Latin American Fatalism: A Psychological and Sociological Analysis, Resúmenes de Psicología Social

¡Descarga Latin American Fatalism: A Psychological and Sociological Analysis y más Resúmenes en PDF de Psicología Social solo en Docsity! 1 Made by MatyBuda THE INDOLENT LATINO. IDEOLOGICAL CONSIDERATION OF LATIN AMERICAN FATALISM Ignacio Martín-Baró (1987) Summary: THE FATALISTIC SYNDROME LATIN AMERICAN TORPOR In the Latin American world recreated by García Márquez, the most extravagant events end up seeming normal, and the most picturesque anachronisms take on a character of timeless everydayness. As for the colonel who has no one to write to him, tim e seems to have stopped in these villages, unhinged between the tropical jungles and the Andean peaks. They are lonely and lonely peoples, where tomorrow was already yesterday and soon it will be too late, without being able to do anything now or soon to change that fatal destiny. Novelistic fiction? Of course, but a fiction that aptly captures a world f orced to live pseudo-marginalized from history. It is enough to look at everyday Latin American life, "from the Rio Grande to Patagonia," to realize that the literary imagin ation has done nothing more than distill an essential fact of our reality. In El Salvador, for example, nothing is surprising, and if the civil war that has ravaged the country since 1981 has achieved anything, it is to turn the unusual into the everyday. The list of historical absurdities could go on indefinitely. As in the Freudian unconscious, all contradictions are possible in the Latin American world, where logic does not seem to matter, at least not logic based on reason and not on vested interests. It could be said that the Latin American peoples are immersed in a forced siesta, a state of semi-unconsciousness that keeps them on the margins of their own history, subject to processes determined by others, with their semi-consciousness allowing only sporadic jerks, like someone nodding off so as not to fall completely asleep. Periodic coups d'état in some of these countries are part of Latin American folklore, simple shifts for another minority grou p to take power, while for the people everything remains the same. FATALISM Fatalism, derived from the Latin fatum meaning inevitable destiny, carries with it both the idea of prediction and misfortune. In Spanish, fatality has this double connotation of an inevitable and unfortunate future. It involves the understanding that human destiny is predetermined and that events occur inevitably. Individuals are forced to accept their fate and submit to the circumstances imposed on them by their fate. In many sectors of Latin American peoples, fatalism is understood as a basic attitude to life. It reveals a peculiar relation ship that people establish with themselves and with the facts of their existence, reflected in behaviors of conformism and resignation in the face of any circumstance, even the most adverse. From an ideational, affective, and behavioral perspective, fatalism manifests itself in various forms: 1. People are conditioned by a predefined destiny from birth, limiting what they can become and do in life. 2. It is believed that fatal fate cannot be changed or avoided, as it is determined by higher forces beyond human control. 3. In the predominant religious context in Latin America, personal destiny is attributed to God, an omnipotent being whose wi ll is unquestionable and who has designed the world and society with infinite wisdom. On the emotional level, Latin American fatalism is characterized by: 1. Accept the imposed destiny resignedly, without resentment or rebellion. 2. Minimize the importance of personal events, avoiding intense emotions and facing fate with courage and dignity. 3. Perceiving life as a difficult and painful trial, where suffering is considered an inevitable part of human destiny: "one is born to suffer". 2 Made by MatyBuda These attitudes reflect a worldview marked by the inevitability of fate and a resignation in the face of adversity, profoundly shaping the experiences and responses of individuals in the region. To summarize the three most characteristic behavioral traits or tendencies of Latin American fatalism: 1. Conformity to the demands of one's own destiny: Faced with the inevitability of the circumstances and events that affect u s, there is no other option but to conform. This involves accepting the impositions of fate and faithfully fulfilling them as th e proper way to face one's fate and avoid further complications. 2. Passivity in the face of life's circumstances: Since we cannot change our destiny or avoid the remarkable events of our existence, we adopt an attitude of passivity. There is no point in striving to improve our lot, taking initiatives, or trying to alter the course of things. Passivity is perceived as the most comfortable and rational way to adapt to fatal fate. 3. Reduction of the life horizon to the present: The only thing that really matters is the here and now, both in positive and negative terms. Knowledge of the past or anticipation of the future only serves to confirm the inevitability of fate. Since we can not alter the essential, planning or aspiring to something other than what is predestined seems futile. The proper response is to face the immediate demands of life, seeking to minimize the negative and maximize the positive opportunities. These traits of Latin American fatalism represent a way of being and relating to life, analyzed in ideational, affective, and behavioral terms. It is important to distinguish between fatalism as a real attitude of people and fatalism as a social stereotype attributed to Latin Americans, which can influence their lives, although it does not necessarily correspond to the reality of their behavio r. STUDIES ON LATIN AMERICAN FATALISM Despite the prevalence of the stereotype of Latin American fatalism, there are few empirical studies that directly address th is issue. Most of the analyses are theoretical reflections on the nature of fatalism, often considered as a trait of the "Latin American character" or of the inhabitants of specific countries in the region. In other cases, fatalism is assumed to be a starting po int, a datum that does not require empirical examination or verification. Therefore, studies on fatalism are scarce and, for the most part, address the subject indirectly by dealing with problems of the popular and marginalized sectors. In the anthropological field, Oscar Lewis has stood out for his works that transmit the ways of thinking, feeling, and acting of the popular sectors in Mexico, Puerto Rico, and Cuba. Their stories have revealed characteristic aspects of fatalism, such as the belief in the inevitability of fate, resignation to the inevitable, passivity and a focus on the present as a way of adapting to the demands of life. These studies have also shown how mental schemas can vary before and after momentous events, such as the Cuban revolution. From a sociological perspective, fatalism is reflected in the results of surveys on attitudes and opinions of Latin American popular sectors. For example, a study in the slums of Managua showed high percentages of agreement with fatalistic ideas, such as the futility of planning, presenteeism, and resignation to life. One of the first psycho-social analyses of Latin American fatalism was conducted by Erich Fromm and Michael Maccoby in a small Mexican town. According to their study, the inhabitants showed typical traits of fatalism, such as pessimism about the future , submissiveness, and a sense of helplessness in the face of the world and society. Although seeds of rebellion were also observed, it is important to note that the tendency to rebellion does not necessarily contradict fatalism, but may even confirm it, sin ce rebellion can be seen as a way to temporarily challenge fatalistic normality. Through his research, Rogelio Díaz-Guerrero has observed that Mexican society, unlike Anglo-Saxon society, tends to reinforce patterns of passive and conformist adaptation. Díaz-Guerrero identifies several types of Mexicans, with the "passive, obedient, affiliative" type being the most common, although not necessarily fatalistic in the sense described above, showing traits of conformism and submission to the established social order. These fatalistic traits are influenced by the economic, political, and cultural conditions of each social system. Recent studies have compared Mexican populations in the United States and Mexico, confirming that Mexicans from lower socioeconomic backgrounds tend to be more fatalistic than those from higher socioeconomic backgrounds, and that Mexicans as a whole show more fatalism than Americans. Studies on the self-image that various social groups have of themselves also highlight the presence of the fatalistic scheme, especially in Venezuela, where traits such as passivity, irresponsibility and pessimism have been identified. These studies indicate that the self-image of Venezuelans is influenced by the socioeconomic conditions of each group, but they underline the persistence of the perception of passivity as a natural part of reality. 5 Made by MatyBuda Thus, fatalism not only reflects a structured social reality, but also functions as an ideological force that perpetuates and reproduces the conditions of domination in Latin American societies. THE IDEOLOGICAL CHARACTER OF FATALISM Fatalism, adopted by the oppressed classes as a way of life, becomes a valuable ideological instrument for the ruling classes. By ideologically accepting fatalism, these classes practically justify the oppressive social order. This benefits the established system in at least two crucial ways: a) by promoting conformity and submission to social conditions imposed as if they were determined by nature, the need for direct coercion is avoided, thus facilitating social domination; b) By inducing docile behavior in the face of the demands of power, it reinforces and reproduces the existing order. In this way, the fatalism of the popular majorities not only channels the interests of the ruling classes, but also internali zes the interests that keep the oppressed alienated, blocking their humanization. Fatalism involves the mythification of historical forces as if they were natural or divine. As Freire points out, within the magical or mythical world of the oppressed, especially the peasant, consciousness, the suffering caused by exploitation is interpreted as the will of God, as if He were the creator of this "organized disorder." This alienation is perpetuated by references to absolute , immutable symbols, often manipulating Christian symbology. This dynamic explains the success of fundamentalist sects among Central America's oppressed sectors, where many find solace and meaning in millenarian beliefs and liturgies that relegate social change to a divine, not human, act. In the religiosity prevalent in Latin America, the fusion of fatalism with religious beliefs reinforces the stability of the oppressive order. When the definition of personal destiny is assumed as an act of faith, submission to the conditions of life is in terpreted as obedience to God's will, turning social docility into a religious virtue. This precludes any attempt at change that might affect the foundations of the established social order. Thus, fatalism provides the ruling classes with an effective mechanism to defend their class interests. THE BREAKING OF FATALISM According to Fanon (1972, 46), the psychological domination of the colonized is never complete: "in the depths of himself, th e colonized does not recognize any instance. It is dominated, but not tamed. He is inferior, but not convinced of his inferiori ty." The guilt that hangs over him like the sword of Damocles is ready to turn against the colonizer; And physical violence, craved in its musculature, is ready to organize and unfold as liberating violence. The seed of rebellion, of rejection of an unjust destiny, does not need to be sown; It is already in the mind of the colonized and only needs to find a favorable circumstance to sprout. This observation of Fanon's suggests that the fatalistic attitude is not an all-or-nothing matter but comes in varying degrees and nuances. The belief in the immutable fatality of one's own destiny is always maintained on the chiaroscuro of the control that each person exercises over his or her own existence. Therefore, it could be hypothesized that the greater the actual control that individuals and groups exert over their present reality, the lower their fatalistic conviction, even if they continue to use the same schema to explain the course of their lives. The root of fatalism lies not in people's mental rigidity, but in the immutability of the social conditions under which they exist and develop. The elimination of fatalism cannot be considered simply as a change in the individual or in his or her social conditions; It involves changing the relationship between the person and his or her environment, which requires both personal and social change. In order for the Latin American majorities to overcome their fatalism, they need not only to change their beliefs about the natu re of the world and of life, but also to experience real changes in their environment and in determining their own future. This d ialectical process implies that changes in social conditions and personal attitudes are mutually reinforcing. The events in El Salvador since the 1970s, and especially the civil war since 1981, have allowed a large part of the population to break with traditional fatalistic schemes. Although some peasant sectors still prefer to submit to oppressive conditions for fear of the consequences of rejection or for lack of realistic alternatives, the traditional fatalistic expression of "one of the poo r" has disappeared from their vocabulary and probably also from their psyche. The process for the Latin American majorities to overcome their fatalistic attitude involves three significant changes: a) the recovery of their historical memory, b) popular organization, and c) class practice. The recovery of historical memory involves not on ly opening one's mind to the future, but also remembering and understanding the events and conditions that have shaped one's reality, identity, and historical oppression. This memory is crucial to unmasking the current ideological manipulations that seek to attribute the problems to external geopolitical confrontations. Popular organization is essential to overcome individualism and recognize the community of interests among members of the oppressed classes. In El Salvador, popular organizations have proven to be dynamizers of the initiative of the oppressed and an 6 Made by MatyBuda alternative to traditional political representation, emerging from their historical marginalization to represent their interests vis-à- vis other social institutions. Finally, class practice is fundamental to operationalize a historical and organizational consciousness in the search for a new social identity. This process requires a class praxis that articulates popular interests and seeks to change the political, economic, and psychosocial structures that perpetuate marginalization and passivity. Only through revolutionary practice can the Latin Amer ican peoples break with the frozen social structures that keep them on the margins of history and subject to a fatal fate. Explanation and conclusion: The text analyzes the fatalistic syndrome that permeates Latin American societies, exploring how this perspective influences the perception and behavior of people in the region. García Márquez, through his works, portrays a world where the extravagant is normalized and the anachronistic becomes every day, reflecting a reality where time seems to stand still and the possibilities for change seem limited. This fatalistic view is rooted in the idea of an inevitable and unfortunate fate, where individuals are resigned to accept their fate and submit to circumstances that seem controlled by external forces. Latin American daily life is characterized by a series of historical and political absurdities that reinforce this fatalistic perception. Periodic coups d'état and protracted conflict situations contribute to the sense that change is illusory or beyond the control of the majority of the population. This resignation manifests itself in attitudes of conformism and passivity in the face of adversi ty, where long-term planning and anticipation of the future are seen as useless in the face of a predefined destiny. Studies on Latin American fatalism underscore how this attitude is not only a personal perception, but also a social phenomen on rooted in economic, political, and cultural structures. Anthropological and sociological studies have identified patterns of conformism and acceptance of fate among popular sectors, who see their opportunities for change limited due to unfavorable social conditions and dominant power structures. In conclusion, Latin American fatalism not only reflects a worldview marked by resignation and lack of individual and collecti ve agency, but also functions as an ideological mechanism that perpetuates inequalities and justifies the social status quo. Overcoming this fatalism involves addressing the structural and systemic barriers that perpetuate marginalization and promoting conditio ns that empower populations to transform their realities. Main Ideas: - In Latin America, extravagant events seem normal and anachronisms every day. - The villages are unhinged between rainforests and Andean peaks. - Everyday life in Latin America shows that literary fiction reflects reality. - The civil war in El Salvador has turned the unusual into commonplace. - In the Latin American world, contradictions are possible, and logic does not always matter. - Periodic coups d'état is part of Latin American folklore. - Fatalism involves accepting an inevitable and unfortunate fate. - In Latin America, fatalism is reflected in behaviors of conformism and resignation. - Fatalism manifests itself in the belief in a predefined destiny and passivity in the face of circumstances. - On an emotional level, it implies resignedly accepting the imposed destiny. - Latin American fatalism is characterized by passivity and the reduction of the vital horizon to the present. - Studies on fatalism are scarce and often treated indirectly. - Fatalism is linked to the culture of poverty and acts as a barrier to progress. - Fatalism also functions as an ideological justification of the established social order. - The psychological dominance of fatalism can be resisted and eventually broken.