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toneart
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| Quote: | Originally posted by BajaNuts
I am seeing 3 different words from Shari and Toneart
Quiole
hiloje
Hijole
contributing to the confusion maybe or just a typo? |
I think Quiole and Hijole are different spellings of the same word. (derived from the phonetic).
I think hiloje was a typo by Shari, reversing the place of the l and the j.
It is confusing, huh? 
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DENNIS
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| Quote: | Originally posted by BajaNuts
I am seeing 3 different words from Shari and Toneart
Quiole
hiloje
Hijole
contributing to the confusion maybe or just a typo? |
I think these words and probably many more stem from, "Hijo de La ."
I once had a whole book of "Chingoles." Can't find it when I need it.
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JESSE
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Heit!!
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toneart
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| Quote: | Originally posted by DENNIS
| Quote: | Originally posted by BajaNuts
I am seeing 3 different words from Shari and Toneart
Quiole
hiloje
Hijole
contributing to the confusion maybe or just a typo? |
I think these words and probably many more stem from, "Hijo de La ."
I once had a whole book of "Chingoles." Can't find it when I need it. |
It was probably first uttered by the Moors in the Eighth Century when one of them stubbed their toe during the invasion of The Iberian Peninsula. The
word Caca hadn't been invented yet. 
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DENNIS
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| Quote: | Originally posted by toneart
It was probably first uttered by the Moors in the Eighth Century when one of them stubbed their toe during the invasion of The Iberian Peninsula. The
word Caca hadn't been invented yet. |
You're probably right, Tony. Here's another explaination of the origen of "La ."
------------------
Myth of La Malinche in Mexican History
This is an excerpt from the paper...
La Malinche (circa 1502-153?) is one of the two central female figures in Mexico's historical iconography - the other woman is Our Lady of Guadalupe,
a somewhat more-than-human competitor for the honor (Gonzales 229). La Malinche holds her own against the Blessed Virgin as a mythic figure in Mexican
history, however. She was, factually, the translator/cultural interpreter who crucially aided Hernßn CortTs in his conquest of the Aztec Empire. As
his mistress during that time, bearing him a son, La Malinche was also one of the most visible progenitors of the Mestizo - the race of mixed-blood
Spanish-Indians who represent the core of Mexican society. Since the wars for independence from Spain and, later, France, La Malinche has been
vilified by the epithet "malinchist," a derogatory term used to signify one contaminated by foreign influences - for she is considered the betrayer of
the indigenous civilization destroyed by the Conquest (Alba 13, 248-249). She is honored by Chicana feminists as "La Llorona," the symbolic victim of
machismo, the Mexican male's code of bullying honor (Anaya 81-89; Cypress 141). The Spanish conquistadors also honored her - as "Doħa Marina," an
Indian princess of noble blood fitting to stand by their side in conquest (Cypress 26-40; Dfaz 66-67). Modern Mexican nationalists call her La , the
violated one, and cry "Viva Mexico, hijos de La " - Long live Mexico, sons of La (Paz 65-88). So many different characterizations s
. . .
later history of Mexico would develop a strong, censuring attitude toward the Malinche-CortTs relationship - imposing a Roman Catholic morality on a
pre-Christian context and depicting La Malinche as a defiled "hoar" in contrast to purity of the Blessed Virgin - at the time both participants very
easily entered into the relationship (Gonzales 229-249). La Malinche was baptized and christened "Doħa Marina." She remained CortTs' mistress, and in
1522, after the Conquest, bore him a son, Martin. The son was never treated as a bastard; when La Malinche married the conquistador Juan Jamarillo a
few years later, CortTs brought Martin to Spain to be reared as a nobleman. This racial and moral equanimity is one of the key historical points to be
made in an examination the Malinche-CortTs story - especially vis-a-vis the Mexican tradition that casts her as "La ," the violated one. In the
paradox of his career, CortTs was very sincere in his respect for the civilization he was destroying. His letters spoke of Tenochtitlan's grand
monuments and the Aztec's accomplishments; he encouraged his conquistadors to marry Indian noblewomen. Racism was apparently not one of CortTs' vices,
perhaps a result of the Christian-Moor-Jew mi
. . .
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toneart
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Quiole!
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