Even though culture division is a part of the mestiza consciousness, borderlands acknowledge the cultural roots of the Latino writers, which allow them to embrace their heritages in their writing. Mestiza is a Spanish word meaning mix race and these writers embrace all of who they are in their stories and showing how their different cultures coexist in their characters. Latin American writers such as Judith Ortiz Cofer of Hispanic heritage and Sandra Cisneros of a Puerto Rican heritage incorporated their culture with the American culture. Bothe authors use Spanish words within the writing, but before they are introduced to you as the readers, you have an understanding of the situation in the previous dialog. An example would be Cisneros, story “DIRT”, where a young girl tells a story of a typical …show more content…
The day is spent on an American street that portrays the Spanish culture in a marketplace. Where you can buy anything, but the customer is never to pay the asking prices, so the father haggles the price of the Zapatos (shoes) he wanted. Cofer also uses Spanish words in as she expresses the cultural role of women, in her story “The Witches Husband”. Her grandmother is elderly and taking care of her sick, grandfather, so she goes to Puerto Rica to convince her that it is time for here children to take care of her because she is getting to old to take care of her husband who had dementia. Once she has established the theme, in the story, she then refers to her grandmother by the Spanish name Abuela and describes her life and role of mother and wife as Latino women. Cofer explains the struggles her grandmother had living up to the expectations as a women in the Latino culture, which she called “martyr complex” in Puerto Rican women, of self-sacrifice (Cofer, 1993, para. 3). The symmetry of the story” The Witches Husband” and her grandmother, is if the wife leaves the husband he should not follow, but let her return if she chooses. And if she
There is only one person in our lives who loved and protected us from the moment that we born, our mothers. Thinking about that important person, Willie Perdomo wrote the poem “Unemployed Mami” in 2002 as part of the book Postcards of El Barrio (Poetry Foundation 2015). In “Unemployed Mami” and Postcard of El Barrio the author explores the culture, traditions and even the patriarchy that characterizes Puerto Ricans. Moreover, Perdomo shares the life of a son and the life of his beloved unemployed mother, in a time where women stayed at home without having a job, living from what their husbands earn. In order to enjoy and appreciate the content of this poems it is important to discuss what it means, where it takes place and what it tells about Perdomo’s life.
There are approximately seven billion human beings in the world, each having their own culture and traditions. Coincidentally enough, “The Tequila Worm” is based on a small town in Texas, with a family who shares the same family traditions as mine. Viola Canales, the author, talks about the main protagonist, Sophia, and how she celebrates her culture. The making of Easter cascarones, celebrating Dia de Los Muertos, and her connection with her father, Sophia’s life is not so different from mine. Therefore, Sophia’s life and experiences are uncanny similarities to mine and that is what this essay will focus on.
One of the area of conflict that rose in the book involves the usage of the English language in relation of the family’s native language, Spanish. As a Mexican-American raised in the States the exhibition of the English language, whether the use of the tongue is fluent or not, cause a strain in the Mexican culture as the culture takes in consideration of their romance and richness of history in their native tongue (Rothman 204). Language represent the supporting backbone of a person as the progress in life as the ability to communicate without misunderstands, however a person can cause the loss connection to the past romance of the culture and art of cultivation that brings the language to lifes from their inabilities to comprehend the ability/asset to its fullest potential (Rothman 204). To fully understand the true meaning behind a spoken chain of words can be understood by the method of trying to first comprehend the cultivation of the word and the definition behind them. Cisneros embeds the use of Spanish in fragments depicting a sense of reality within a fictional novel, Caramelo, as well with the use of interchangeable dialogues with spanish phrase to express the illustration of Celaya’s family and the culture in which is translate in of importance of pride.
The Myth of the Latin Woman: I Just Met a Girl Named María is an essay by Judith Ortiz Cofer that addresses the impact of stereotyping on Latino women. Throughout the essay, Cofer relates her personal experiences with stereotypes to discuss how they have negatively affected her life and the lives of other Latinas. She also explains how these stereotypes originated and calls on her audience, the majority-white non-Latino population, to stop propagating the stereotypical portrayals of Latino women. In The Myth of the Latin Woman, Cofer speaks out about how stereotyping hinders the process of assimilating to a new culture by appealing to ethos through her personal experiences, using similes that show how stereotypes create isolation, and adopting
The main protagonist Esperanza, matures from a childish girl to a young confident woman through many critical and life changing events in the story. Ultimately, the author, Sandra Cisneros implements the symbols of confidence, the house on mango street and the metaphor of shoes to show how Esperanza develops into a more mature state. Sandra Cisneros
Lola takes advantage of her deteriorating mother whose illness represents the declining hold of the norms over Lola. Since her mom “will have trouble lifting her arms over her head for the rest of her life,” Lola is no longer afraid of the “hitting” and grabbing “by the throat” (415,419). As a child of a “Old World Dominican Mother” Lola must be surrounded by traditional values and beliefs that she does not want to claim, so “as soon as she became sick” Lola says, “I saw my chance and I’m not going to pretend or apologize; I saw my chance and I eventually took it” (416). When taking the opportunity to distinguish herself from the typical “Dominican daughter” or ‘Dominican slave,” she takes a cultural norm like long hair and decides to impulsively change it (416). Lola enjoyed the “feeling in [her] blood, the rattle” that she got when she told Karen to “cut my hair” (418).
Barrientos tells of learning to read and write in spanish. One key feature of a literacy narrative is an indication of the narrative 's significance. The aurthorś significance of learning the language is sha wants to feel like she belongs in the Latino community. According to the text the author felt out of place because she did not speak spanish, but she was Guatemalan. “I am Guatemalan by birth but pura gringa by Circumstance?”
Richard Rodriguez analyzes the cultures of two places that have different points of view about how life should be lived in his book “Days of Obligation”. He analyzes the differences between the cultures of California and Mexico, naming one a tragedy and the other a comedy. The rhetorical devices Rodriguez uses include renaming the two places, and a type of reverse psychology. Rodriguez starts by giving new names to California and Mexico.
The Myth of The Latin Woman Analysis Latin American women face challenges every single day and moment of their lives. They are strongly discriminated against in all sectors of employment, in public places, and even while just walking down the street. In her essay, "The Myth of the Latin Woman," Judith Ortiz Cofer describes her own experiences using illuminating vignettes, negative connotation, and cultural allusion to exemplify how she used the struggles in her day to day life as a Latin woman to make herself stronger. Cofer uses illuminating vignettes to illustrate the different situations she encountered as a Latina while growing up and living in America.
Many stories embody the cultural aspects of Mexican-Americans and their struggles with living in a discriminatory society. Stories like With
In Mexican American society , women are deemed inferior to men, evident in traditional family roles, the male is the head of the family who provides for the family , while the woman stays at home to look after the children she is expected to provide for her husband . In the third vignette of ‘The House on Mango Street’ titled ‘Boys and Girls’ the reader is informed of the division between men and women when Esperanza refers to herself and her sister Nenny , and her brothers, “They’ve got plenty to say to me and Nenny inside the house. But outside they can’t be seen talking to girls”. The male dominance begins at a very young age.
“The common denominator all Latinos have is that we want some respect. That 's what we 're all fighting for” - Cristina Saralegui. Judith Ortiz Cofer published the article, “The Myth of the Latin Woman,” where she expresses her anger towards stereotypes, inequality, and degradation of Latin Americans. Cofer explains the origins of these perceived views and proceeds to empower Latin American women to champion over them. Cofer establishes her credibility as a Latin American woman with personal anecdotes that emphasize her frustration of the unfair depiction of Latinos in society.
Cofer utilizes moral and, enthusiastic interest to communicate as the need should arise to others that the generalizations of Hispanic ladies can have negative impacts. Cofer utilizes moral interest to depict her Hispanic childhood. Growing up as a young lady Cofer was instructed to dress a specific path on account of her Hispanic culture and now and again it was confounded, "... Puerto Rican moms likewise urged their little girls to act and look like woman...". Young ladies were raised to act and look more developed than they really were.
The Decolonial Imaginary, an undoubtedly challenging book that makes the reader question not only their knowledge of history and theory but also the way in which it has been told through the centuries. Emma Pérez, a Chicana historian with her bachelors, masters, and doctorate from the University of California, Los Angeles, put into perspective the ideas of Freud, Foucault, archeology and genealogy to lead the reader through the deconstruction of Chicana feminist historiography. Pérez then reconstruct history in a way that breaks the destructive cycles of patriarchy. She crosses many boarders as she takes nationalist history and traverses it into a Chicana Feminism, and by doing so she rewrites history from the perspective of a decolonial imaginary.
In the poem “To live in the Borderlands means you”, the borderlands become a place of change, such as changing from just one culture or race into a diverse culture or race and not-belonging. (Singh, A., & Schmidt, P. 2000). The poem describes how the author’s own background ethnicity people, mixicanas, identifies people like her, chicanas, as “split or mixture that means to betray your word and they deny “Anlo inside you.” (Anzaldua, F. 1987). The poem describes that the borderland is a place of contradiction, such as of home not being a home.