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Essays on chicano literature
Mexican culture
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In the book Drink Cultura by Jose Antonio Burciaga talks about how it is not easy to get into one place and get anything you want in this world or something you wish for, but it’s something you have to work for, like any other person. It also explains how it is being an immigrant, and how it is to grow up in the United States as in immigrant and how had it is, and the obstacles that as in immigrant we have to overcome. Antonio Burciaga specifically talks in his book the Chicano history, the language that we speak as a person, the family values and how we as a Chicano stick together. One quote of Burciaga is “Naces pendejo, mueres pendejo --- You were born a pendejo and you will die a pendejo (Burciaga10)”. This particular quote caught my attention because the author gives you a taste of what he experienced, and what kind of language they used. “When the wells of emotion are filled only by resentment, a crying sense of injustice, racist, affronts, deliberately designed frustrations to personal development and social worthiness (Burciaga131)”. This quote talks about how we as Chicanos have the motivation by bringing in our passion from the past, but as soon as someone brings that wall down of us having that one positive outcome, we can go into a lot of resentment towards other people, and think to ourselves at some point that we are worthiness. In chapter “The Motherland” the author talks about the pride people take about being Latinos, he talks about being back in Mexico and how it’s all so different once you’ve lived on the other side, a quote that gives you a mental picture would be “Many white Euro-Mexican will shrug their shoulders, declare they are 100 percent Mexican do not partition or categorize their ancestry. On the contr... ... middle of paper ... ...ll of our lives. We got to change it up a bit, “time for change”. Works Cited Anti-defamation League. “Arizona: The Key Players in the Anti-immigrant Movement.” Adi.org. 2013. Web. 19 Oct 2013. Arizona. House of Representatives. House Bill 2281. Forty-ninth Legislature, Second Regular Session. 2010. Archibold, Randal. “Arizona Enacts Stringent Law on Immigration.” Nytimes.com. 23 April 2010. The New York Times. Web. 19 Oct. 2013. Horne, Tom. “An Open Letter to the Citizens of Tucson.” 11 June 2007. Print. “Proposed Amici Curiae Brief of the National Association of Chicana & Chicano Studies, et al.” Acosta v. Huppenthal. Case No. CV-10-623-TUC-AWT. (United States District Court for the District of Arizona 2012). Burciaga, Jose Antonio. Drink Cultura; Chicanismo. 1993. Cooper, Anderson, dir. "Arizona's New Controversy." Anderson Cooper 360 degrees. 12 05
In Richard Rodriguez’s “Proofs,” Mexican immigrant’s destination is described, as well as their perceptions and expectations of America. Rodriguez describes the passage to the United States as difficult, yet worthy. He states: “The city will win. The city will give the children all the village could not- VCR’s, hairstyles, drum beat. The city sings mean songs, dirty songs. But the city will sing the children a great Protestant hymn.You can be anything you want to be.” He also states: “Mexico is poor. But mama says there
This is critical for the readers to know the show the bias, injustice, and premeditated ignorance of the United States educational system. It also demonstrates that Chicano Studies is not important regardless of the Hispanic population in this supposed “free” country. It seems as if the Chicano Studies was made only to fail by keeping it under funded and understaffed. By doing so, it has an affect on keeping away good scholars to maintain the historical development of Hispanics in the United States as well as its own history.
Preceding her youth, in 1977, Anzaldua became a High School English teacher to Chicano students. She had requested to buy Chicano texts, but was rejected to do so. The principal of the school she worked for told her, in Anzaldua’s words: “He claimed that I was supposed to teach “American” and English literature.” She then taught the text at the risk of being fired. Anzaldua described, “Being Mexican is a state of soul – not on of mind.” All in all, the reprimanding she had to endure only made her stronger: “Until I can take pride in my language, I cannot take pride in myself.” It led to Anzaldua embracing her Mexican culture even more, contrary to shoving it aside. Anzaldua transformed her beliefs into something both cultures can applaud, and be honored
II. After additional research, I have decided to talk more about the topic of Chicano and Chicana education.
Armando Rendon in his landmark 1970 wrote the book I am a Chicano. This book is about how activist in the Chicano movement pointed to an empty monolog of the word Chicano. Chicano means an activist. Chicanos describes themselves it was a form of self-affirmation; it reflected the consciousness that their experiences. Chicanos means, nations, histories, and cultures. This book talks about how Mexican American also used the term of Chicano to describe them, and usually in a lighthearted way, or as a term of endearment. In a text it talks how Chicanos haven’t forgotten their Mexican origins, and how they become a unique community. The book talks about how Mexican American community’s long-suffering history of racism and discrimination, disenfranchisement, and economic exploitation in the United States. The
Although our society is slowly developing a more accepting attitude toward differences, several minority groups continue to suffer from cultural oppression. In her essay “How to Tame a Wild Tongue,” Gloria Anzaldúa explores the challenges encountered by these groups. She especially focuses on her people, the Chicanos, and describes the difficulties she faced because of her cultural background. She argues that for many years, the dominant American culture has silenced their language. By forcing them to speak English and attempting to get rid of their accents, the Americans have robbed the Chicanos of their identity. She also addresses the issue of low self-esteem that arises from this process of acculturation. Growing up in the United States,
Kuttner, Robert. "Illegal Immigration: Would a National ID Card Help?" Business Week August 26, 1991.
Like many Chicanos, she developed a strong sense of cultural belonging. This is primarily due to discrimination amongst neighboring Mexicans, whites, and anyone in between. Latinos and latinas would attack her, saying “...cultural traitor, you’re speaking the oppressor’s language, you’re ruining the Spanish language” (Anzaldua 412). It was this ethnic struggle that drove her to latch onto her cultural background so strongly. In the personal narrative “How to Tame a Wild Tongue” by Gloria Anzaldua, Anzaldua states “When other races have given up their tongue, we’ve kept ours. We know what it is to live under the hammer blow of the dominant norteamericano culture” (Anzaldua 419) when referring to the resilience of her native people. She states this in response to other cultural groups having abandoned their language, meanwhile they retained theirs. The Chicanos are aware of the harsh standards of North American society. By saying “When other races have given up their tongue, we’ve kept ours,” she means that even when other ethnicities have been pushed to eliminate their languages, her ethnicity stayed strong; they refused to cave in. Likewise, when Anzaldua states “We know what it is to live under the hammer blow of the dominant norteamericano culture,” she draws pride from her culture’s ability to fend off even the most suffocating adversities. In this way, Anzaldua conveys
Chicanx is an idea that emphasizes self-determination; it is essentially a new way of thinking, which in turn reveals a higher sense of “ pride” and “confidence” to pursue a better quality of life. Menchaca’s discusses in “Recovering History, Constructing Race”, how race created a hierarchy among groups based upon skin color and culture. Which relates to what Du Bois mentions about ‘contradiction of double aims’, African Americans as well as Mexican Americans have been labeled as underrepresented groups that are faced with an impossible decision to choose between sticking to their culture or be accepted by American society. However, in the reading, “El Plan de Santa Barbara’s Manifesto” concentrates on the new identity in which Chicanx utilize praxis to ultimately abandon the objectionable image created by Anglo-Americans and create a positive imagine that will ultimately result in success of the Chicanx community. This reading examines an attempt to mend Du Bois’ ‘contradiction’ by highlighting the importance of higher education, social equity, and the ability to stay true to themselves while staying close to their respective communities.
The strong voices of Arizona’s new immigration law are, Governor Jan Brewer, State Senator Russell Pearce (R), and the infamous lawyer Kris Kobach. Legal Director of Southern Poverty Law Center {SPLC}, Mary Bauer, states that some of the personalities behind Arizona’s new immigration law are highly suspicious. State Senator Russell Pearce (R), in 2006 forwards an email to his neo-Nazi supporters d...
Silko, Leslie Marmon. (1994). "The Border Patrol State." The Nation, vol. 259, no. 12, October 17, pp. 412–416.
According to Anzaldua, “ Chicano Spanish is considered by the purist and by most Latinos deficient, a mutilation of Spanish”(Anzaldua 32). The Chicano Spanish versus Spanish conflict that occurs in Latino society is a prime example of people considering themselves to be right in a situation where there is not a right answer. The Latino’s who speak Spanish that they believe to be normal are disturbed by the Spanish language changing. They believe that their own views are being challenged, they believe that they are correct, and they believe that anyone who challenges their views is inferior. The people who view all other views are, in reality, just trying to make themselves look more powerful. Like in Tan’s essay, people demeaned others in order to promote their own views, therefore, gaining power over the others who they demeaned. According to Tan, “ She said they would not give her any more information(...) And when the doctor finally called her daughter, me, who spoke in perfect english-- lo and behold-- we had assurances the CAT scan would be found”(Tan 2). The doctors treated Tan’s mother differently due to her use of what they considered “broken language”, leading to her being treated inadequately. People have an image of what they consider to be the right English, anyone who does not speak the right English is usually considered to be uneducated. In both Tan’s and Anzaldua’s essays, the lack of open-mindedness is one of the reasons that people want to become more powerful than others. People fail to realize that what they believe in is not always the right answer, like with stereotypes, the people are trying to gain power over others in order to make themselves seem more
Latinos who were raised in the United States of America have a dual identity. They were influenced by both their parents' ancestry and culture in addition to the American culture in which they live. Growing up in between two very different cultures creates a great problem, because they cannot identify completely with either culture and are also caught between the Spanish and English languages. Further more they struggle to connect with their roots. The duality in Latino identity and their search for their own personal identity is strongly represented in their writing. The following is a quote that expresses this idea in the words of Lucha Corpi, a Latina writer: "We Chicanos are like the abandoned children of divorced cultures. We are forever longing to be loved by an absent neglectful parent - Mexico - and also to be truly accepted by the other parent - the United States. We want bicultural harmony. We need it to survive. We struggle to achieve it. That struggle keeps us alive" ( Griwold ).
The struggle to find a place inside an un-welcoming America has forced the Latino to recreate one. The Latino feels out of place, torn from the womb inside of America's reality because she would rather use it than know it (Paz 226-227). In response, the Mexican women planted the seeds of home inside the corral*. These tended and potted plants became her burrow of solace and place of acceptance. In the comfort of the suns slices and underneath the orange scents, the women were free. Still the questions pounded in the rhythm of street side whispers. The outside stare thundered in pulses, you are different it said. Instead of listening she tried to instill within her children the pride of language, song, and culture. Her roots weave soul into the stubborn soil and strength grew with each blossom of the fig tree (Goldsmith).
...abriel Medina. "Some Mexican immigrants experience discrimination at the hands of their fellow citizens." Nebraska mosaic. Nebraska School of Journalism, 15 Nov. 2011. Web. 21 Nov. 2013.