Marianismo
Evelyn Stevens' essay was very significant to this area of study. However, since its publication, her argument has been debated by other researchers and critics. Although her argument addresses marianismo in Latin America at large, many of the sources she uses mainly focus on Mexican culture, thus severely limiting her frame of reference. Also, she is criticized for implying that, despite other differences among various socioeconomic classes, the ideal woman's characteristics are ultimately the same across social classes. Her critics claim Stevens ignores socioeconomic factors, saying "her description of women as altruistic, selfless, passive, [and] morally pure" is inadequate. There have been some responses in the literature to the concept of marianismo that assert that its model of/for women's behavior is very class-based. In other words, the idea that men do all the hard work, while women remain idle, on a pedestal, is a life that rarely exists, particularly for the peasant, poor and working class women that make up the majority of Latin America women. As Gil and Vazquez remind us, "most of her [Stevens's] data came from middle class Mexican women".
Mario Santiago Papasquiaro
His first reading was in 1973 at the Museo Nacional de San Carlos. In 1976 he founded the Infrarrealismo (Infrarealism) movement along with Roberto Bolaño, Cuauhtémoc Méndez Estrada, Ramon Méndez Estrada, Bruno Montané, Rubén Medina, Juan Esteban Harrington, Oscar Altamirano, Jose Peguero, Guadalupe Ochoa, Jose Vicente Anaya, Edgar Altamirano, Pedro Damián Bautista and Mara Larrosa. Infrarealism was a vanguard literary movement representing a rupture with the Mexican literary establishment; Santiago is considered by many to be the principal exponent and purest stylistic representative of the movement. His poems are complex, erudite, and highly metaphorical. Santiago sought an aesthetic of signs, much like the calligrams of Guillaume Apollinaire. The majority of his work is still unpublished.