (Roy 288). The American equivalent would be called folk wisdom or “old wives’ tales.” They both confer advice gained over generations. For example, the English saying “an eye for an eye makes the whole world blind” presents the idea that mistreating others because they mistreated you does not solve the problem but perpetuates it and even makes it worst. Such popular sayings transmit what a culture deems significant. Examining such sayings allows us to focus our attention on basic ideologies accepted within the culture (Roy 288).
It is important, when examining
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Despite this, popular dichos reflect many of the basic, underlying values of contemporary Mexican society and offer a window for examining the beliefs of greatest value to Mexican culture (Roy 288). While some of the dichos are uniquely Mexican in origin, many more were brought to Mexico after 1519 by the Spaniards and therefore reflect the merging of cultures between said Spanish and the indigenous languages of Mexico’s native populations, predominantly amongst which is the Nahuatl, further frustrating any attempts to fully develop an understanding of true Mexican culture. However, because many values are universally human, parallel axioms may be found in cultures around the globe. For example the saying "like father, like son" would be the American equivalent to Mexico’s "de tal palo, tal astilla" (from such a stick such a splinter.) The Mexican linguistic culture has a tradition of mischievousness within its phrasing, often using double meanings, or words or phrases representing the exact opposite of their intentions, thus not everything should be taken literally. These affinities originate from ancient roots in pre-Columbian Mexican linguistic practices (Roy …show more content…
As a horse trainer, she is often surrounded by Mexican jockeys who have no hesitation about slipping back into their native Spanish around los gringos. One of the most familiar sayings I’ve heard is “mejor reír que llorar,” which roughly translates into “better to laugh than to cry [mourn]” a saying which many Americans are familiar with. As a dichos, this is an example of the Mexican acceptance of God’s Will, as in, there’s nothing you can do to change it, so it is better to laugh at life’s misfortunes, big and small, than to cry over them (Roy 290). This rather reminds me of the phrase “There’s no use crying over spilled
North Americans and Mexicans must also attempt to overcome the ideas that women should be seen and not heard. In Anzaldúa’s words, “Hocicona, repeloma, chismosa, having a big mouth, questioning, carrying tales are all signs of being mal criada. In my culture they are all words that are derogatory if applied to women – I’ve ever heard them applied to men” (2947).
Mexico is described as tragic-those who are of Mexican descent are often very traditional in thought. Rodriguez’s father held the traditional beliefs that old men are wise, that life is disheartening, and near one’s death is the point where one must look back on their life. However, he also feels that Mexico is a happier place, with sweeter children and more lavish funerals. Perhaps he views Mexico as the tragic place because it represents a lost heritage to him. He, who in his middle age, finds himself agreeing with the Mexican ideals, nevertheless finds himself affected by living in America. Instead of being raised with the ideas of Mexican culture, he was raised with Protestant optimism characteristic of California. He was forced to abandon the way of life of his ancestors, even if only partially. America-more specifically, California, conquered the Mexican ways, and in so doing, lost the opportunity to reconcile the Catholic South and the Protestant North. Thus, Mexico emerged as the tragic hero and California as the laughing victor. California is comedic because it is a place where it is possible to start anew, to defy the traditional.
Mexican Americans have strong beliefs about how to care for a loved one during times of terminal illness. Health and illness is often attributed to the will of God. Mexican Americans typically feel as if they are being punished by God or that it is simply fate that they are terminally ill (Kemp, 2001).
Being so naïve about the country I came from being influenced by the way other people look at Mexico made me ashamed of who I was. Even taking it as far as dreading the color of my skin and despising the blood that ran through my veins. Not knowing of course that blood and the way I am and look is what ties me to my ancestors and my future family. Now, having the ability to block out the unnecessary opinions of outsiders and finally having the courage to love myself and my roots; I’m able to fill my own head with information. Learning from how people in Mexico treated the land like a part a part of themselves, I decided that I’m as important as the seasonal fruits, as intricate as el mole, sweet life the pineapple, and as bright and persuading as the sunflower. For the first time everything I see and am is as beautiful as it should be.
Preceding her youth, in 1977, Anzaldua became a High School English teacher to Chicano students. She had requested to buy Chicano texts, but was rejected to do so. The principal of the school she worked for told her, in Anzaldua’s words: “He claimed that I was supposed to teach “American” and English literature.” She then taught the text at the risk of being fired. Anzaldua described, “Being Mexican is a state of soul – not on of mind.” All in all, the reprimanding she had to endure only made her stronger: “Until I can take pride in my language, I cannot take pride in myself.” It led to Anzaldua embracing her Mexican culture even more, contrary to shoving it aside. Anzaldua transformed her beliefs into something both cultures can applaud, and be honored
Although our society is slowly developing a more accepting attitude toward differences, several minority groups continue to suffer from cultural oppression. In her essay “How to Tame a Wild Tongue,” Gloria Anzaldúa explores the challenges encountered by these groups. She especially focuses on her people, the Chicanos, and describes the difficulties she faced because of her cultural background. She argues that for many years, the dominant American culture has silenced their language. By forcing them to speak English and attempting to get rid of their accents, the Americans have robbed the Chicanos of their identity. She also addresses the issue of low self-esteem that arises from this process of acculturation. Growing up in the United States,
I decided to analyze the poem English con Salsa by Gina Valdes, because I can identify myself with this poem in many different aspects. Both my parents and I were born in Mexico, but decided to move to the United States on February of 2000. With us moving here, we brought along our traditions and customs. My family has a blend of American culture with Latino culture since a few of my uncles married American women and had children. I feel that Valdes poem is about finding that “in between” feelings that are brought up when two cultures are mixed together.
Growing up as a Mexican-American, I was exposed to a completely different range of foods, people, and customs. My household was largely filled with images of Jesus Christ, the Virgin Mary, and other numerous saints. These images as well as a number of different candles and incenses demonstrated my cultures’ strong belief in the Catholic faith. Even the food had a distinctive Mexican taste as the flavors combined with the spiciness of peppers produced an overall mouthwatering meal. Spanish was regularly spoken at home in everyday conversations with family and friends. It was not until I started kindergarten and – to a lesser extent, preschool – that I became fully fluent in the English language. However, I began to acquire English long before by watching educational television shows such as Caillou, Dragon Tales, and Clifford the Big Read Dog. I developed a routine pattern of religiously watching these educational shows where the main characters became like close friends constantly teaching me new things and show...
According to Anzaldua, “ Chicano Spanish is considered by the purist and by most Latinos deficient, a mutilation of Spanish”(Anzaldua 32). The Chicano Spanish versus Spanish conflict that occurs in Latino society is a prime example of people considering themselves to be right in a situation where there is not a right answer. The Latino’s who speak Spanish that they believe to be normal are disturbed by the Spanish language changing. They believe that their own views are being challenged, they believe that they are correct, and they believe that anyone who challenges their views is inferior. The people who view all other views are, in reality, just trying to make themselves look more powerful. Like in Tan’s essay, people demeaned others in order to promote their own views, therefore, gaining power over the others who they demeaned. According to Tan, “ She said they would not give her any more information(...) And when the doctor finally called her daughter, me, who spoke in perfect english-- lo and behold-- we had assurances the CAT scan would be found”(Tan 2). The doctors treated Tan’s mother differently due to her use of what they considered “broken language”, leading to her being treated inadequately. People have an image of what they consider to be the right English, anyone who does not speak the right English is usually considered to be uneducated. In both Tan’s and Anzaldua’s essays, the lack of open-mindedness is one of the reasons that people want to become more powerful than others. People fail to realize that what they believe in is not always the right answer, like with stereotypes, the people are trying to gain power over others in order to make themselves seem more
In the book Drink Cultura by Jose Antonio Burciaga talks about how it is not easy to get into one place and get anything you want in this world or something you wish for, but it’s something you have to work for, like any other person. It also explains how it is being an immigrant, and how it is to grow up in the United States as in immigrant and how had it is, and the obstacles that as in immigrant we have to overcome. Antonio Burciaga specifically talks in his book the Chicano history, the language that we speak as a person, the family values and how we as a Chicano stick together. One quote of Burciaga is “Naces pendejo, mueres pendejo --- You were born a pendejo and you will die a pendejo (Burciaga10)”. This particular quote caught my attention because the author gives you a taste of what he experienced, and what kind of language they used. “When the wells of emotion are filled only by resentment, a crying sense of injustice, racist, affronts, deliberately designed frustrations to personal development and social worthiness (Burciaga131)”. This quote talks about how we as Chicanos have the motivation by bringing in our passion from the past, but as soon as someone brings that wall down of us having that one positive outcome, we can go into a lot of resentment towards other people, and think to ourselves at some point that we are worthiness. In chapter “The Motherland” the author talks about the pride people take about being Latinos, he talks about being back in Mexico and how it’s all so different once you’ve lived on the other side, a quote that gives you a mental picture would be “Many white Euro-Mexican will shrug their shoulders, declare they are 100 percent Mexican do not partition or categorize their ancestry. On the contr...
Like many Chicanos, she developed a strong sense of cultural belonging. This is primarily due to discrimination amongst neighboring Mexicans, whites, and anyone in between. Latinos and latinas would attack her, saying “...cultural traitor, you’re speaking the oppressor’s language, you’re ruining the Spanish language” (Anzaldua 412). It was this ethnic struggle that drove her to latch onto her cultural background so strongly. In the personal narrative “How to Tame a Wild Tongue” by Gloria Anzaldua, Anzaldua states “When other races have given up their tongue, we’ve kept ours. We know what it is to live under the hammer blow of the dominant norteamericano culture” (Anzaldua 419) when referring to the resilience of her native people. She states this in response to other cultural groups having abandoned their language, meanwhile they retained theirs. The Chicanos are aware of the harsh standards of North American society. By saying “When other races have given up their tongue, we’ve kept ours,” she means that even when other ethnicities have been pushed to eliminate their languages, her ethnicity stayed strong; they refused to cave in. Likewise, when Anzaldua states “We know what it is to live under the hammer blow of the dominant norteamericano culture,” she draws pride from her culture’s ability to fend off even the most suffocating adversities. In this way, Anzaldua conveys
Jimmy Santiago Baca’s poem sends out a powerful message without the use of a strict structure. The modest wording and simple structure helps the writer send his message across. In addition, with the use of imagery, symbolism, diction, and tone, Baca is able to argue and ridicule American stereotypes on Mexican immigrants coming to the country and robbing them of job opportunities. The use of figurative language helps support Baca’s point of view on how the American misconception is irrational and prejudice.
Understanding where one’s natural impulses come from may be difficult to understand without looking at past generations and family history. Knowing that generations before us helped shape our development is important to note. Generational trends can help explain the importance of said values. Through analysis of my cultural genogram I found that many of my core values came from my Mexican culture, despite having had great exposure to values established by the dominant culture here in the United States. I found that my family over many generations regarded familismo, respeto, religion, and work ethic as highly important values. It is important to deeply analyze where these values came from, how they may be oppressed, and how
According to Diccionario Breve de Mexicanismos (2001) the word ‘padre’ means something good, pretty, cool and admirable. This term is only use in Mexico because the use of the language is conditioned by geographical, sociocultural and historical factors; it is the linguistic variation. Sociolinguistics studies show that the same linguistic phenomenon (phrase, expresión or word) can have many different interpretations in different communities
The ethnic- Mexican experience has changed over the years as American has progressed through certain period of times, e.g., the modernity and transformation of the southwest in the late 19th and early 20th century, the labor demands and shifting of U.S. immigration policy in the 20th century, and the Chicano Civil Rights Movement. Through these events Mexican Americans have established and shaped their culture, in order, to negotiate these precarious social and historical circumstances. Throughout the ethnic Mexicans cultural history in the United States, conflict and contradiction has played a key role in shaping their modalities of life. Beginning in the late 20th century and early 21st century ethnic Mexicans have come under distress from the force of globalization. Globalization has followed the trends of conflict and contradiction forcing ethnic Mexicans to adjust their culture and combat this force. While Mexican Americans are in the struggle against globalization and the impact it has had on their lives, e.g., unemployment more common, wages below the poverty line, globalization has had a larger impact on their motherland having devastating affects unlike anything in history.