Quetzalcoatl its a Chinese Dragon
https://www.semanarioelreto.com/single-post/2017/04/08/Quetzalc%C3%B3atl-es-un-drag%C3%B3n-chino
By Diego Martín Velázquez Caballero
Nexos Magazine circulated a series of analyzes regarding the situation that deprives Mexico and the United States in the wake of the election victory of Donald Trump. They emphasize the ideas of Fernando Escalante Gonzalbo whose reflections on the Mexican social order are well known and have responded directly to Anglo-Saxon xenophobia; However, in contrast to the unprecedented relationship that now poses North America, there is no reason. Donald Trump and his supporters - who are not few and there are several Latinos there - have canceled the Western vocation that Mexico and Latin America could have developed. Then, too, it becomes necessary to ask the inevitable question Who are we?
The rejection of North America to Mexico forces to modify the model of country that is intended to build. It is necessary to look for the civilizational nucleus to which the deep nation belongs and, as can be seen, neither Spain nor North America are coherent models to boost our development processes.
In the case of Spain, we only share the sense of fragmentation and factionalism. The Spains are reflected in the different types of Catholicism that exist in Latin America and particularly in our country. Moves to tragicomedy that the intransigent integral Catholics pretend to imagine the unity of Latin America around the medieval bet of Catholicism that even in the Peninsula does not exist anymore. Elio Masferrer Kan has postulated a typology of Catholic pluralism best suited to the Mexican context based on demographic changes, encompassing regionalisms, ethnicities, historical speeds, and evangelical attitudes. The ideal types he exposes are: Traditional Catholics, Indigenous Catholics, Mestizo Catholics, Popular Catholics, Catholics of Liberation Theology, Catholics of the Bajio, Catholics of Prosperity Theology, Catholics of Charismatics, Catholics Influenced by the Second Vatican Council , Liberal Catholics from Veracruz, Catholics from the border and Catholics from non-American minorities. This taxonomy is inclusive and recognizes dynamic multicultural factors in the social trajectory of the country that enrich the interpretation of the Catholic Church-State conflict. This characterization of Mexican Catholicism is interesting not only to show how modernity and democracy have penetrated the Catholic world but also to classify forms of religiosity and beliefs that, even when assumed as Catholic, have similarities and antagonisms that guide their Behavior and allow predicting the search for meaning in social structures. (Masferrer, 2011: 23)
As far as North America is concerned, it is clear that the market and modernization do not lead to democracy by themselves. In fact, it can be said that North America has felt in its own right the experience and, therefore, they reject the Mexicans. Material modernization is not enough, mental and cultural modernity is necessary. As explained in the magazine, the elites only relied on emigration and international trade as a route to integration with the United States, which - alas - has gone worse. The market did not generate the breeding ground for Mexico to opt for westernization. From 1994 on, a schizophrenic attitude emerged that culminated in a Narcissistic Republic whose trade is the sicilianization of any social fabric it finds. Slowly North America realizes the seriousness of this neighborhood and the responsibility it has in it.
Against the anti-Mexicanism of Western culture, particularly Anglo-Saxon, it is necessary to reconsider in what geopolitical space our country can develop. If, as Huntington and Octavio Paz point out, the Indo-Hispanic core is so resilient in the country's political culture that it inhibits modernization, capitalism, formality and, consequently, liberal democracy. Will it not be necessary to look at experiences near The indigenous tradition our civilizing form? Carol Miller has tried to highlight the ancient ties between Asian civilization and pre-Columbian groups in Latin America. Do we have to look at Asia instead of Europe and the United States? Are there any more coincidences with China, the Philippines, Thailand, India, Pakistan, Vietnam, Korea, Singapore, etc. than with other societies?
In Asia, the contemplative, animistic, pantheistic and harmonious condition with time / space has generated a laudable balance between technology and nature, tradition and modernity, dynamism and reflection, agriculture and industry, etc. Without being exempt from authoritarian periods and totalitarian measures, the sacralization of nothingness generates a conformity at the base of the social order, which establishes a slowing down of social change. With all the celerity that the globalizing model has taken, the Asian giant does not despair. The parsimony has been their way of coexistence and the results have not been bad. Sometimes by magnitude, sometimes by stubbornness, or by the context, modernity does not generate as many conflicts as can be seen in our surroundings. Peter Berger and Samuel Huntington explain, with all the contradictions involved, the fact that there are different currencies on the Asian continent.
Modernity is not a blank check and in Mexico there has been a lack of awareness about it. The wall of Donald Trump may be the Chinese Wall which, finally, forces the country to take seriously a project of civilization. The death of the United States and the decline of Western civilization are so forceful that, several months ago, they had to push in Mexico to lay the first stone of a barrier that could save their sense of life.
Nicolas Berggruen and Nathan Gardels (2013) have found in Asian processes a peculiar form of intelligent governance for countries like Mexico. The authoritarian bureaucratism, Asian despotism or Mongolian Tartar command; May be references that political elites would have to seriously consider to work for a country that is crumbling. Mexican authoritarianism is a patrimonialism without meaning. However, technocrats maintain the dogma of neoliberal globalization; In reality, their Indo-Hispanic DNA turns them into Mirreyes and Caciques of Harvard University. The Military Technocratic Bureaucracy of Guillermo O'Donell has not worked well to develop the process of westernization and democracy. The political processes in the United States allow us to understand the need for Mexican political leaders to emerge in the style of nationalist Maoism who, before advocating socialist and communist policies, will take the necessary measures to build a nation. If America imposes the Wall but continues to support neoliberal technocratic elites, the flow of drugs, violence, and culture of poverty will increase exponentially to make the United States a simile of the China Opiate, an American Babylon. On the other hand, if North America allows nationalist leaders to triumph, modernization is likely to generate processes similar to the experience of the Asian Tigers and to build social virtues that will inhibit the harmful neighborhood that has hitherto grown between our countries.