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CULTURE AND CUSTOMS OF MEXICO AND
BRAZIL
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Although today, if one were searching for information regarding the cultures of Mexico and Brazil, he would automatically flee to the library or surf the internet, such conveniences did not exist for inquiring minds prior to the late twentieth century. Thus, those living within the approximate time frame of 1850 to 1950 and who yearned for a touch or taste of the exotic actually had to make the trip. Of the eight travelers presented, only fifty percent truly touched upon the customs and culture of the peoples inhabiting the lands they visited. Those traveling in the earlier half of this time block did so primarily for scientific reasons, and therefore the writings produced seldom mentioned (if at all), any information regarding traditions, ceremonies, or other aspects of the general way of life. Jean Louis Rodolphe Agassiz's expedition in 1865 precipitated from his interest as a natural scientist - his excursion's sole purpose was to attempt to prove Cuvier's Catastrophism Theory B, and thus his energies were focused upon finding evidence of glaciers in Brazil...(an unsuccessful endeavor). His only comments concerning culture are of a negative tone, as he notes that the "Brazilians have not only false religions and civil traditions to forget, and the native inertness of tropical character to contend with, but their progress is further embarrassed by the wide-spread degeneracy resulting from amalgamation of whites and blacks and Indians, and in turn of their common offspring," (383). William Marshall Anderson did not speak at length about the customs of Mexico either, (although comparatively speaking, he incorporated a great deal more cultural information than did Agassiz). Anderson's basic observations were related to the caste system established in Mexico prior to his travels. He commented upon the fact that the large number of blacks within the region had dissipated; that most of the people whom he encountered seemed to be "the product of mixed backgrounds." This is not surprising, considering the fact that the social system was arranged with the Europeans at the top, "then the creoles, the Spaniards born in America; below them were the mestizos, the half breeds; the Indian was at the bottom of the scale. The Europeans had the fertile lands, political office, and social standing. Denied the plumes of public office and a place in the social ranks, the creoles turned to business, where many grew rich. What was left after the Spaniards and creoles had divided the spoils was given to the mestizo. The Indian served them all" (Ruiz xvi). Aside from the social order, Anderson briefly mentioned scenes such as that of the marketplace in Cordova, where the natives were seen squatting down on the street stones with their "goods for sale spread out in fron of them on a mat." He noted the brilliant colors as he passed by - the colors of the palaces, houses and churches. Like Agassiz, Konrad Guenther travelled for scientific reasons. A naturalist, Guenther sought to produce a detailed guide of the flora and fauna of Brazil that would facilitate the expeditions of subsequent explorers. His writings were therefore devoted to his examinations of nature: "After all, what is it that he most of all wants to know? He wants, I think, to know the name of these great scarlet flowers; and what sort of palms those are that overlook the housetops; and how one can best enjoy a sight of monkeys, parrots and hummingbirds." Cultural tidbits were therefore scarce, however, at the near conclusion of his book he did indicate a preference for Brazilians, and noted his comfort in their presence. In one catching quote Guenther even downplayed other cultures so as to highlight the natives: "The more primitive the houses in which I stayed, the less influenced by European civilization, the more interesting I found them," (357).
Where Guenther's cultural notes were few in number, those of Theodore Roosevelt were nonexistent. Traversing the Brazilian tropics in 1913, the U.S. President found himself in regions previously unchartered. Exploring the "unexplored," Roosevelt's journey through the river basin left him no opportunity to interact with the natives: "We have had a hard and somewhat dangerous but successful trip. No less than six weeks were spent...forcing our way down through what seemed a literally endless succession of rapids and cataracts. For forty-eight days we saw no human being..." Although Roosevelt's trek occurred in the early twentieth century, his writings did not reflect cultural experiences. Wallace Gillpatrick, however, although his travels commenced eight years prior to those of Roosevelt, did write rather extensively upon the customs and traditions that he witnessed while in Mexico. At the turn of the century one sees a tremendous shift from strictly scientific writings and records to observations and documentations of an anthropological and/or personal nature. Wallace was an advocate for studying other cultures: "Mexican writing is highly desirable for resident Americans, and will be found of great value in the study of Mexican life and customs." During his trip he carefully watched the bullfights, took note of the small wooden crosses marking his path, studied the native clothing of the indigenous peoples, and engaged himself in the social scene by way of fiestas: "A delightful part of Mexico is the suddeness with which fiestas drop down on you" (181). Although his original intent was to visit a friend who happened to own a few mines over the border, Gillpatrick found himself remaining in the country longer than anticipated, as his fondess of the land and peoples grew. "I felt the irresistable desire to travel; to become acquainted with Mexico and the Mexican people / I knew that beyond the mountains was the real Mexico with its opulent cities, its splendid architecture, and its wealth of romance and beauty" (84-85). He found it hard to return home after six years among amigos. "Two ties united my heart to Mexico - first, love of friends, last and always, her mountains," (374). From 1915 on, the writings become increasingly more anthropological in nature. Harry Franck's "chief objective" was said to be the "invesigation of the masses" in Mexico, and thus he "worked and mingled always with the common people." Franck comments at length upon the plight of those he sees in the streets: "One wondered why there was not general suicide in such a community of unmitigated misery...It seemed strange that these sunken-chested, hobbling, halt, shuffling, shivering, starved creatures should still fight for a life. Why did they not suddenly rise and sack the city? No wonder those are ripe for revolution whose condition cannot be made worse," (29). He wrote of the commotion of the marketplaces and the schools at Guanajuato, of the food in Monterey, of burials and literacy, of bandits and priests.
Bess Adams Garner, whose travels to Mexico took place in the early to mid 1930's, focused in large part upon the culture in which she became immersed. In fact, she stated her goal as being to "extend a new understanding and appreciation [to Americans] for the cultural roots of their Mexican neighbors." In her work Mexico: Notes in the Margin (1937), Garner covered everything from fiestas to sugar factories, from church to the "fresh morning air."
David Maybury-Lewis is perhaps the traveler with the most information concerning culture and customs - not an astonishing fact considering his post as a world renowned anthropologist. Traveling to Brazil in 1955-56, and then again in 1958, Lewis' attention is entirely devoted to the Brazilian natives: the way in which they dance, their religious ceremonies, hunting strategies, social hierarchy...even their attitudes towards intercourse.
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