'zine in progress.

[berenice-h]

Notebook 4 - feedback by Maria Montes

Summarize the zine:

Berenice’s zine is about how Latinx women are raised to think and act a certain type of way, similar to what people perceive the Virgin Mary to be. She talks about how this was introduced to Latin America by the Catholic religion. This notion that Latina women are supposed to be caring, pure, and need to put their families needs, especially men’s needs in their families, over their own is called marianismo. However, if women are to rebel against this notion they are then looked as La Malinche, who is depicted as an immoral and overly sexual indigenous woman. Additionally, she touches upon the issue of mental health in the Latinx community and how views on mental health vary from generation to generation.

Compelling quotes:

“al fin del dia, lo unico que vas a tener es la familia” and that “la mujer de la casa necesita que saber como limpiar, cocinar, y cuidar.” I found this quote compelling because, as a Latina, I grew up hearing these quite often. Both quotes, to some extent, are about home, so I suggest that you put a background that reminds you of home.

Compelling anecdotes, stories, facts, and content:

I found the story told in notebook 3 to be quite compelling. My suggestion is that you include it in your zine. I think it would be interesting if, when laying it out, you highlight the part of the story you most like.

Compelling images:

I found an image that I think will fit perfectly with the topic of your notebook. I suggest you add maybe a quote on top of the image to make it your own. Besides that, I think you should definitely include the picture of the marianismo commandments in your final zine.

Reword analysis:

The relational analysis of indigeneity and marianismo is very relevant to Berenice’s zine. It is an important aspect to include since La Malinche, an indigenous women, is seen as the Latina women one should not be. It is a direct contrast to what the Virgin Mary represents. However, I do suggest that you go into deeper detail as to how or why the notion of La Malinche arose. You can do this by maybe exploring how colonization plays a part in how people think of La Malinche today. From my point of view your reader is in the category of academia, so I think your analysis is well written for that audience. However, I think I am required to reword it so here it is:

The Latina women, who refused to conform to ideologies based on marianismo, were looked at with disdain. These women were then associated with la Malinche; a indigenous women who encompass everything a Latina women should not ought to be according to colonialist standards set up by the Spaniards. Malintzin Tenepal, commonly referred to as la Malinche, utilized her varies skills to play a crucial role in the Spanish conquest. As an interpreter for Spanish colonist, specifically Hernan Cortez, she informed the conquistadors about Indigenous peoples tactics and defense strategies. Becoming an intellectual asset to the Spaniards was her way of escaping slavery, however Malintzin then became a symbol for traitory. This notion was further reinforced by the rumors surrounding her relationship with Cortez. From then on, Malintzin is regarded as a deviant women, who is sexual, unsubmissive, and unmanageable. Therefore, la Malinche is an antagonistic figure compared to la Virgin Mary.  

We were supposed to meet up and chat, so here you go, David.

pic or didn’t happen, amiright?

[berenice-h]

for some reason tumblr is being a butt and won’t let me edit old posts, welp, but here are updated versions of my photos (all of them are up now, woo!)

[berenice-h]

Notebook 3

For this notebook, we’re going to look at the story of an individual I am going to call Jane (for confidentiality sake).

Jane is a beautiful, Latina woman who grew up in the barrio. Her home was a home that was saturated with the presence of familia, paciencia, y fe. Endless dancing filled the streets of the neighborhood, boisterous laughter was constantly heard in the air, and even in the midst of the stress that came with the mess, there was still joy to be found. There was still joy to be found when Jane’s father stepped out of the family picture. There was still joy to be found when money was tight and checks bounced back. There was still joy to be found when food was missing from the table and when family cars were breaking down. Churches nearby were a huge help when it came to maintaining resources and hope, and reliance on extended family was key to survival and change.

For Jane, one of the biggest aids to her family was her tia Angelica (for confidentiality sake this is the name I’m going to be using). When mom was at work, tia Angelica came and watched the kids. Tia Angelica, like many of Jane’s family, migrated to the States from Mexico in her twenties. Tia Angelica came to America in search of opportunity, and when she finally settled down, she got married. Despite living in the States, tia Angelica held onto very traditional values, and as a first generation Latina, she was more resistant to cultural assimilation of Western ideals. Tia Angelica strongly believed that “al fin del dia, lo unico que vas a tener es la familia” and that “la mujer de la casa necesita que saber como limpiar, cocinar, y cuidar.” Those foundational truths of her culture, which are also key aspects of marianismo, drastically influenced the way she raised Jane.

Jane, without knowing, was raised with a skewed framework responsible for holding Latina women to ridiculously high standards. Under marianismo ideals, Latina women are expected to be pure and devoted; they are expected to be selfless and humble. Under marianismo ideals, Latina women are meant to be patient; they are meant to be kind. Serving others should come naturally; obedience to men should be second nature. Jane grew up learning all of this. She grew up learning how to be the “perfect daughter,” and besides helping around the house and taking care of her siblings, the ultimate goal was to prepare her for marriage when she was older.

When we trace back marianismo, the origins of the hegemony stem from Spanish colonialism of Latin America. Highly influenced by Roman Catholicism, marianismo encouraged women to mimic the life of the Virgin Mary, who became an important symbol for Mexican culture by the middle of the seventeenth century. With time, the importance of the figure of “the virgin”increased, and the archetypal symbol began to take on a different meaning as it started to represent the ideal role for women: a docile, subservient wife and mother who is sexually pure and sacrificial.

Women who rejected that lifestyle were looked down upon, and they looked at other archetypal examples for how to live. One key symbol, an indigenous symbol, that also dates back to the era of Spanish colonialism is la Malinche. La Malinche, born as Malintzin Tenepal, was an intellectual woman from an indigenous family that played a pivotal role in the Spanish conquest. Malintzin was one of twenty slave girls, however given her background, she was able to stand out fairly quickly and take on important roles, such as interpreter, for conquistadors like Hernan Cortez. Malintzin, referred to as la Malinche to the Spaniards, played a key role in informing Cortez of indigenous information and strategies, thus giving him the upper-hand in conquering New Spain. Along with the betrayal to her people, it’s rumored that Malintzin had an affair with Cortez and bore a child. Given her story, it’s no surprise that the figure of la Malinche has come to represent an impure, sexually deviant individual. She is the indigenous woman Latinas should avoid becoming. La Malinche represents a woman who tried to step out of her place by involving herself in politics. She is a woman of power, who although failed, tried to use her talents, her intellect, and her sexuality for something besides slavery. La Malinche is the opposite of a submissive woman controlled by men, and that persona is a threat to the marianismo ideals that hold la Virgen as the appropriate example for how women should live.

Growing up, Jane was obedient. She helped around the house, she took care of her siblings, she excelled in academics, she was polite, respectful, kind. Jane knew how to behave; she never talked back to adults. She always did as she was told; she only spoke when spoken to. Jane grew up knowing the rules of being “good,” and it wasn’t until she hit adolescence when things started to change, and cultures started to clash. All of a sudden, family wasn’t as important, and friends mattered more. All of a sudden, personal wants were sought after, even if they didn’t benefit the entire unit, and individual needs came first. Jane started hanging out with boys, and she started dressing differently as she bought clothes that complimented her developing figure. She started finding her own voice and creating her own opinions, and the more she engaged with the knowledge in front of her, the more she gained the confidence to speak out. Jane was becoming her own woman, she was strengthening her character, but at the same time, she was drawing away from the traditional marianismo expectations. Jane was becoming more like la Malinche, and that’s where the problems began.

Sources:

http://reader.dukeupress.edu/chicana-sexuality-and-gender/22?ajax

[berenice-h]

10 Commandments of Marianismo

“Don’t forget the place of the woman; 

Don’t give up your traditions; 

Don’t be an old maid, independent, or have your own opinions;

Don’t put your needs first; 

Don’t wish anything but to be a housewife; 

Don’t forget sex is to make babies, not pleasure; 

Don’t be unhappy with your man, no matter what he does to you; 

Don’t ask for help; 

Don’t discuss your personal problems outside the house; 

and don’t change.” 

Sources:

http://www.counseling.org/docs/default-source/vistas/vistas_2008_jezzini.pdf?sfvrsn=11

[berenice-h]

This is related to Notebook 2. Response to marianismo: hembriso.

[berenice-h]

Notebook 2

I’m wonderfully excited because I found a way to incorporate mental health and my experiences to a more specific subject in Latinx culture. For this notebook I’m going to focus on marianismo and the effects that ideology has had on the present-day Latina.

Before diving into the meat of this paper, I want to define some terms. I’m going to use throughout this piece. First and foremost, let’s start off with marianismo. Marianismo refers to the cultural expectation that is placed on Latina women to be passive, submissive, and sexually pure. Women are encouraged to be spiritually strong, morally superior, nurturing, and self-sacrificing. Her priorities lie in taking care of the household, and devoting her life to being a loving wife and mother. The alternative gender-specific value in Latinx culture is machismo. Machismo refers to the cultural expectation that is placed on Latino men to be the breadwinner of the house. It is the man’s responsibility to provide for, protect, and defend his family. His priorities lie in maintaining the integrity of the family unit, and upholding family honor. It’s important to know both of these terms, especially because they are interrelated, however for my piece, I’m going to focus on marianismo.

Both marianismo and machismo are New World phenomena; their origins trace back to Spanish colonization of Latin America. Highly influenced by Roman-Catholic values, by the middle of the seventeenth century, the symbol of the Virgin Mary became a strong rallying point for nationalistic sentiments in New Spain. Conquerors who came to the Americas carried with them this idealized image of the “perfect woman,” and unfortunately, an accepted stereotype of how women should behave was established, and shared among social classes. Sacred duty to the family, subordination to men, subservience, selflessness, sacrifice, chastity, patience, humility: all traits revered by society; all traits expected from the “ideal woman.” Women were expected to mirror their life after the Virgin Mary, and any time they deviated from that goal, they were discriminated against, and seen as “bad.” For example, sensual women were thought of as “loose,” and possessive women who enjoyed sex were thought of as “whores.” The needs of others came before the needs of self, and women who were not willing to acquiesce were selfish. If we fast-forward to the twenty-first century, similar sentiments still ring true among traditional Mexican homes, and immigrant households.

When comparing first and second generations, first generation Latinxs are more likely to retain their cultural identities, and they are more likely to maintain strong Mexican values. In contrast, second generation Latinxs are more likely to assimilate and adopt American values, which stress individuality and independence. Both cultures drastically contradict one another, thereby placing the Latina woman, on either end, at a disadvantage. Regardless of first or second generation, the Latina woman is now in a position where she has to figure out how to appropriately navigate through both cultures, while still keeping true to her identity and to her home. She has to be careful not to overstep any unspoken boundaries with her decisions, and she needs to be sure that she’s able to handle the consequences that come with either putting herself or her family first.

As an individual who is currently going through her own ethnic identity journey herself, I can say that finding that balance between satisfying myself and my family is stressful. On one hand, I want to bring honor to my home, but on the other hand, I want to take care of myself and pursue my dreams. When you compare me, a second generation Latina woman born in the United States, to my mom, a first generation Latina woman born in Mexico, you can see obvious differences. My mom’s priorities lie in taking care of the house and the people living inside of it, and my priorities lie in taking care of and making something of myself. I value my family, yes, but I value myself more, and that perspective (a perspective that many Latinx youth can relate to) causes conflict because it’s counter cultural. As a Latinx, you’re supposed to care about the collective group more, not the individual. Your allegiance lies with your family, not with yourself, and all that you do is meant to benefit the whole, not just part. This strong emphasis on the collective is tied to another key tenant to Latinx culture known as familismo. Familismo refers to the cultural preference, and expected loyalty and devotion, of maintaining close connections to the family. The family unit is seen as key to one’s identity and to one’s protection for the hardships of life. Your family is your “rock,” and both men and women are expected to hold onto that “truth” when moving forward.

Now, when you intersect those binds, familismo and marianismo/machismo, the effects they can have on the developing youth can be detrimental. That is not to say that there are no benefits to the traditional values, there are, but together, it has been shown that high rates of depression and stress can be products of those factors. 

One reality is that both cultural factors discourage seeking outside help. Familismo pushes individuals towards looking for solutions within the group, and marianismo/machismo pushes individuals towards dealing with their issues in very gender-specific ways, which generally includes emotional suppression on both ends. For women who adhere to the marianismo ideals, there is this unspoken pressure to be calm and collected during times of hardship. For women who adhere to marianismo ideals, there is an expectation to sacrifice one’s own needs for the needs of others. Unfortunately, what happens in these situations is that women who seriously need help, often shy away from those services because they are either trying to maintain the integrity of the unit, or they’re making sure everyone else’s needs are taken care of first. This makes it difficult for women to be taken care of, and it makes it nearly impossible for women to establish a strong self-esteem.

Just as any ideological movement, there are individuals who refuse to comply to the accepted “common sense.” For women who have chosen to take a stand against marianismo, the hembriso movement was born. Hembriso ideals reject the emancipation of others, and they refuse to conform to patriarchy. Women who embrace this mentality view themselves are strong, proactive players who are responsible for shaping their lives, and the lives of others. These women refuse to see themselves as damsels in distresses needing to be saved by a man, and they believe they are capable of making a difference on their own. These women are redefining what it means to be female, and although they recognize the system is set up against them, they’re still willing to fight the war.

Sources:

http://www.dimensionsofculture.com/2011/03/cultural-values-of-latino-patients-and-families/

http://www.nrchmh.org/attachments/AdaptationGuidelines.pdf

http://psychology.iresearchnet.com/counseling-psychology/personality-traits/marianismo-in-counseling/

https://modernlawomen.files.wordpress.com/2016/01/stevens.pdf

http://www.counseling.org/docs/default-source/vistas/vistas_2008_jezzini.pdf?sfvrsn=11

http://www.elquintopoder.cl/genero/el-hembrismo-un-mito-producto-de-los-miedos-machistas/

[berenice-h]

Notebook 1

For my first exploration of topics, I’m going to focus on the attitudes and barriers of mental health in the Latinx community across first and second generations. The theme I’m going to try and relate my topic to is (im)migration and citizenship.

Let’s start with a story (and yes, it’s tied to my story because why not make it personal, right?) So, both my parents migrated to the United States towards the end of the 20th century when conversations about mental health were becoming more comfortable across the nation. In America, for example, on top of the establishment of advocacy programs for people with developmental disabilities in the mid-1970’s, legislation was being put into place during Reagan’s presidency that pushed towards creating “formal advocacy program[s] in each state and territory to serve people with psychiatric disabilities.” Conversations about mental health were increasing, and the negative stigma associated with disorders was adapting. “Consciousness-raising” became a movement, and “people moved from victimization to action,” in the form of advocacy, in states like California, New York, Massachusetts, and Kansas. 

Despite the openness the country was developing towards mental health and treatment, my parents were not as receptive. Given their upbringing in Mexico, my parents viewed mental health disorders as something negative. I know this because, growing up, any mention of therapy was looked down upon, and it was seen as unnecessary. Counseling was reserved for locos. If there was a problem within, it was seen as being caused by nervios, and the expected way to deal with those nerves was through communication with the family or with toughening up.

In my culture, looking for help outside of the house is not okay. Your “rocks” are your family. Whatever happens inside of the house stays inside the house, and the only time to really bring doctors into the picture is when one gets really sick or really injured. Friends are meant to stay outside of the door, at least when it comes to conflict, and it is expected for children to go to their parents when they’re going through a struggle. 

These were the values I was taught. These were the ideologies that circled my community. 

For most of my life, I grew up in Logan Heights, down in southern San Diego. My childhood was there. My parents wanted to live in the barrio because that’s where family was. I come from a big family (like many Mexicans). My mom is one of three, and my dad is one of thirteen. One of my mom’s siblings, and nine of my dad’s siblings, live in San Diego. At the time, all of us lived in the same neighborhood; some of us even next door to one another. Family was, and to some extent still is, one of the most important values I had growing up; dependency on one other was key to surviving in this country. That being said, it should be no surprise that for most of my childhood, I was surrounded by my family, both immediate and extended. Aunts, uncles, cousins, nieces, and nephews all filled the house. Of course, the adults rotated who hosted events, and environments did change depending on current circumstances, but the idea of “al fin del dia, lo unico que vas a tener es la familia” never left.

I remember often getting into trouble when I spent more time with my friends than with my family (that’s a constant argument many people in my generation can relate to), and growing up, there was always this comparison made between my relationship with my parents and my parents relationship with their parents. There was always this comparison made between me and my mom, and my brothers and my dad. 

My siblings and I were all born in America, my parents were not. As kids, we weren’t surrounded by the traditional ideals of the Mexican culture, on the contrary, we were deeply embedded in the American culture: that’s part of what comes with being second generation. For second generation kids, there’s an added pressure to be better than your parents; there’s this unspoken standard that is set by the adults of the family that you are going to achieve great things. It’s expected that you are going to pursue secondary education, and that once you graduate and get a good job, you’ll come back and take care of the family. These expectations are silently demanded within the culture, and those who fail to achieve that dream, often created by the first generation, are seen as “not good,” and as disappointments. Taking a step back, when you think about it, the mental toll that perspective takes on a developing child is ridiculous. That pressure, mixed with poverty, discrimination, and inequality, is honestly one of the main reasons Latinx youth are at higher risk for developing mental disorders.

Besides cultural ideologies, some of the biggest barriers that influence Latinx communities seeking treatment are: lack of information, lack of health insurance and citizenship/immigration status, language barriers, and discrimination. Unlike most first generations, second generations are more open to mental health discussions. There’s generally higher education rates among the second generations, thus the negative stigma that is often paralyzing to the first generations, has less of an effect given the increased awareness. There is also the reality that some individuals who have migrated to the States do not have papers, thereby making them ineligible to get insurance, and as a result, appropriate assistance. Within mental health profession, there are not many bilingual/bicultural staff, which can be a problem because for most migrant families, Spanish is the first, and at times only, language, therefore if there are families who want to reach out and receive treatment, the options are very limited. That’s not to say that even with these barriers, and these are not all of them, receiving help is impossible, it’s just more difficult.

Overall, what has been shown is that approaches to mental health and treatment vary across generations, and across cultures.

Sources:

https://www.cpp.edu/~healthcounseling/Documents/apa_ment-hisp_engl_b3_4-10-08_2.pdf

http://nrchmh.org/images/Disc2/Mental%20Health%20in%20the%20Hispanic%20Immigrant%20Community%20An%20Overview.pdf

http://www.narpa.org/webdoc6.htm