MEXICO WITHOUT LIES

CHAPTER 2 Why do so many "Nacos" show contempt towards"Indians"?

Why do so many "Nacos" show contempt towards"Indians"? Why do so many "Indians" deny being "Nacos"? What is the "CosmicRace?

INVOLVEMENT OF POST-CONQUEST NATIVE SUBCULTURES IN MEXICAN CULTURE

The Mexicans members of the "upper class" (not necessarily rich and white Mexicans) consider "Naco" an uneducated and unpleasant person, this adjective also implies that the individual has native blood, so the word becomes a double offense.

This awkward issue is only an example of the racial values induced by conquerors and their heirs, at the dawn of the 16th century.

When the conquest, the natives lost family, gods, belongings and meaning of life. Many became drunks who wandered showing a despicable presence.

Such was the image of the natives that the first Spanish settlers obtained.

The newcomers, who were builders, carpenters, scribes, school teachers, bookkeepers, prostitutes and adventurers, immediately concluded that the sinners, devil worshippers who were the Natives, deserved nothing more.

The Natives who join the militia of the conquerors or served the Spaniards in the countryside or at home, gave a contrasting image; they fought to survive doing everything possible to mix.

Many of them found it useful to look down on the other "Indians".

Labeling all natives as ignorant, untrustworthy, deceivers, and despicable people was convenient to cancel any remorse of those who received free services from the natives that the colonial government gave them as servants.

The Indians of the poor communities, far from the big cities and villages, were labeled in the same way, although the Spaniards did not find them worthy to invade. These natives were only forced to accept the presence of missionaries, to become the new religion and to build churches or small chapels.

Over time, some of those settlements became important, although most of them remained isolated and out of all government plans.

In colonial times the government was concerned only with the welfare of the Spanish speaking population, the rest, although superior in number, where only "Indians".

Accordingly with this criteria there was no hesitation in draining the lakes of the Valley of Mexico and depriving all the native neighbors of their most important asset, to avoid floods in Mexico City.

The independence from Spain was promoted by Spanish speaking Mexicans, who remain minority and granted the "Indians" the right to be part of the new country, provided they speak Spanish.

It was only by mid twentieth century that governments began implementing plans to improve the lives of the natives in order to pay "a historical debt".

However, no matter of the undoubted good faith that inspires such plans, the recurrent result has been to cause the Native communities to lose sustainability and identity.

It happened once that, with the lightness of the French queen Marie Antoinette, when she suggested giving pastries to the ones demanding bread, some native children were sent to study in Europe. Shamefully, the promoters of this idea do not have the excuse that the French queen had, of having been born in another country.

The conclusion for this section is.

The involvement of Post-conquest Native sub-cultures in the Mexican Culture, is that of a provider of high moral values and the cause of a deep sense of guilt on the part of the rest of the population that does not imply a collective commitment to do the things of a different way.