The Mexican Matriarch meets Chicana Feminism

Updated: Mar 23, 2020

When it comes to feminism the long debate about femininity has always been a trial matter off redefining the stereotypes like the "homemaker." The Stereotype of the Mexican woman who stays home assists with childcare and cooks food has been neglected for it's true impact on the Mexican Economy, and even further as the stereotype transcends into America. Despite the idea that it's cultural for Mexican women to sit home and live off of welfare as it's cultural accepted, Chicana feminists have a long legacy of advocating for more suitable social policies catering to their demographics. The Legacy of the Mexican has transcended from the Estados Unidos de Mexico to the United States of America when Chicana Feminists use research organizations to represent their own as the personal gets political.

Meanwhile in Mexico, The Mexican government is allowing major corporations like Walmart come in and colonize the food market and as a result, the healthcare industry. While the traditions of Matriarch growing their own produce and making all food from scratch is being steered into the commodity of "convenient grocery shopping," the Matriarch gets dismissed as a stereotype without acknowledging it's ability to reverse the growing trend of childhood diabetes. While being stereotyped as domestic mothers, the government has failed to recognize how cultural traditions should be capitalized for trade rather than corporate tax dollars. A huge portion of international trade comes from produce exports in Mexico. Expanding the small backyard farms into more massive and sustainable agriculture the longevity of the land and the economy would be more prosperous.

Right now the evolution of the Matriarch stands even the university setting as Chicana have developed research for the Mexican American woman's experience. Yes statistically it would seem that in America the 70.6% of unemployed Mexican American women would almost dismiss Mexican American women from social policies that would advance them in the workforce. However, the whole story of the demographic has been told due to the research at (insert University here). The disparities between Mexican women and white men would explain the why the 32% of women in clerical work averaged $4,484 a month for their families compared to smaller demographic of considerably "poor" white men in the field averaging $5,090. Even when Chicana factory worker went Rosie the Riveter, pulling in a median of $3,590 against the poor whit man's $3,925. The gist of the story is that income as it stands for Chicanas in the workforce need more organization to push for policy changes, and while some people would have thought we'd be at home, that's exactly what we were doing. From magazines like La Raza that discusses the political issues to the International women's conventions for Chicana organizations, the legacy of Chicanx movements have made room for sociology for all Mexican people Feminist, because the greater the number of organizations the more radical the change. Before integrating this research into would become PhD programs in Chicana studies, Chicano print magazines were the originators of the information that would later receive notoriety from the Benson collection, University of Texas, and the institution of Chicago studies. Even further this research beseeches those who underestimate worker's press and smaller publications by being used as data to push for better social policies that effect the condition of Chicana women through childcare, fair worker's compensation, housing policies, etc.

The legacy of the Matriarch stands internationally from the traditional influence on the economy to the advocacy for social policy to advance social mobility in "new" land. What is known as the feminine is political. What's feminine in this case is feminism. Case closed! Period!


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