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.Sometimes the tension betweenthe old and the new takes the form of generational conflict, but it also happens thatthe contact with the outside reinforces the young people s ethnical awareness (theleaders of Indian movements are usually university-educated people).In the wordsof Ric, a young Zapoteco who emigrated to Los Angeles, and who has temporarilycome back to his Oaxaca town for the Patron s fiesta:Emigration has influenced society quite a lot.It started around 1975, when young menand upper-class people started to emigrate.In that time you could still count the num-ber of people who emigrated from this town on the one hand.But once people got tosee that young men went away, and found jobs, the rest tried to go too.Around 82, 83the first mass escapes took place.Every August festival many young people left, becausea relative came back for the festival, and took two or three of his cousins with them.The social effect has been big, because in this town, cultural and sports activities hadstarted to increase, and then they started to go down.For instance, in the town square,many young people went to play basketball and the place wasn t big enough.Therewere even two basketball courts, and that wasn t enough.Today you go and you rebound to see no one playing.The street corners were full of little groups of friends, andyou can t see them any more.They re all gone.There used to be a great respect for olderpeople.They always greeted them with both hands.Now they don t do it any more.They see an adult and: There you are! Good manners, greetings are being lost due tothe influence of TV.Many of these things started to come from there to here, and alsofrom the people that come from the USA.(Ric)Some data suggest the existence of indigenous street gangs where communities oforigin maintain a certain cohesion (in different conferences and seminars I heardabout totonac gangs in Xalapa, otomies in Querétaro).These gangs can maintaintheir ethnical terms of sociability (la bola ) disguised with some of the urban youth 170 MEXICAN GANGSculture (rock music).Often though, it is incompatible to be a street gang and to beindigenous (I heard that when a Totonaca young man became a militant rock androller he was rejected by his community).The entrance of indigenous youth in streetgangs and the change in their clothing habits can be seen as an expression of givingup their Indian identity.But let s not allow appearances to lead us: for certain chavos,you can be in a gang without giving up being Indian.Some people come to Neza from the province.They are called chundos, an indig-enous abbreviation.People in the neighbourhood are often racist: Look at those chundos! I don t feel likethis: I think we re all the same, flesh and bone.They dress very humbly, they still weartheir huaraches.Some of them still even wear hats.The women wear long dresses.Localgirls wear short skirts and high boots to look prettier, or wear jeans, whereas the otherones are humble: they wear tire sandals, long dresses, and braids.They look very differ-ent.And the way they speak is different too.They speak in their own language amongthemselves.Then we meet at the Diablillos corner on Sundays and some chundos join.They only meet for drinking.Then they look for the Mafia, because they like marijuanaand this is another reason for being in contact.They re a gang also, then they stay fora while.There was a chundo that also stayed with Diablillos, they called him Tieso.When someone dies, all the neighborhood sort of get together and comfort each other.Some of them make little cases, like rucksacks, and they give them to us.They alsoknow how bad we are.They prefer the Northern music, the music from their side, thegroups that play more sentimental music.Some of them are in the city and start to wearjeans, but the rest stay like this.It s for the money: if they earn little, a pair of jeans costhalf the salary.(Podrido)Jipitecas and PunketasMexican jipitecas searched in indigenous villages and cultures (the other) for thepossibility of becoming themselves. To approach the other was also to get toknow and learn part of the Indian archaic cosmic vision (in the sense of circular andrepetitive).Indigenous rituals were like doors that open into other sides and dimen-sions of time and space.The desire of being what one wants to be, beyond the myth(Urteaga.1998).Not only has youth culture influenced the indigenous world, indigenous cultureshave also left their print on the youth culture.This syncretism can be clearly seenbetween jipitecas and punketas, Unlike European or North American hippies, forwhom the rhetoric of the savage was purely ideological, for Mexican jipitecas theIndian factor was next to them and they could observe it to broaden their life experi-ence (Monsiváis, 1977).This happened, especially, through experiences with hallu-cinogens (Maria Sabina s mushrooms and Don Juan s peyote attracted hippies fromall over the world) and through clothing and garments.Here in this country, hippies took up many of the indigenous crafts: nahuas, mixes,seris, apaches, navajos, mayas, totonacas, chichimecas.Since hippy was a returnto nature, love and peace, they took many of the indigenous clothing: wool trousers,indigenous-style colored clothes, guaraches, their guitar, their earrings; you couldsee women wearing huipiles, with woven bands of huichol origin [ Pobierz caÅ‚ość w formacie PDF ]
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.Sometimes the tension betweenthe old and the new takes the form of generational conflict, but it also happens thatthe contact with the outside reinforces the young people s ethnical awareness (theleaders of Indian movements are usually university-educated people).In the wordsof Ric, a young Zapoteco who emigrated to Los Angeles, and who has temporarilycome back to his Oaxaca town for the Patron s fiesta:Emigration has influenced society quite a lot.It started around 1975, when young menand upper-class people started to emigrate.In that time you could still count the num-ber of people who emigrated from this town on the one hand.But once people got tosee that young men went away, and found jobs, the rest tried to go too.Around 82, 83the first mass escapes took place.Every August festival many young people left, becausea relative came back for the festival, and took two or three of his cousins with them.The social effect has been big, because in this town, cultural and sports activities hadstarted to increase, and then they started to go down.For instance, in the town square,many young people went to play basketball and the place wasn t big enough.Therewere even two basketball courts, and that wasn t enough.Today you go and you rebound to see no one playing.The street corners were full of little groups of friends, andyou can t see them any more.They re all gone.There used to be a great respect for olderpeople.They always greeted them with both hands.Now they don t do it any more.They see an adult and: There you are! Good manners, greetings are being lost due tothe influence of TV.Many of these things started to come from there to here, and alsofrom the people that come from the USA.(Ric)Some data suggest the existence of indigenous street gangs where communities oforigin maintain a certain cohesion (in different conferences and seminars I heardabout totonac gangs in Xalapa, otomies in Querétaro).These gangs can maintaintheir ethnical terms of sociability (la bola ) disguised with some of the urban youth 170 MEXICAN GANGSculture (rock music).Often though, it is incompatible to be a street gang and to beindigenous (I heard that when a Totonaca young man became a militant rock androller he was rejected by his community).The entrance of indigenous youth in streetgangs and the change in their clothing habits can be seen as an expression of givingup their Indian identity.But let s not allow appearances to lead us: for certain chavos,you can be in a gang without giving up being Indian.Some people come to Neza from the province.They are called chundos, an indig-enous abbreviation.People in the neighbourhood are often racist: Look at those chundos! I don t feel likethis: I think we re all the same, flesh and bone.They dress very humbly, they still weartheir huaraches.Some of them still even wear hats.The women wear long dresses.Localgirls wear short skirts and high boots to look prettier, or wear jeans, whereas the otherones are humble: they wear tire sandals, long dresses, and braids.They look very differ-ent.And the way they speak is different too.They speak in their own language amongthemselves.Then we meet at the Diablillos corner on Sundays and some chundos join.They only meet for drinking.Then they look for the Mafia, because they like marijuanaand this is another reason for being in contact.They re a gang also, then they stay fora while.There was a chundo that also stayed with Diablillos, they called him Tieso.When someone dies, all the neighborhood sort of get together and comfort each other.Some of them make little cases, like rucksacks, and they give them to us.They alsoknow how bad we are.They prefer the Northern music, the music from their side, thegroups that play more sentimental music.Some of them are in the city and start to wearjeans, but the rest stay like this.It s for the money: if they earn little, a pair of jeans costhalf the salary.(Podrido)Jipitecas and PunketasMexican jipitecas searched in indigenous villages and cultures (the other) for thepossibility of becoming themselves. To approach the other was also to get toknow and learn part of the Indian archaic cosmic vision (in the sense of circular andrepetitive).Indigenous rituals were like doors that open into other sides and dimen-sions of time and space.The desire of being what one wants to be, beyond the myth(Urteaga.1998).Not only has youth culture influenced the indigenous world, indigenous cultureshave also left their print on the youth culture.This syncretism can be clearly seenbetween jipitecas and punketas, Unlike European or North American hippies, forwhom the rhetoric of the savage was purely ideological, for Mexican jipitecas theIndian factor was next to them and they could observe it to broaden their life experi-ence (Monsiváis, 1977).This happened, especially, through experiences with hallu-cinogens (Maria Sabina s mushrooms and Don Juan s peyote attracted hippies fromall over the world) and through clothing and garments.Here in this country, hippies took up many of the indigenous crafts: nahuas, mixes,seris, apaches, navajos, mayas, totonacas, chichimecas.Since hippy was a returnto nature, love and peace, they took many of the indigenous clothing: wool trousers,indigenous-style colored clothes, guaraches, their guitar, their earrings; you couldsee women wearing huipiles, with woven bands of huichol origin [ Pobierz caÅ‚ość w formacie PDF ]