most ancient experiences of the world’s human development are deposited, full of wisdom. Self-condemning ourselves to live as “uncultivated foreigners in our own land”. Always violently despising the own and indignantly exalting the foreign. Lost in a “desolation labyrinth”. Always insecure, violent, fearful, frustrated, facing a very poor self-esteem.
Mexicans have a patria that was only born in 1821, with the consummation of the National Independence. It has successively changed its face, values and priorities. Also, we have a “Matria”[1] that was born approximately 8000 years ago and that its essence was maintained without changes during the first 7,500 years and that in the last five centuries has “crouched” down and gone “undercover” in a marvelous and incredible “resistance culture”, to continue present today.
The Patria has been directed by a handful of people. Born from overseas ideas and imposed by political interests and pressures, ideological, economic and military. It materializes through: the territory, the national emblem, the constitution, the flag, and the national anthem. It has had different projects, and those who direct it, many times have entered in severe conflicts and struggles, that were resolved by political violence, social, economic and military. In general, the “patria” has favored small elites.
The Matria, on the contrary, is millenary, abstract and manifests itself from ancestral feelings, attitudes, traditions, festivities, uses and
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- ↑ The term Matria, used by writers such as Virginia Woolf, Isabel Allende and Krista Wolf, represents the reconstruction of the term patria. This term was also used by Miguel of Unamuno and mentioned a couple of times by Jorge Luis Borges. Jules Michelet also uses the term matria: the homeland (la matria, as said the dorianos, is the love of love...) in his book: "The People" in the footer, page 240. Michelet, Jules. "The people" [1846]. Trad. Odile Guilpain. Mexico: FCE, 2005 (1991) In classical antiquity, it was used to refer to the birth and feeling homeland. Over time is maintained by the literary tradition and poetic, mainly in Galician and Portuguese languages. Edgar Morin used it when referring to the matria Europe, while Miguel de Unamuno used it to refer to the Basque matria. Julia Kristeva identifies this term with "other space" that has nothing to do with the birth land, or the legitimacy of any State, but with a single place to create an "own room".
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