mexican culture research essay

Mexican culture: Customs and traditions

Mexican culture brings together elements of ancient Central-American heritage and European customs.

Population of Mexico

Languages of mexico, religions of mexico, values of the mexican people, mexican food, mexican arts, mexican fashion, doing business in mexico, mexican holidays and celebrations, additional resources and reading, bibliography.

Mexican culture has undergone a tremendous transformation in its recent history with varying impacts in different regions. Many Mexicans live in cities, but smaller rural communities still play a strong role in defining the country's collective vibrant community.

Mexico can trace some of its cultural heritage back to the Aztec and Maya peoples who once controlled much of Central America, but equally it owes a great deal to the colonial heritage from Spain. Many of the customs in Mexico can be traced back through one of these branches of history.

"Mexico's characteristics set it apart from other Spanish American nations. No other country among them has so actively traced its cultural origins [through] so dramatic a history to such deep roots; none has so thoroughly fused European and non-European cultural influences," wrote Peter Standish and Steven M. Bell in " Culture and customs of Mexico " (Greenwood, 2004).

Mexico is the 10th most populous country in the world, with over 128 million people according to the United States Census Bureau estimate published on July 1, 2021 . According to the Index Mundi , Mexico consists of several ethnic groups. The mestizo (meaning people of mixed indigenous Central American heritage and European heritage) group accounts for 62% of the population. Indigenous Central American or predominantly indigenous Central American people account for 21%, while 10% of the population has a mostly European background. These groups create a culture that is unique to Mexico. However Index Mundi notes that Mexico does not collect census data on ethnicity.

According to the Mexican National Institute of Statistics, Geography and Informatics (INEGI) the median age of the population is 29 years old, which is a jump up from 2015 when it was 27. Index Mundi adds that 26% of the population is under 14-years-old, just under 17% is 15 to 24, 41% is 25 to 54, a little over 8% is 55 to 64 and nearly 8% are 65 or older.

It's estimated that 81% of the total population of Mexico lives in urban areas with Mexico City alone having a population of nearly 22 million in the wider area, according to Index Mundi, making it the fifth most populous city in the world.

The overwhelming majority of Mexicans today speak Spanish. According to the CIA , Spanish is spoken by 93.8% of the Mexican population. About 5.4% of the population speaks Spanish as well as indigenous languages, such as Mayan, Nahuatl and other regional languages. Indigenous Mexican words have also become common in other languages, including English. For example, chocolate, coyote, tomato and avocado all originated in Nahuatl.

"Much of Mexican culture revolves around religious values and the church, as well as the concept of family and inclusiveness," said Talia Wagner , a marriage and family therapist in Los Angeles. Around 78% of Mexicans identify themselves as Catholic, according to the CIA, although many have incorporated pre-Hispanic Mayan elements as part of their faith. Some of this dates back to the first colonists looking to merge the approaches of Europe and Central America to bring Christianity to the region.

"Public ritual had always been essential to both pre-Columbian religion and Spanish Catholicism. Consequently, priests quickly introduced their aboriginal parishioners to religious plays, music, and festivals, especially at Easter and Corpus Christi, both of which celebrated the Holy Eucharist," wrote Linda A Curcio-Nagy, professor of history at the University of Nevada in " The Oxford History of Mexico " (Oxford University Press, 2010), edited by Michael C. Meyer and William H. Beezley.

Other Christian denominations represented in Mexico include Presbyterians, Jehovah's Witnesses, Seventh-Day Adventists, Mormons, Lutherans, Methodists, Baptists and Anglicans. There are also small communities of Muslims, Jews and Buddhists.

Especially outside of cities, families are typically large and Mexicans are very conscious of their responsibilities to immediate family members and extended family such as cousins and even close friends. Hosting parties at their homes plays a large part of Mexican life and making visitors feel comfortable is a large part of the values and customs of the country.

"Family units are usually large, with traditional gender roles and extensive family involvement from the external members who assist one another in day to day life," Wagner told Live Science. There is a strong connection among family members. "Parents are treated with a high degree of respect, as is the family in general and there may be constant struggle, especially for the growing children between individual wants and needs and those wants and needs of the family," added Wagner.

One large event in a Mexican family is the quinceañera. This is a celebration of a young lady's 15th birthday. It signifies the girl's journey from childhood to womanhood. The party includes an elaborate dress for the girl of honor, food, dancing, friends and families. Before the party there is often a mass at the girl's church. The girl is accompanied throughout the festivities by her damas (maids of honor) and chambelánes (chamberlains), according to Encyclopedia Britannica .

Mexican cuisine varies widely between regions, as each town has its own culinary traditions, according to "Mexico For You," a publication of the Mexican Cultural Institute of Washington, D.C. Tortillas and other food made from corn are common everywhere, though, as are pepper, tomatoes and beans. Rice is also a staple, according to History.com.

Many foods that originated in Mexico are popular worldwide, including avocados, chocolate and pumpkins, in fact Mexican food is one of the country's most popular cultural exports. "Salsa now outsells catsup in the United States and $5 billion worth of tortillas are sold internationally each year," wrote Robert Buffington, Suzanne B. Pasztor, and Don M. Coerver in " Mexico: An Encyclopedia of Contemporary Culture and History " (ABC-CLIO, 2004)

Mexico is known for its tequila, which is made from agave cactus that is well suited to the climate of central Mexico. Soda is a very popular drink in Mexico, as the country has a well-developed beverage industry.

Clay pottery, embroidered cotton garments, wool shawls and outer garments with angular designs, colorful baskets and rugs are some of the common items associated with Mexican folk art. Millennia-old traditions continue in silver-smithing, mosaics, textiles, pottery and basket-weaving, according to "Mexico For You."

The country is closely associated with the Mariachi style of folk music. Originated in the southern part of the state of Jalisco sometime in the 19th century, it involves a group of musicians — playing violins, guitars, basses, vihuelas (a five-string guitar) and trumpets — and wearing silver-studded charro suits and elaborate hats. "La Cucaracha" is a well-known Mariachi staple.

Two of Mexico's most famous artists are Frida Kahlo and Diego Rivera. Their paintings include vibrant colors and depictions of life in Mexico. Rivera was a pioneer of Muralism, a movement that used expansive wall art to educate the people. Kahlo's work drew from personal pain and also the deep history of Mexico itself. "The work of Frida Kahlo (1907–54) is also steeped in Mexicanness, although it is primarily a record of her difficult life, marked in pain, disappointment, and loneliness," wrote Helen Delpar, a professor of history at the University of Alabama in " The Oxford History of Mexico " (Oxford University Press, 2010).

A mariachi band plays music in Puebla. Marichi music is a tradition that goes back to the 19th century.

Many may not think of Mexico as a place that fosters high fashion, but many fashion designers hail from Mexico, such as Jorge Duque and Julia y Renata. There is also a Mexico Fashion Week . In the cities, fashion in Mexico is influenced by international trends, so the typical urban Mexican dresses similar to people in Europe and the United States.

Traditional Mexican clothing for women includes a sleeveless tunic-like dress called a huipil, according to Don Quijote Spanish School. Originally, these cotton dresses were made very simple with garnishes of color. However, traditional Mexican women's clothing now regularly includes lots of ornate embroidery, often including images and patterns that have symbolic meaning attached to them.

One distinguishing article of traditional men's clothing is a large blanket cape called a sarape. Boots are also a wardrobe staple. The charro suit, with its origins as the outfit worn by Mexican cowboys, is most associated with Mariachi musicians. The suit is also an acceptable substitute for a tuxedo at formal events in Mexico. The charro suit includes the sombrero, a wide-brimmed hat that provides plenty of shade.

Mexico's currency is the peso. Almost 65% of the country's GDP comes from the service sector with industry making up 31% and agriculture contributing 3.6%, according to the CIA. Its primary agricultural products are sugar cane, maize, milk, oranges , sorghum, tomatoes, poultry, wheat, green chillies/peppers and eggs.

Mexican business culture tends to value personal relationships, a strong hierarchy and a clear consciousness of status, according to Santander . "Doing business of any sort is normally preceded by a period of socializing," wrote Peter Standish and Steven M. Bell in "Culture and customs of Mexico."

The Feast of Our Lady of Guadalupe , which is celebrated on Dec. 12, is a major Mexican holiday celebrating the appearance of the Virgin Mary to an indigenous Mexican in the first years of Spanish rule. She is the patron saint of the country. This is followed closely by Posadas, a nine-day celebration in which people re-enact Mary and Joseph's journey to Bethlehem to search for a place to stay. Families go from door to door carrying candles and singing, asking for shelter until the owners open the door, at which point the party begins.

The Day of the Dead (Día de los Muertos), celebrated on Nov. 2, is a day set aside to remember and honor those who have died, according to the University of New Mexico. Carnival is also celebrated in many communities throughout Mexico to mark the period before Lent.

Independence Day , marking the country's separation from Spain in 1810, is celebrated on Sept. 16. Cinco de Mayo, which marks a Mexican military victory over the French in 1862, is more widely celebrated in the United States (as a beer promotion) than it is in Mexico.

Learn more about the colonial history of Mexico and Central America more widely by reading about one of the men who helped to shape events, Hernán Cortés .

If the culture and life of Central America before the arrival of European colonists is what interests you, then a deep dive into the Aztec capital of Tenochtitlán is for you.

" Culture and customs of Mexico " by Peter Standish and Steven M. Bell (Greenwood, 2004)
" The Oxford History of Mexico " edited by Michael C. Meyer and William H. Beezley (Oxford University Press, 2010)
" Mexico: An Encyclopedia of Contemporary Culture and History " by Robert Buffington, Suzanne B. Pasztor, and Don M. Coerver (ABC-CLIO, 2004)
Mercedes Benz Fashion Week
"Mexico Business Practices" Santander Trade Markets
"Our Lady of Guadalupe" Catholic Online
" The History of Mexican Independence" Mexonline

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Jonathan is the Editor of All About History magazine, running the day to day operations of the brand. He has a Bachelor's degree in History from the University of Leeds . He has previously worked as Editor of video game magazines games™ and X-ONE and tech magazines iCreate and Apps. He is currently based in Bournemouth, UK.

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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

Welle, Virginia (2017). Issues in Intelligence and Testing. APA, 4. https://www.apa.org/ed/precollege/topss/welle-lesson.pdf

Greenfield, P. M. (1997). You can’t take it with you: Why ability assessments don’t cross cultures. American Psychologist, 4. https://bbhosted.cuny.edu/bbcswebdav/pid-75044876-dt-content-rid-570446359_1/xid-570446359_1

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)

Rios, Viri (2020). No, No Eres Clase Media. The New York Times. No, no eres clase media – The New York Times (nytimes.com) .

Mexico – Mining and Minerals . International Trade Administration. Mexico – Mining and Minerals (trade.gov)

Homicides in Mexico – Statistics . Vision of Humanity. Homicides in Mexico – Statistics | Mexico Peace Index (visionofhumanity.org)

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)

Piff, Paul K. and Moskowitz, Jake P. (2017). Wealth, Poverty, and Happiness. APA, 902. Wealth, Poverty, and Happiness (apa.org)

Religious Beliefs in Mexico . WorldAtlas. Religious Beliefs In Mexico – WorldAtlas

Markus, H., R., & Kitayama, S. (1991). Culture and the self: Implications for cognition, emotion, and motivation. Psychological Review.

Otto, Brian L. and Mack, Robert L. (2014). Critical Media Studies. WILEY Blackwell .

Levant, Ronald F. (2003). Men and Boys: What Happened to Emotions? APA, 1. notebookjuly.qxd (apadivisions.org)

Fischer, Agneta H. (2018). Gender differences in emotion perception and self-reported emotional intelligence: A test of the emotion sensitivity hypothesis. PMC. Gender differences in emotion perception and self-reported emotional intelligence: A test of the emotion sensitivity hypothesis – PMC (nih.gov)

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 )

ESTADÍSTICAS A PROPÓSITO DEL DÍA INTERNACIONAL DE LA ELIMINACIÓN DE LA VIOLENCIA CONTRA LA MUJER. INEGI. Violencia2020_Nal.pdf (inegi.org.mx)

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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2012 --> 2012 352 pages. from $35.00

Hardcover ISBN: 9780804768603 Paperback ISBN: 9780804768610 Ebook ISBN: 9780804780551

This collection brings together a group of important and influential essays on Mexican history and historiography by Eric Van Young, a leading scholar in the field. The essays, several of which appear here in English for the first time, are primarily historiographical; that is, they address the ways in which separate historical literatures have developed over time. They cover a wide range of topics: the historiography of the colonial and nineteenth-century Mexican and Latin American countryside; historical writing in English on the history of colonial Mexico; British, American, and Mexican historical writing on the Mexican Independence movement; the methodology of regional and cultural history; and the relationship of cultural to economic history. Some of the essays have been and will continue to be controversial, while others—for example, those on studies of the Mexican hacienda since 1980, on the theory and method of regional history, and on the "new cultural history" of Mexico—are widely considered classics of the genre.

About the author

Eric Van Young is Distinguished Professor of History at the University of California, San Diego. His works include The Other Rebellion: Popular Violence, Ideology, and the Struggle for Mexican Independence, 1810–1821 (Stanford University Press, 2001; recipient of the Bolton-Johnson Prize).

—Alan Knight, St. Anthony's College, University of Oxford

—Susan Deans-Smith, Bulletin of Spanish Studies

—R. Douglas Copy, Canadian Journal of History

"Van Young's work is characterized by a zeal for theoretical reflection and a determination to allow primary sources to speak for themselves, although always under the narrator's gentle, ironic and skeptical prodding. . . This is a beautifully written and intellectually sparkling collection of essays. Van Young invites us to share his epistemological anxieties, urging scholars to be rigorous and skeptical in the interrogation of primary sources, in the selection of disciplinary boundaries and methodologies and in the consideration of the spatial context in which histories are told. Writing Mexican History will become a standard work for advanced undergraduates and postgraduates embarking upon independent research in Mexican and Latin American history.—Guy Thomson, Journal of Latin American Studies

— History in Review

—William F. Connell, The Americas

—Margaret Chowning, University of California at Berkeley

—Gilbert M. Joseph, Yale University

Social Change, Industrialization, and the Service Economy in São Paulo, 1950-2020

Francisco Vidal Luna and Herbert S. Klein

Our Comrades in Havana

Radoslav Yordanov

Adrift on an Inland Sea

Hal Langfur

Argentina in the Global Middle East

Lily Pearl Balloffet

Transnational Palestine

Nadim Bawalsa

Indigenous Autocracy

Jaclyn Ann Sumner

Vendors' Capitalism

Ingrid Bleynat

Unexpected Routes

Tabea Alexa Linhard

Oaxaca Resurgent

A. S. Dillingham

Forging Ties, Forging Passports

Contact Strategies

Heather F. Roller

New World of Gain

Brian P. Owensby

ETHN 116 - Home
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Course Content for ETHN 116

ETHN 116 COURSE CONTENT

Order and emphasis of core topics may vary from instructor to instructor.

I. Introduction to Chicano Studies

A. Chicano/a Studies as a field of scholarly inquiry

B. History and culture as a dynamic processes

C. Main historical periods in Chicano History

1. Pre-Columbian era, pre- 1519

2. Spanish colonial era, 1521-1821

3. Mexican independence and nationalism, 1821-1846

4. Anglo period, 1846-1960s

5. Diversity and modern Chicano issues

II. Historical roots of Chicano culture and society

A. Pre-Columbian period

1. Human evolution in Mesoamerica

a. Ecological adaptation

b. Agricultural adaptation

c. Sociocultural life

2. Mesoamerican civilization and societies

b. Huastecas

d. Teotihuacanos

e. Zapotecos

3. Aztec civilization, society and social order

a. History – Chichimecas to Tenochtitlan

b. Social hierarchy

c. Land system and the calpulli

d. Artisan production

e. Alliances and trade

f. Mythology

g. Culture, religious practices and education

4. Spanish conquest

a. Spanish society and culture – Reconquest – 16th century

b. Background to exploration and discovery

c. Hernan Cortes versus Moctezuma and the legend of Quetzalcoatl

d. The fall of Mexico-Tenochtitlan

e. The legacy of conquest in the Chicano worldview

B. Spanish colonialism in Mexico – 1521 – 1810

1. Cross-fertilization of Spanish and Aztec societies

a. The Columbian exchange

b. Religious syncretism – Virgin of Guadalupe

c. Mestizaje

d. The forging of the “cosmic race”

2. Economy and Social order

a. Gold, encomienda and repartimiento

b. Hacienda system and debt peonage

c. Social role of hacendados

d. Life of debt peons

e. Castas, mestizaje and the social hierarchy

3. Culture

a. Daily changes in indigenous ways of life

b. Introduction of Catholicism

1. Cultural aspects of mestizaje

c. Indigenous resistance to Spanish culture

d. Women and family life

4. Color and racism

a. Spanish ethnocentrism

b. Race and social class

c. Effects of racism

d. The flexibility of mestizaje

C.The making of Mexican nationalism – 1810-1840s

1. Politics and the break up of the colonial social order

a. Influence o indigenous elites – caciques

b. Influence of the age of Enlightenment

c. Bourbon reforms and imperial crisis

d. Liberals versus conservatives

e. El grito de Dolores and the war for independence

f. Rise of caudillo

g. Post-war instability in Mexico

2. Class – Mexican society under criollo rule

a. Conservatives versus liberals

b. Social groups and economic enterprises in the north

c. Break up of California missions

d. Hispanics and indigenous in New Mexico

e. Cattle ranching in California and the Californios

3. Culture – rise of a Mexican identity

a. The decline of cultural imperialism

b. Mexican influence in California and New Mexico

c. Increasing mestizaje and its challenge to racism

4.The break-up of Mexico and a new system for Mexican-Americans

a. Anglo-American expansion – Manifest Destiny

b. Annexation of Texas

c. Mexican American War

d. Mexican resistance and social banditry

e. Treaty of 1848

f. Anglo expropriation of Mexicans’ lands

g. New cultural blending in US Southwest and California

h. Economic growth and Mexican labor

D. Anglo-American period – 1846-1960s

1. Social order and social classes in the United States

a. Industrialization and economic expansion

b. Chicano role in the economy

c. Mexican Revolution and immigration

d. Chicano discrimination in the workplace

e. Chicanos in trade unionism

f. Chicanos on the margin of political process

2. Culture – assimilation versus nativist acculturation

a. American versus Mexican culture

b. Strategies and problems of Mexican adaptation to American culture

c. Syncretism – pachucos

d. Separatism

e. American work ethic versus Mexican celebration

f. Cultural imperialism and educational practices

3. Race and racism

a. Roots of prejudice and discrimination

b. Tejano versus Anglo culture

c. Anglo violence toward Tejanos

d. White supremacists in California

e. Institutional racism and public barriers

f. Chicano reactions to mistreatment – reverse racism

g. The continuation of mestizaje

E. The Chicano movement of the 1960s-70s

1. Roots of Chicano resistance and organization

2. Precursors of change

a. Black Civil Rights Movement of the 1960s

b. Johnson’s War on Poverty

c. The Vietnam War.

3. Chicano political organizations, groups and actions

a. The Brown Berets

b. United Mexican American Students

c. Los Angeles high school walk outs

d. La Raza Unida Partido

e. Chicano moratoriums of the 1970s

f. Association of Mexican-American Educators

g. Movimiento Estudiantil Chicanos de Aztlan – MECha

h. August 29 Moratorium

i. Diversity within the movement

4. Chicano cultural expression

a. Chicanozaje/Chicanismo

b. Mestizaje to Chicanismo

c. Chicano arts

d. Educational transformations

III. Selected contemporary social, economic and/or cultural issues related to Mexican Americans

A. Economic principles of Mexican immigration

1. Reasons for immigration

2. History of Mexican immigration to US

a. The Mexican Revolution and economic expansion in the US, 1910 – 1929

b. The Depression and the Bracero program, 1930 – 1964

c. Immigration and Nationality Act of 1965 and increased Mexican immigration

d. Immigration Reform and Control Act of 1986, Amnesty and increased restrictions

e. Immigration Act of 1990 and limits on family-sponsored immigration

3. Racism and increased risks for undocumented immigrants crossing the border

4. Selected personal accounts/case studies

B. Mexican immigrants in the US today – social and economic issues

1. Economic and demographic profiles

2. Income and poverty

3. Settlement patterns

4. Wage assimilation

5. Economic impacts of immigration

6. Undocumented immigrants

7. Naturalization

8. Selected personal accounts/case studies

C. Mexican immigrants and cultural development in US urban centers

1. Becoming Mexican-American/Chicano/a

2. Settlement patterns

3. Divided loyalties

4. New nationalism, Mexican style

5. Religious adaptations

6. Music and growth of mass culture

7. The rise of communities

8. Ambivalent Americanism

D. The education of Mexican Americans

1. Educational profiles

2. Secondary education

3. Bilingual education

4. College education

5. California Community Colleges and Chicanos Studies

6. Education, language and empowerment

7. Economic incentives to invest in education

8. Social and cultural factors affecting the decision to invest in education

9. Selected personal accounts/case studies

E. Mexican Americans in the labor market

1. Employment patterns

2. Occupational patterns

3. Annual income

4. Wages, human capital and discrimination

5. Selected personal accounts/case studies

F. Mexican Americans toward the middle class

1. Income distribution

2. Factors affecting poverty rates

3. Public assistance

4. Mexican americans as an exception to the underclass model of poverty

5. Wealth and asset accumulation

6. Mexican American home ownership

7. Selected personal accounts/ case studies

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University of Texas Libraries

Mexican American Literature

Scholarly Journals
Background Information
Archival Collections
Cite Sources

Selective List of Journals Specializing in Mexican American Literature

Aztlán: A Journal of Chicano Studies Aztlán presents original research that is relevant to or informed by the Chicano experience. An interdisciplinary, peer-reviewed journal, Aztlán focuses on scholarly essays in the humanities, social sciences, and arts, supplemented by thematic pieces in the dosier section, an artist's communiqué, a review section, and a commentary by the editor, Charlene Villaseñor Black. Aztlán seeks ways to bring Chicano studies into critical dialogue with Latino, ethnic, American, and global studies.
Latino Studies Journal Latino Studies has been published since 2003. It has swiftly established itself as a leading, international peer-reviewed journal. Not only has Latino Studies received awards and accolades, but also the active support of the scholarly community.
The Bilingual Review Publishing since 1974, the Review continues to feature quality articles in the areas of bilingualism, bilingual education, and ethnic scholarship, as well as the best creative literature by established and emerging Hispanic writers. You will also find book reviews, publication notices, and a section of professional announcements of upcoming events
Chicana/Latina studies Chicana/Latina Studies: The Journal of Mujeres Activas en Letras y Cambio Social is the interdisciplinary, peer-reviewed, flagship twice-yearly publication of Mujeres Activas en Letras y Cambio Social (MALCS). This feminist Chicana/Latina academic organization is dedicated to building bridges between community and university settings, transforming higher education, and promoting new paradigms and methods. As the publication of a diverse association that aims to provide space for those historically marginalized, the journal publishes academic articles and creative works by Chicana/Latinas of the Americas and is receptive to all scholarly methods and theoretical perspectives that examine, describe, analyze, or interpret our experiences.
Label Me Latin@ Journal of twentieth & twenty-first centuries Latino literary production.
Chiricú Journal: Latina/o Literatures, Arts, and Cultures Chiricú Journal (ISSN 0277-7223, e-ISSN 2472-4521) is a peer-reviewed scholarly journal published twice per year (fall and spring) by the Indiana University Press in conjunction with the Latino Studies Program of IU. The journal publishes academic articles on a wide variety of topics related to Latina/o literatures, arts, and cultures; solicited book and film reviews; interviews; editorials; and creative submissions of photography, fine arts, poetry, and short story.
Journal of Latino/Latin American Studies The Journal of Latino-Latin American Studies (JOLLAS) is an interdisciplinary, international, and peer reviewed on-line journal housed at the University of Nebraska at Omaha. The journal seeks to be reflective of the shifting demographics, geographic dispersion, and new community formations occurring among Latino populations across borders and throughout the Americas. The journal emphasizes the collective understanding of Latino issues in the U.S. while recognizing the growing importance of transnationalism and the porous borders of Latino/Latin American identities.
Southwestern American Literature Southwestern American Literature is a biannual scholarly journal that includes literary criticism, fiction, poetry, and book reviews concerning the Greater Southwest. Since its inception in 1971, the journal has published premier works by and about some of the most significant writers of the region. Southwestern American Literature is indexed in The MLA International Bibliography, which can be found in most North American and European higher-education institutions, and Humanities International Complete, which can be found in libraries throughout North America.
MELUS Since 1974, the Society for the Study of the Multi-Ethnic Literature of the United States has put out MELUS. MELUS features articles, interviews, and reviews encompassing the multi-ethnic scope of American literature past and present. Most issues are thematically organized for greater understanding of topics, criticism, and theory in the total picture of American literature MELUS hopes to present. Many articles are focused on Latin@ literature.
Western American Literature Since 1965, Western American Literature has been the leading peer-reviewed journal in the literary and cultural study of the North American West, defined broadly to include western Canada and northern Mexico. We are constantly looking for new theoretical approaches to canonical figures as well as studies of emerging authors, filmmakers, and others who are expanding the canon of western literary and cultural production. While remaining grounded in the geography of the North American West, we will continue to explore new approaches to literary and cultural studies more broadly, such as our groundbreaking work in ecocriticism and scholarly support for the Hispanic Literary Heritage Recovery Project.

Last Updated: Nov 2, 2023 4:50 AM
URL: https://guides.lib.utexas.edu/mexicanamericanliterature

126 Hispanics Essay Topic Ideas & Examples

🏆 best hispanics topic ideas & essay examples, 👍 good essay topics on hispanics, 📌 most interesting hispanics topics to write about, 📃 interesting topics to write about hispanics, 🔍 simple & easy hispanics essay titles.

Gender Roles and Family Systems in Hispanic Culture In the Hispanic culture, amarianismo’ and amachismo’ are the terms used to determine the various behavioral expectations among the family members.
Overview and Analysis of Hispanic & Latino Theology The Hispanic theology is shown as a representation of the religious and theological inflections of the Hispanic people staying in the United States.
Hispanic Culture in “Como Agua Para Chocolate” by Laura Esquivel The subject matter of the book is Hispanic culture and traditions, particularly the cuisine and the family traditions in Mexico. They have a special term “machismo” which is associated with the responsibility of a man […]
Gonorrhea and Chlamydia Reduction in Hispanic Women Its purpose is to reduce STI’s Gonorrhea/Chlamydia among Hispanic women in Michigan and to plan a culturally appropriate intervention to address this area of health. The final data is also inclusive of the ethnic and […]
Asian American and Hispanic Identities in the US This is especially true of immigrants from Laos, who may not feel a strong sense of belonging to the greater Asian American group because they come from different cultural and historical backgrounds.
Cultural Empowerment in the Hispanic Community In the case of the Hispanic community prone to obesity, the use of cultural empowerment tools might help identify and incorporate positive elements in the culture.
Preventing Obesity Among the Hispanic Population The first factor within the dimension of relationships and expectations is associated with the perception of health-related values, beliefs, and attitudes that create a basis for an individual to engage in healthy behaviors.
Epidemiology: Type II Diabetes in Hispanic Americans The prevalence of type II diabetes in Hispanic Americans is well-established, and the search for inexpensive prevention methods is in the limelight.
Obesity Among Black and Hispanic Adults In conclusion, obesity is a health issue that is likely to be faced by black and Hispanic adults following poverty, lack of health education, and cultural beliefs.
Type 2 Diabetes in Hispanic Americans The HP2020 objectives and the “who, where, and when” of the problem highlight the significance of developing new, focused, culturally sensitive T2D prevention programs for Hispanic Americans.
COVID-19 Among Hispanics in the United States Since the findings demonstrate that the condition is significant for the selected population, it seems reasonable to conduct another study to investigate the epidemiology of COVID-19 among Hispanics living in the United States.
Expanding Knowledge of Hispanic Culture In a family, the men are the ones who are expected to provide for that family and as well be the individuals in charge of that family.
Hispanic Patients: The Cultural Differences Due to the processes of economic development of the United States, the import of foreign labor into the country is growing.
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The Role of Hispanic Americans in Counseling Family structure and gender roles Family commitment in different cultures is an indispensable characteristic, which involves loyalty, a strong support system, the behavior of a child, which is associated with the honor of the family, […]
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Home — Essay Samples — Sociology — Mexican American — Mexican Culture Analysis

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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Chicano Identity: Origins and Cultural Impact

This essay about the Chicano identity explores its origins, cultural significance, and evolving meaning. Originally emerging in the 1940s and 1950s, the term “Chicano” gained prominence during the 1960s and 1970s as young Mexican Americans used it to signal a break from previous generations and to assert a unique cultural and political identity. Central to the Chicano Movement were issues like labor rights, educational reform, and cultural renaissance, encapsulated through impactful murals, literature, and advocacy for bilingual education. The essay discusses how Chicano identity continues to adapt, embracing a broader spectrum of Mexican American experiences while still rooted in its original context of activism and pride. The ongoing relevance and influence of the Chicano identity in education, arts, and politics demonstrate its enduring legacy and dynamic nature in shaping American cultural and social landscapes.

How it works

The term “Chicano” is uniquely American, coined to embody the experience of people of Mexican descent born in the U.S. It’s a term that carries with it a history of activism, a flourishing of arts, and an ongoing dialogue about identity and belonging.

The roots of “Chicano” trace back to the 1940s and 1950s, but it was during the tumultuous 1960s and 1970s that the term really took on a life of its own. Young Mexican Americans adopted the term as a symbol of rebellion against the previous generations’ more assimilative tendencies and as an expression of their anger against discrimination, cultural suppression, and social injustice.

Being Chicano meant you were taking a stand—not just against racial and social injustice, but also in favor of reclaiming a cultural identity that had been marginalized for so long.

The Political and Social Awakening

The Chicano Movement, or El Movimiento as it is affectionately known, was not just a cultural reawakening but also a political and social uprising. Central to the movement were issues like the restoration of land grants, labor rights for farmworkers, educational reform, and voting rights. The movement brought together artists, writers, and activists who used their talents as tools for education and vehicles for change. One of the most enduring symbols of this era is the Chicano murals, which often depicted themes of oppression, resistance, hope, and pride, painted on the very walls of the neighborhoods that many Chicanos called home.

These murals weren’t just art; they were declarations of existence, proclaiming that Chicanos were here, part of the American narrative, and refusing to be overlooked. Alongside these visual expressions, Chicano poets and playwrights were crafting works that voiced both the frustrations and the dreams of their communities.

Cultural Renaissance

The movement was also about embracing a bilingual identity. Spanish, peppered with English and regional nuances, became a point of pride—a linguistic resistance against the “English-only” wave that swept through public life. This bilingualism was a statement, a refusal to let go of a linguistic heritage that connected Chicanos to their Mexican past while navigating their American present.

Education, too, was a major battlefield. Chicanos fought for educational reforms that included bilingual education, Chicano history, and cultural studies. These changes were pivotal, aimed at reducing dropout rates among Chicano students and fostering a greater sense of self-worth and identity.

Evolution of the Term

As time marched on, the term “Chicano” began to evolve. Today, it captures a wider spectrum of identities, encompassing the diverse experiences of Mexican Americans across generations. While some argue that “Chicano” is tied specifically to the struggles and context of the 60s and 70s, others view it as a more fluid identity, continuously shaped by new challenges and perspectives.

Indeed, the debate over who is considered Chicano reflects broader questions about identity in America—questions about who gets to decide one’s identity and on what grounds. For many, being Chicano is still very much about community, resilience, and pride, but it’s also about an ongoing dialogue with the past and the future.

Chicano Influence Today

The influence of the Chicano movement stretches far into the realms of American culture today. Chicano studies programs in universities across the country delve into not only the historical movements but also current social issues facing the Chicano community. The legacy of the Chicano movement has also permeated American music, cinema, and literature, enriching the American cultural landscape with a distinctly Chicano flavor.

Moreover, the spirit of the movement—its drive for justice, equality, and cultural recognition—continues to inspire new generations. Whether through continued activism, artistic expression, or community engagement, the essence of what it means to be Chicano is continuously redefined and reimagined.

In summary, Chicano is more than just a term. It’s a rich, complex identity forged in the fires of social and political struggle, imbued with cultural pride and an unwavering sense of justice. Understanding what it means to be Chicano means appreciating this deep history and recognizing the dynamic nature of identity in a world that never stops changing.

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The Costs and Benefits of Clan Culture: Elite Control versus Cooperation in China

Kinship ties are a common institution that may facilitate in-group coordination and cooperation. Yet their benefits – or lack thereof – depend crucially on the broader institutional environment. We study how the prevalence of clan ties affect how communities confronted two well-studied historical episodes from the early years of the People's Republic of China, utilizing four distinct proxies for county clan strength: the presence of recognized ancestral halls; genealogical records; rice suitability; and geographic latitude. We show that the loss of livestock associated with 1955-56 collectivization (which mandated that farmers surrender livestock for little compensation) documented by Chen and Lan (2017) was much less pronounced in strong-clan areas. By contrast, we show that the 1959-61 Great Famine was associated with higher mortality in areas with stronger clan ties. We argue that reconciling these two conflicting patterns requires that we take a broader view of how kinship groups interact with other governance institutions, in particular the role of kinship as a means of elite control.

Chen would like to acknowledge the support from the National Natural Science Foundation of China (71933002; 72121002), Zhuoyue Talent Project, Theoretical Economics Peak Program and Legendary Project on Humanities and Social Sciences (XM04221238) at Fudan University. Wang would like to thank National Natural Science Foundation of China (grant No. 72172090) for financial support. Qing Ye would like to thank the National Natural Science Foundation of China (grant No. 72172060, 72132004) and the Major Project of Philosophy and Social Science Research Funds for Jiangsu University (grant No. 2020SJZDA068) for financial support. We thank Rui Rong for excellent RA work, all remaining errors are our own. The views expressed herein are those of the authors and do not necessarily reflect the views of the National Bureau of Economic Research.

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Mexican Values and Ideologies, and How They Affect Mexicans
This research paper primarily focuses on concepts of intelligence and cognate, power and status, ... Research concludes there is indeed a genetic influence on children's intelligence, but there is also a strong influence from the child's environment. ... As a result of gender norms and stereotypes in Mexican culture, men and women have been ...
Mexico's Tradition and Culture Entering the Digital Age: The Mexican
Mexico is a country with a vast and extraordinary cultural heritage, which is the result of a rich history of cultural exchange, syncretism and transculturation. This rich culture has been materialized through the consolidation of a long and prestigious museum tradition, which at the same time is sadly characterized by an endemic lack of technological resources rather than professional skills.
Narrative about Mexican Culture: [Essay Example], 550 words
Narrative About Mexican Culture. Mexican culture is rich and diverse, with a blend of indigenous, Spanish, and other influences that have shaped its traditions, customs, and values. This narrative essay seeks to explore various aspects of Mexican culture, including its history, language, art, music, food, and celebrations.
≡Essays on Mexico. Free Examples of Research Paper Topics, Titles
Water Challenges Facing Mexico City. 3 pages / 1313 words. The focus of this paper is to report on the strategy of Manuel Frías, a renowned engineer from the National Polytechnic Institute of Mexico (IPN), to improve and alleviate the water scarcity of Mexico City using geothermal energy of the Popocatepetl volcano.
PDF A HISTORY OF MEXICAN LITERATURE
culture in Mexico from its indigenous beginnings to the twenty-ﬁrst century. Featuring a comprehensive introduction that charts the development of a complex canon, this History includes extensive essays that illuminate the cultural and political intricacies of Mexican literature. The essays are organized thematically and survey
Writing Mexican History
Writing Mexican History will become a standard work for advanced undergraduates and postgraduates embarking upon independent research in Mexican and Latin American history.—Guy Thomson, Journal of Latin American Studies "This exciting new book contains a collection of essays by Eric Van Young, on Mexican history and historiography . . .
Topic Ideas
3. Culture - rise of a Mexican identity. a. The decline of cultural imperialism. b. Mexican influence in California and New Mexico. c. Increasing mestizaje and its challenge to racism. 4.The break-up of Mexico and a new system for Mexican-Americans. a. Anglo-American expansion - Manifest Destiny. b. Annexation of Texas. c. Mexican American ...
Mexican Culture Research Paper
The culture of Mexico reflects the country's complex history and is the result of the gradual blending of native culture with Spanish culture and other immigrant cultures. Mexico's culture revolves around and is most prominent in music, food, and celebrations. The combination of beliefs and customs creates the unique Mexican culture.
Mexican Culture Essay
The culture has been influenced by the indigenous peoples of Mexico, which includes the Nahua, Otomi, Maya, Zapotec, Tzeltal, and Tzotzil, and also by European colonization in the 16th century. Because of the European colonization, now 92.7% of Mexicans (in Mexico) speak Spanish, while only 5.7% speak their indigenous languages (Moveonnet).
Mexican Culture Essay
Mexican Culture Essay. 907 Words4 Pages. Mexican Culture: Customs and Traditions The Mexican culture is very diverse which has undergone many transformations over several decades and the culture varies widely throughout Mexico and the United States. I will be more focused on the other side of the border and express my findings about the Mexican ...
Mexican Culture Research Paper
Mexican Culture Research Paper. 1020 Words5 Pages. Many Mexicans claim to be of Mexican-American nationality. This may be incorrect, because for the majority of individuals they are actually American citizens, but they never leave their Mexican roots behind. Although the words Mexican and American are commonly used together, the difference in ...
LibGuides: Mexican American Literature: Scholarly Journals
Aztlán presents original research that is relevant to or informed by the Chicano experience. An interdisciplinary, peer-reviewed journal, Aztlán focuses on scholarly essays in the humanities, social sciences, and arts, supplemented by thematic pieces in the dosier section, an artist's communiqué, a review section, and a commentary by the editor, Charlene Villaseñor Black.
Chicano Identity: a Cultural Odyssey
Essay Example: In the vast mosaic of American culture, one strand stands out for its vibrant hues and intricate patterns: Chicano identity. This term, like a phoenix rising from the ashes of historical oppression, embodies the resilience and richness of the Mexican-American experience.
126 Hispanics Essay Topic Ideas & Examples
Community Health Advocacy Project: Hispanics With Diabetes. Statistics clearly show that age, gender, socio-economic status, and weight management are some of the key factors that affect the distribution of type-2 diabetes amongst the Hispanics. Hispanics Are More Susceptible to Diabetes That Non-Hispanics.
Mexican Culture
Pages • 6. Paper Type: 1400 Word Essay Examples. The Culture in Mexico is rich in tradition and the people have a heritage that dates back to the indigenous population. Although there are many areas in Mexico that deal with poverty, there are also wealthy areas of Mexico.
Mexican Culture Analysis: [Essay Example], 2699 words
Discrimination against Mexican Americans has resulted in the loss of land and pride. The Mexican-American war was waged from 1846 to 1848 after the United States conquest of Texas in 1845. The Treaty of Guadalupe-Hidalgo was signed at the end of the two-year conflict, and Mexico lost Texas to the United States.
Research Paper On Mexican Culture
Research Paper On Mexican Culture. 290 Words2 Pages. My culture comes from where I am from and where I was raised. I am Mexican. Every culture has a unique set of values, traditions and norms. The general culture of Mexican families has a strong foundation in unity. Family ties are strong in Mexican culture and have been for centuries.
Mexican Essays Mexican Essays
Mexican Culture Research Paper. Mexican culture Group 8 Morgan, Chemae, and Jennifer Every culture has a unique set of values and traditions. The Mexican culture centers around family, food, and social lives. Many festivals and events revolve around food in their culture. The diet of the Hispanic culture poses many common health concerns as ...
Mexican Culture Research Paper
Mexican Culture Research Paper. Satisfactory Essays. 233 Words. 1 Page. Open Document. A culture that has influenced my life is the Mexican culture. Mexican culture have great attribute about their beliefs and values. They have a strong working ethnics and family is very important in the Mexican culture. For example, the Mexican culture belief ...
Mexican Culture Essay Examples
Stuck on your essay? Browse essays about Mexican Culture and find inspiration. Learn by example and become a better writer with Kibin's suite of essay help services.
Chicano Identity: Origins and Cultural Impact
This essay about the Chicano identity explores its origins, cultural significance, and evolving meaning. Originally emerging in the 1940s and 1950s, the term "Chicano" gained prominence during the 1960s and 1970s as young Mexican Americans used it to signal a break from previous generations and to assert a unique cultural and political identity.
Trends and Future Directions in Research on the Protection of ...
The process of urbanization has accelerated economic growth while also presenting social challenges. Urban renewal is crucial for achieving sustainable urban development, especially by preserving traditional villages as cultural heritage sites within cities. This study employs Python algorithm programming and visual analysis functions to conduct a bibliometric analysis of 408 research papers ...
The Costs and Benefits of Clan Culture: Elite Control versus
The Costs and Benefits of Clan Culture: Elite Control versus Cooperation in China. Kinship ties are a common institution that may facilitate in-group coordination and cooperation. Yet their benefits - or lack thereof - depend crucially on the broader institutional environment. We study how the prevalence of clan ties affect how communities ...
Augmented Reality and Wearable Technology for Cultural Heritage ...
The main goal of this study is to provide a more interactive experience with AR technology and wearable devices compared to traditional preservation methods in order to protect, promote, and transfer cultural heritage to future generations. It aims to evaluate the usability of the developed AR application with SUS and WARUS analyses. During the research process, similar studies were conducted ...