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[[File:mordida.jpg|400px|thumb|left|Police officers have a literal bite in Mexico City]] | [[File:mordida.jpg|400px|thumb|left|Police officers have a literal bite in Mexico City]] | ||
As well as ''mordida'', the term ''soborno'' also translates as ‘bribe’ in English. However, some authors (for example Coronado 2008<ref>Coronado, G. 2008. ‘Discourses of Anti-Corruption in Mexico. Culture of Corruption or Corruption of Culture?’, PORTAL Journal of Multidisciplinary International Studies, 5(1), http://epress.lib.uts.edu.au/journals/index.php/portal/article/view/479</ref>) have suggested a subtle difference in meaning between the two terms. Thus, while ''soborno'' is presumed to be a serious crime (involving large amounts of money), ''mordida'' refers to commonly occurring petty corruption transactions, and is associated with what Covarrubias González <ref>Covarrubias González, I. 2003. ‘El Impacto de La Corrupción En El Proceso de Democratización de México’, Revista Probidad, 24 (9): 1–14.</ref> refers to as the ‘folklore of corruption’ pervading Mexican popular culture. In this latter connotation, ''mordida'' may be understood as one of many practices from the toolkit of informal strategies that Mexicans often employ in order to deal with a state that is perceived as undemocratic and abusive. Other examples of such informal strategies used in Mexico include the use of [[''palancas'']] (levers, which refer to the use of personal connections to insiders or influential actors in order to obtain preferential treatment), ''coyotes'' (persons who are paid to do others’ administrative transactions, frequently through use of personal contacts inside the organization), and giving ''regalos'' (gifts)<ref>Coronado, G. 2008. ‘Discourses of Anti-Corruption in Mexico. Culture of Corruption or Corruption of Culture?’, PORTAL Journal of Multidisciplinary International Studies, 5(1), http://epress.lib.uts.edu.au/journals/index.php/portal/article/view/479</ref>. | As well as ''mordida'', the term ''soborno'' also translates as ‘bribe’ in English. However, some authors (for example Coronado 2008<ref>Coronado, G. 2008. ‘Discourses of Anti-Corruption in Mexico. Culture of Corruption or Corruption of Culture?’, PORTAL Journal of Multidisciplinary International Studies, 5(1), http://epress.lib.uts.edu.au/journals/index.php/portal/article/view/479</ref>) have suggested a subtle difference in meaning between the two terms. Thus, while ''soborno'' is presumed to be a serious crime (involving large amounts of money), ''mordida'' refers to commonly occurring petty corruption transactions, and is associated with what Covarrubias González <ref>Covarrubias González, I. 2003. ‘El Impacto de La Corrupción En El Proceso de Democratización de México’, Revista Probidad, 24 (9): 1–14.</ref> refers to as the ‘folklore of corruption’ pervading Mexican popular culture. In this latter connotation, ''mordida'' may be understood as one of many practices from the toolkit of informal strategies that Mexicans often employ in order to deal with a state that is perceived as undemocratic and abusive. Other examples of such informal strategies used in Mexico include the use of [[palanca|''palancas'']] (levers, which refer to the use of personal connections to insiders or influential actors in order to obtain preferential treatment), ''coyotes'' (persons who are paid to do others’ administrative transactions, frequently through use of personal contacts inside the organization), and giving ''regalos'' (gifts)<ref>Coronado, G. 2008. ‘Discourses of Anti-Corruption in Mexico. Culture of Corruption or Corruption of Culture?’, PORTAL Journal of Multidisciplinary International Studies, 5(1), http://epress.lib.uts.edu.au/journals/index.php/portal/article/view/479</ref>. | ||
There are several reasons why the ''mordida'' is a pervasive practice in Mexico. Firstly, the ''mordida'' is widely viewed as necessary because of the perception that Mexican laws and regulations are so difficult to comply with that people feel they are left with no choice but to find an arrangement through extra-legal means<ref>Morris, S. D. 2003. ‘Corruption and Mexican Political Culture’, Journal of the Southwest, 45(4): 671–708.</ref>. Furthermore, excessive red tape is often exploited by unscrupulous bureaucrats, who arbitrarily come up with endless requirements to complete an administrative process. For instance, it is not uncommon for people seeking everyday public services (renewing a driving licence, obtaining a birth certificate, regularising a land title, applying for construction permits etc.) to be asked to present documents never mentioned before or listed anywhere, or to be sent through an endless succession of queues. Alternatively, as Coronado<ref>Coronado, G. 2008. ‘Discourses of Anti-Corruption in Mexico. Culture of Corruption or Corruption of Culture?’, PORTAL Journal of Multidisciplinary International Studies, 5(1), http://epress.lib.uts.edu.au/journals/index.php/portal/article/view/479</ref> narrates, the public official can also play upon the possibility that the applicant’s documents may ‘get lost’ or the procedure could be ‘delayed’; it is not uncommon to ask for a ‘tip’ after the paperwork has been submitted, ‘ahí lo que quiera dar para la cooperación del juez’ (‘whatever you would like to give for the judge’s cooperation’). The overall effect of these patterns is to create a sense of unpredictability when citizens engage with state officials. Not surprisingly, in some cases, citizens resort to a ''mordida'' as a preemptive action just to avoid time-consuming procedures. | There are several reasons why the ''mordida'' is a pervasive practice in Mexico. Firstly, the ''mordida'' is widely viewed as necessary because of the perception that Mexican laws and regulations are so difficult to comply with that people feel they are left with no choice but to find an arrangement through extra-legal means<ref>Morris, S. D. 2003. ‘Corruption and Mexican Political Culture’, Journal of the Southwest, 45(4): 671–708.</ref>. Furthermore, excessive red tape is often exploited by unscrupulous bureaucrats, who arbitrarily come up with endless requirements to complete an administrative process. For instance, it is not uncommon for people seeking everyday public services (renewing a driving licence, obtaining a birth certificate, regularising a land title, applying for construction permits etc.) to be asked to present documents never mentioned before or listed anywhere, or to be sent through an endless succession of queues. Alternatively, as Coronado<ref>Coronado, G. 2008. ‘Discourses of Anti-Corruption in Mexico. Culture of Corruption or Corruption of Culture?’, PORTAL Journal of Multidisciplinary International Studies, 5(1), http://epress.lib.uts.edu.au/journals/index.php/portal/article/view/479</ref> narrates, the public official can also play upon the possibility that the applicant’s documents may ‘get lost’ or the procedure could be ‘delayed’; it is not uncommon to ask for a ‘tip’ after the paperwork has been submitted, ‘ahí lo que quiera dar para la cooperación del juez’ (‘whatever you would like to give for the judge’s cooperation’). The overall effect of these patterns is to create a sense of unpredictability when citizens engage with state officials. Not surprisingly, in some cases, citizens resort to a ''mordida'' as a preemptive action just to avoid time-consuming procedures. | ||