My story is not unique; soap watching is an important faction of working-class and poor women. The soaps are many house wives’ method of entertainment within their busy lifestyles, which are characterized by the oppressive forces (economic, racial, and sexual) that maintain these women in marginalized conditions. Without access to resources or the ability to make them, like many sister Earths in the Nation of God and Earth do, as they subscribe to an important lesson that empowers them to do so, and subsequently disassociates them from what tend to think of as “asking, giving and receiving” in a society dominated by materialism and mass consumption. Our 6th degree in a set of lessons called the 1-36, says “He likes the devil because the devil gives him nothing.” The devil here, as it has been defined for this particular piece, refers to the governing body of rich men, who are mostly white, and control more than 90% of the world’s resources. The devil also means anyone in a position of authority, where although their freedom is limited by the amount of power allotted by the real top dogs, still can decide and influence the path of your life (i.e. an employer). Anyone inside the Matrix has the potential of being an enemy, as Morpheus's character so eloquently portrayed this idea. In this society what we get is never truly what we should get because it is not designed so that people can live in true equality. “Gives nothing” simply means that whatever Ethnic and poor people get (taxes, insurance wages) is truly nothing because these are the scraps not needed by the rich that barely allows one to survive. Most of the times, we are paying and subsidizing the services and renovation our community receives. Even working class businesses struggle to maintain themselves as the money that circulates is from the poor people themselves. These are literally economically controlled spaces, the devil knows exactly how much he is giving in, where opportunities of advancement don’t really exist. Everything is predetermined by the system that chooses who and for what reasons a person gets something. Our people know that they are poor, they try to fight and use the system to their advantage, but they do not have true solutions for freedom. The illusion of Capitalism blinds them. I cannot help but think of Elijah Muhammad and Rigoberta Menchu who realized that religion played a key component in this blindness, which is an issue we will come to later. Once we realize that inside or outside the illusion what we get is never truly what we deserve because what we do is what we should be doing, then true freedom from the internal capitalist in us will seize. Why do we need to receive some sort of award or recognition for what we do? This is a feeding of the ego to think of themselves being worthy of recognition. We are but a part of the whole and should always see that we are fulfilling a role in it. We must live our lives being simply who we are and naturally expressing our talents with our people. The real Zion is filled with a humble pride of who we are and what we do, and we just naturally keep on doing it. However, this is not where we are yet.
Most women live captured in this
material illusion and resort to escapist activities for a feeling of a made up
self-satisfaction. For the working mother and the stay-at-home mom, a main vice
becomes telenovela watching. Just like men engage in Domino games while
drinking, these women rely on the fictional love stories portrayed on screen.
Most soaps provide plot schemes so women could fill their afternoons, evenings
with sentimental meaning, as well as form a rigid schedule that provide them
with the control that’s profoundly missing. The archetype soap contains the
classic Cinderella story. The girl heroine who suffers and goes through harsh
adversity, but in the midst of it all, overcomes the challenges and is able to
live happily with the man (who usually is from a higher economic background)
she has suffered for, but loved unconditionally. Both main characters are
portrayed as pure beings that have not been tampered with emotionally,
mentally, and physically. Their spirits are kid-like and have a hard time
understanding devilishment. Through all the hells presented, for the female
specially, as the story is told through her, they are able to come out of it
right because it is the unbreakable love she feels for the male character that
allows their principles to show and prove themselves as triumphant.
Understanding the background of the
motivation and engagement in soap watching can lead one into looking at the
other side of the coin, the actual soap itself. Soaps have been popularly
dismissed as frivolous entertainment, containing no caliber of acting, with
overused recycled plots, exaggeratedly reflecting the ideas of the dominant
class upon the ignorant poor, therefore, making the soaps partly responsible
for the continual mental oppression of original poor women. However, in this
piece, I will propose that the topic of Love, arguably the most written about
in human history, should continue to be explored and exposed through the arts,
as a way to evoke awareness within women. Women should therefore, use Latin
American soaps (Mexican), as this is the focus of my piece, for
self-empowerment and raising awareness
by truly analyzing its themes and issues. They should become thinkers of their
surroundings, while getting the emotional dose that soaps provide. It is not
bad to enjoy a great cry or to sympathize with the issues of the characters,
but women have to know why they are watching the soap and what they are
learning from them, as a way to better their own lives.
While the points of frivolous
entertainment judged by the quality of actors (those who are not able to make
it to the more serious realms of their career-movies and successful prime time
TV shows) are relevant to American TV, it is not the case for Latin American
actors. In Mexico the most experienced and successful actors star in Telenovelas. Containing one of the most reputed and
largest Cine/Film enterprises, where even actors from other parts of Latin
America (Argentina, Venezuela, Cuba, Puerto Rico, and Dominican Republic) come
to work, the Film Industry in Mexico is literally the Latin American version of
Hollywood. Therefore, when critics or American actors judge and criticize Latin
American television and film, they need to truly know what they are talking
about. In regards to the latter points made about the psychological components
of novelas and their responsibility in the maintaining the oppressive
state of original women, a couple of ideas should be explored.
"Nobody seems to think much
about the colored people and the Chinese and Puerto Ricans and Japanese that
watch TV and buy the things they advertise. All these races want to see some of
their own people represented in the shows -- I mean, besides the big stars. I
know I'd feel better to see some kids of all races dancing and acting on
shows…”-Miles
Davis, Interview with Alex Haley
Most of Latin America follows a
pattern and framework of TV and movie making that mimics those of the First
World (American-European). American TV has had a systematic history of racism,
out of which rise the practice of stereotyping original people on film. Most
major portrayals and best stories on film have been those that humanize aspects
and people of the white society, usually through the main hero, heroine, as we
see in Legends of the Fall, The Last Samurai, The Scarlett Letter, Pretty
Woman, Sense and Sensibility, and The Bourne Trilogy among others. While
stories like the ones mentioned might reflect some truth in that some white
people can truly be exceptions to the rule of their nature to be weak and
wicked, as well as the fact that almost all make it to the realm of Oscar
nominations, our people continue to struggle for an accurate and organic
representation of who we are, as well as gaining a space in Hollywood that can
make it more representative of the people that truly make up the United States.
It wasn’t until the Silent Movie Era that so-called African Americans were
contracted to work in films and for a long time they maintained meaningless
roles. In 1939 that the first African American, named Hattie McDaniel won for
Best Supporting Actress, but for playing the stereotypical role of the Mammy in
‘Gone With the Wind.’ McDaniel was not allowed to go to the premier of the
movie on the basis of her race. When you look at the list for Latin Americans,
which is much more smaller in the actor categories, in 1950 the first Latin
American (Puerto Rican) actor Jose Ferrer won for Best Actor in a Leading Role,
a category which no other so-called Latino has won since Ferrer and has had no
nominees since 1964. These are just examples of the lengthy struggle for proper
portrayal and recognition Hollywood has failed to give our people. Furthermore,
throughout the 1830s, the practice of black face was popular in film. White
actors painted their faces black, and later black actors, resembling
exaggerated and comedic cartoon-like versions of the racial, cultural,
linguistic perspective of the so-called African-American. The effect these
images had on the people was a continual lowering of their esteem, individually
and collectively, as well as a false understanding of the true history of the
African-American spirit. No matter how
many arguments are made about the motives for this type of film making, the
truth remains that this has been one of the most racist atrocities portrayed on
the screen about a people.
The exhibition of Mexicans in
Westerns also leaves a lot to say as well. In the “classic” Western Rio Bravo,
the two Mexican characters are Carlos and Consuelo Robante. Carlos is literally
a coon, stupid, lacking common sense, hotel keeper, that is always available to
serve the reputable white cowboys. Consuelo is portrayed as an attractive
woman, extremely jealous and overprotective of her man to the point of giving
him a black eye on suspicion of infidelity.
When watching the movie, one can easily identify the comedy relief.
Racist and stereotypical images of Mexicans have also reached the animation
sector. Warner Brothers’ famous cartoon of Speedy Gonzales and Slowpoke
Rodriguez our people are represented as dark Brown mice. A mouse is a literally
a smaller rat. Usually when the word rat has been used to describe a person, it
means someone “who is deemed to be despicable or contemptible.” The animal itself is a lowly scavenger that
lives the lowest of conditions and spends its time looking for food in the
dirtiest places on the planet (sewers, garbage disposals, etc) and is ridden
with diseases. This insatiable need for food is constantly replicated through
Speedy’s and Slowpoke’s character when the former is always trying to steal
cheese and the latter always has the munchies. We can also see the references
made to the “Latin-Lover” condition films have given the so-called Latino male,
upon their inability to truly understand sexuality and ethnicity. We are simply
just too hot and exotic to control our sexual urges and needs. It is why Speedy
has a hard time being with just one woman. When running, Speedy also needs to
invoke his innate power by yelling “Arriba, Arriba, Andale, Andale!” as if he
was engaging in a spiritual ritual of his Mexican ancestors. You are left
thinking that they should have drawn him eating a hot pepper. There were
episodes of this cartoon which also contained a spoken Spanish that was not
truly Spanish. The cartoon was literally speaking jibberish. Speedy’s cousin,
Slowpoke Rodgriguez is a lazy; weed smoking, always hungry Mexican. Perhaps one
the most interesting characteristics is that slowpoke packs a gun. My nigga is
gangsta and protects his reputation as the slowest mouse in Mexico through his
alliance, as well underestimated nature. I wonder since Slowpoke is a weed
head, that Speedy might be high off coke, maybe this is why he is so fast. So
here we have two extremes exemplified and shown as part of a conditioning about
our perceptions of the Mexican people. Mexicans are bold and strong natured, as
well as laid back, but the white man’s inability or ability to understand our
people, results in this racist, mocking cartoon.
The monopoly that is Disney is not far behind with their share of racist cartoons. “Oliver and Company” has a character called Tito, a rodent-like dog, truly resembling the Chihuahua. Tito not only is imprudent, loud and obnoxious, but he is definitely an urban “Latin-Lover” as he romances Georgetta and other ladies that come his way. He is also thugged out and into gang-like activities. In one part of the cartoon he yells “gang war” as a way to instigate a fight. Hygiene is not his strong suits, as Georgetta tries to refine him and he refuses by running away. Perhaps this macho can’t stand when women tell him what to do. That’s when its time to hit the road for my man Tito. And when he leaves the ladies cannot forget him, as they’ve been turned out by his way of loving (wink-wink). They can dance salsa, cook. Literally, Georgetta found her soul. Need I say more about this craziness? What is truly dangerous is the subliminal psychological impact this has on the youth watching. These are the first images they see about who they are. The television empire …
The world powers have always set the
example for frameworks of societal culture.
Embedded in this are the ideas of race and class, one where the European
and American standard serve as model for looks and ways that everyone aspires
to be. This manifestation of the white
mind permeates within cinema as well; Latin American TV networks copy the
American model. We have our version of Dancing with the Stars and American
Idol. In the case of the Telenovelas, we tend to see an over inclination
towards the cultural customs and ideas of the Colonial Spaniards in regards to
class, race, religion, gender and sexuality.
Not too far from the actual elite’s reality the housing, furniture, clothing,
and behavior patterns of the characters uphold a strong connection to Europe,
as well as North America. In virtually
all telenovelas, usually the main male character is sent abroad (i.e.
Rodrigo from Destilando Amor studies in London at the University of
Cambridge, Andres in Corazon Salvaje leaves his colonial plantation to
study throughout Europe, Alejandro in El Manantial is sent away by his
mother to study in Spain, and in Mañana es para Siempre Eduardo studies
at Harvard University) to receive Westernized schooling. The connection to the
old and new empires is a reality vividly present in the soaps. In the book, Race and Ethnicity in Latin
America by Peter Wade, there are various points which detail the idea of
the Spanish colonial legacy’s glorification as the basis for racial development
in Latin America, thoroughly developed in the soaps I’ve seen. On page 29 Wade notes,
"Chance (1978) and Morner (1967) see a relatively open society in which race had a declining role to play as mestizaje made racial identifications more indeterminate. Jaramillo Uribe (1968), Carroll (1991), and McCaa (1984) give a greater role to people's ideas about racial ancestry and identity."
Historically, in Spanish speaking Latin America (maybe with exception of Uruguay) there is no such thing as an upper white elite. What one finds is a system based on class privilege where the “colors” vary. In Mexico, due to the rapid mixing that occurred, a sociedad de castas developed and mestizaje racially defined this region. This was a big problem with the Spaniards who wanted to maintain “racial purity” because they also had been mixed. In the book The Limits of Racial Domination: Plebeian Society in Colonial Mexico City, 1660-1720, Professor Cope states,
“The history of miscegenation in Mexico antedates the conquest. Loyal Indian allies provided the conquistadores with mistresses...the continual sexual imbalance of the Spanish population ensured a high level of miscegenation. The crown did not object to Spanish-Indian unions if they were legitimized by marriage...As a result, the children of the earliest colonials were frequently biological mestizos” (14).
Many of the unions, however, were illegitimate and criollos were much more worried about maintaining the riches within their group. What developed, as identified by Wade, was a claim to whiteness via one’s ancestry. Racial ideas and issues were rooted in the tracing back to a people, Spaniards, the “developers" of this new nation. This meant that you could be an original person belonging to any of the racial castas, but if you had social relationships with members closely related to the criollos, or had some sort of wealth; you could claim an ancestry to Spain. In addition, after U.S. imperialist measures in the lower Americas, where the English white man, not a half original, has a strong hold over the people’s mental, physical, and spiritual identity, the original elite established solid relationships with the United States. Therefore, in most nations an original/Black elite worked in alliance with the first world to secure their riches and domination over the other original people of their respective countries. The people in between, depending on how the concept of separation is internalized by the people, react different to this system. A perfect example is in Guatemala, where the ladino is defined by one who has given up their Indigenous or African ways and assimilated to a Spanish mentality implanted upon colonization. The ladino does this via religion; ways of dressing, by not speaking a Quiche based tongue. A ladino can be an Indian or a person of mixed blood, a mestizo. Therefore, oppression is manifested upon an internal colonialism (culturally dominated by the example left by the Spaniards) that is controlled and guided by the global imperialism of the American and English white man. Telenovelas, in this case, reflect that idea which dominates the racial ideology of Latin America still to this day.
"Chance (1978) and Morner (1967) see a relatively open society in which race had a declining role to play as mestizaje made racial identifications more indeterminate. Jaramillo Uribe (1968), Carroll (1991), and McCaa (1984) give a greater role to people's ideas about racial ancestry and identity."
Historically, in Spanish speaking Latin America (maybe with exception of Uruguay) there is no such thing as an upper white elite. What one finds is a system based on class privilege where the “colors” vary. In Mexico, due to the rapid mixing that occurred, a sociedad de castas developed and mestizaje racially defined this region. This was a big problem with the Spaniards who wanted to maintain “racial purity” because they also had been mixed. In the book The Limits of Racial Domination: Plebeian Society in Colonial Mexico City, 1660-1720, Professor Cope states,
“The history of miscegenation in Mexico antedates the conquest. Loyal Indian allies provided the conquistadores with mistresses...the continual sexual imbalance of the Spanish population ensured a high level of miscegenation. The crown did not object to Spanish-Indian unions if they were legitimized by marriage...As a result, the children of the earliest colonials were frequently biological mestizos” (14).
Many of the unions, however, were illegitimate and criollos were much more worried about maintaining the riches within their group. What developed, as identified by Wade, was a claim to whiteness via one’s ancestry. Racial ideas and issues were rooted in the tracing back to a people, Spaniards, the “developers" of this new nation. This meant that you could be an original person belonging to any of the racial castas, but if you had social relationships with members closely related to the criollos, or had some sort of wealth; you could claim an ancestry to Spain. In addition, after U.S. imperialist measures in the lower Americas, where the English white man, not a half original, has a strong hold over the people’s mental, physical, and spiritual identity, the original elite established solid relationships with the United States. Therefore, in most nations an original/Black elite worked in alliance with the first world to secure their riches and domination over the other original people of their respective countries. The people in between, depending on how the concept of separation is internalized by the people, react different to this system. A perfect example is in Guatemala, where the ladino is defined by one who has given up their Indigenous or African ways and assimilated to a Spanish mentality implanted upon colonization. The ladino does this via religion; ways of dressing, by not speaking a Quiche based tongue. A ladino can be an Indian or a person of mixed blood, a mestizo. Therefore, oppression is manifested upon an internal colonialism (culturally dominated by the example left by the Spaniards) that is controlled and guided by the global imperialism of the American and English white man. Telenovelas, in this case, reflect that idea which dominates the racial ideology of Latin America still to this day.
In Corazon Salvaje, the story
of Juan del Diablo, the illegitimate first born of Francisco Alcazar, a wealthy
landowner of sugar cane fields. It is obvious that Juan’s character is a racial
mix between an already half original father, with an Indian mother, although
not overtly stated, but Juan’s proudness and kinship to his indigenous people
points to this idea. Also, the first two letters, AL, of the last name point to
Moorish origins. There were many Juan’s in Mexico’s colonial era. On page 16 of Cope’s book, he writes “Juan de
Zumarraga, the first archbishop of Mexico, described them as ‘orphaned boys, sons of Spanish men and
Indian women’ who wondered through the countryside, ignorant of the law and
Christianity and reduced to eating ‘raw meat.’” As described, Juan is an
orphan who grows up among the sailors, pirates, and homeless of the coast. He
develops without indoctrination into Hispanic institutions and does not abide
by the law. He finds the customs of the
Spaniards absurd and wrong. In a
conversation with his future wife, he
tells her “The truth is...these customs
of yours...it’s alright they’ve made you this way, that’s how you’ve grown up
filled so many wrong ideas.” A big
portion of the story focuses on Juan’s neglected status with no last name that
can provide him an honorable reputation.
There is actual historical relevance to his story. Part of Copes’s data
focuses on the importance of last names and he finds that last names were much
more important among the elite Spaniards than the plebeians. The only time people
from within the castas actually adopted last names were when forced to
make contact with Hispanic institutions, whether it was for a Catholic
marriage, baptism, labor, and funeral records. Very much like in Cope’s
findings, a last name becomes very important to Juan only when he falls in
love. He is also bitter because he’s known his origin all throughout his life; his
mentor and father figure Noel Manceda tells him. One of his motives for
attaining his last name is that he’s grown up jealous of his brother Andres who
has enjoyed the privileges he was denied, but also rightfully his. More
importantly, to Juan a last name entails providing more appropriately for his
people and making his pirate and bootlegging liquor business legitimate, as
well as marrying Monica de Altamira, a countess with a pure and righteous
heart, whom he slowly falls in love with because like him, she shares a vision
of equality and fairness for poor people.
This is when a last name became important to him. Simultaneously, he
becomes a part of the Spanish upper class society. Truly reflecting those times, through his
contraband, and the reputable networks he is able to make throughout the years,
Juan amasses insurmountable riches. Racially, Juan can now claim Spanish
ancestry, which is shown in the novela.
The concept of last names as a
designation of high rank in society is also shown in my favorite novela
of all time: Destilando Amor. The
story of Rodrigo Montalvo, the grandson of a powerful landowner and founder of
the Tequila Industry in Mexico, and Gaviota, a jimadora, a farmer of
Agave plants, who fall in love. Rodrigo’s
grandmother, Dona Pilar, drawing from her Hispanic upbringing equates last
names as the “greatest references a
person can carry with them.” As
previously discussed, the upper class in Latin America used their last names as
one of the features that differentiated them from the indigenous and African
poor masses. While working in the Montalvo Corporation with a different name,
for fear of rejection for being Gaviota, Dona Pilar, asks her what branch of
the “Villareal” family she was from. Unable to give her a clear answer, Gaviota
decides to make her fake name legal in case questions were asked again. Doña
Pilar’s ideas about last names are contested within the latter half of the
soap, when her granddaughter Sofia, marries Francisco De la Vega, illegitimate
son of a De la Vega, who was given the family’s last name, but was never
officially recognized by the father. Throughout
his life Francisco used his last name as a token to feed off and latch unto
friends of high society, as well as for romancing rich women. Sofia meets
Francisco while visiting her sister-in-law at her apartment. He pretended like
he had his own apartment there, although he was living and being supported by
his friend. It is then he takes his opportunity and romances Sofia, until he
proposes matrimony. She accepts and he becomes the newly assigned administrator
of the Montalvo hacienda. Eventually,
his real reason for marrying Sofia (money) is learned when Isadora (who has an
affair with him and ends up pregnant with his child) and Francisco try to use
the child to claim the family inheritance. Upon learning of Francisco’s true
background, Dona Pilar understands the hard lesson on the real worth of a
person. It is then when she starts to understand that her other grand
daughter’s boyfriend, Elvis, is a much more valuable person although he comes
from a poor family and is a black man of African ancestry.
To be continued....next Racial Perspectives in Telenovelas
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