On the Mexican MestizoPosted in Anthropology, Articles, Caribbean/Latin America, History, Media Archive, Mexico on 2014-07-05 21:10Z by Steven |
Latin American Research Review
Volume 14, Number 3 (1979)
pages 153-168
John K. Chance, Professor of Anthropology
Arizona State Univerisity
No one with even a passing acquaintance with the literature on Mexican society, not to mention the rest of Spanish America, can fail to be impressed by the frequent use of the term mestizo. Despite its ubiquity in the writings of social scientists, however, the concept of the mestizo is customarily employed in a vague fashion and usually left undefined. This is especially evident in the work of anthropologists, who for many years have been preoccupied with defining the Mexican Indian but have rarely focused their analytical powers on the mestizo. The term itself has been used rather loosely to refer to a certain group of people who presumably comprise a majority of the Mexican population, a cultural pattern shared by these people and other Latin Americans, and even a personality type.
Ethnographers frequently refer to the communities they study as being either Indian or mestizo, but rarely do they provide enough information to allow us to decide whether these are viable identities for the people themselves or distinct cultural configurations. Usually, when used as an adjective, “mestizo” is simply a shorthand descriptive term employed by the investigator. In this context, it is little more than a catch-all designation meaning non-Indian and non-Spanish, sometimes implying as well an identification with Mexican national culture. One wonders how social scientists concerned with Mexico and its people could ever get along without the term, despite the fact that it is only infrequently used by Mexicans themselves. Gonzalo Aguirre Beltrán remarks: “In all cases when [Mexicans] are explicitly asked if they consider themselves mestizos, only the educated ones, that is, the intellectuals or persons who have had contact with large urban centers, agree that they are; the ordinary person is not familiar with the term or gives it another meaning.”
It seems clear that the term rarely, if at all, refers to a viable ethnic identity in Mexico today. When called upon to distinguish themselves from people of indigenous background, Mexicans are more likely to call themselves gente de razon, gente decente, vecinos, catrines, correctos, or simply mexicanos. Yet it is obviously impossible to dismiss the concept of the mestizo altogether, for it has played an important part in the rise of Mexican nationalism, and the term itself appears frequently in historical documents, particularly those of the colonial period. This paper is not directly concerned with the current usage of the term among Mexicans themselves, nor will it deal with the concept as it is used by modern ethnographers. The goal is rather to clarify the place of the mestizo in Mexican history, particularly the colonial period. While most of the data presented pertain to a single city—Oaxaca, or Antequera in colonial times—it will be argued that a similar pattern probably existed in other cities of what was once known as New Spain. The basic contention is that the historical continuity assumed by many between the colonial and modern mestizo does not in fact exist if we pay close attention to how people were racially classified in Mexican cities during the seventeenth, eighteenth, and early nineteenth centuries.
By far the most influential work in English that is based on this assumption is the chapter entitled “The Power Seekers” of Eric Wolf’s classic Sons of the Shaking Earth. Because Wolf’s portrait of the genesis of the mestizo and his role in the making of modern Mexico has been so influential, I will use it as a foil at many points for the development of my argument. The criticism of Wolf’s account, however, is not intended to belittle what I regard as a masterly synthesis of Mesoamerican culture history. Indeed, though it was written twenty years ago, Sons of the Shaking Earth remains remarkably current in many respects. But some of the ideas could stand revision, and this paper will attempt to show that Wolf’s treatment of the mestizo now needs to be reformulated in view of recent evidence…
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