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CHINGAGO / NIGGER

In advanced Spanish-language and Mexican history studies, I wrote a paper on an extensive treatise by Octavio Paz on how one word (and its derivatives) has become so entrenched in the Mexican psyche that it carries with it all of the weight, misery, elation, deprivation, joy, expectation, betrayal, and so on, of the country’s experiences over the centuries. The idea is that it transports in the subconscious a mystical awareness of all of those conflicting forces bred in the bones and sinews of the national character. Anyone who has spent time in Mexico or the Southwest U.S.—whether or not he/she is aware of it—has come in contact with expressions such as: “¡Qué la chingada!” “¡Chingue a su madre!” “¡Chinga’o escuincle!” The precise meaning is not important. It can be extremely vulgar or merely express a semi-polite annoyance. The terms are used in all levels of society, the level of volume usually matching the corresponding social level.

Octavio Paz traces the words’ origin back to the early 1500s, when Hernán Cortez, the Spanish Conquistador, took over the powerful Aztec Empire with a small band of soldiers, horses and “modern” weapons of war. Instrumental in the conquest was an Indian woman who served as interpreter (and some say consort) for Cortez. I doubt that much was made of it at the time, but ultimately “La Malinche’s” role developed as that of a traitor who sold out her people to the cruel European usurpers. Paz fingers her as the original “la Chingada”—“the bitch who caused us all of this misery!”

Originally, I was turned off by Duane (the Dog) Chapman’s tearful apology, the other day, about his use of the word “nigger” in the outed telephone conversation with his son. Reflecting on what he said and the way he said it, it has occurred to me that he had revealed an internal and subconscious conflict that must pervade many Americans—with the exception of true haters such as Tom Metzger and David Duke. Obviously, the Dog has no animus against black people in general (as a matter of fact he reveals a great deal of affection) and individuals in particular. So, why does this deep-seated and illogical aversion to “the Nigger” persist? I think the Octavio Paz modeling may be the answer.

The Michael Richards outburst, for instance; even he cannot explain it. Although Don Imus did not use “that” word at that time, it is apparent that he has no antagonism against black people, per se. Let us face it; these few guys are not alone in this dilemma. It is apparent that the idea of “the Nigger” is so deeply ingrained in our national id—of blacks, whites and all the other races—that we are not even aware that it is there. It is so subtly entangled in our psychic American experience that—with the exception of the dyed-in-the-wool bigots—it exposes itself only in unguarded, stressful moments. That does not make us racists; it merely shows that we are Americans.