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Cultural analysis review
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Culture and Migration: Visiting a Curandera
If a person had never experienced it before it would probably be strange but through stories and personal experiences the setting was familiar and inviting. Curanderas are almost the equivalent of over-the-counter medicine for Latinos, not really, but close. If there is a symptom it is easier, faster and more comforting to visit the local curandera than it is to visit a doctor. Doctors require tests and until they are certain of the illness, their remedy is Tylenol.
Typically, curanderas treat individuals in rooms inside their homes. The curandera we interviewed, Rosa heals in her home and has a small porch that serves as the waiting room which people are lucky if they find a seat because usually curanderas have many patients that are waiting to be cured. As the door opens you can feel your eyes adjust to the dim light within the narrow stretch of porch but once focused it is evident that standing is not an option because there are at least twelve other people waiting for “la mano santa” roughly translated means the curanderas heavenly touch.
Sitting there it is difficult not to listen in on the many conversations that people are engaging in, while waiting. So many different voices all whispering because in the next room everyone knows that the curandera is healing; using her spiritual tools (prayer) to cure. Two women sitting to the right of us were having a detailed conversation about their reasons for coming to the curandera. The younger women with skin the color of “canela” (cinnamon) as is typical among Latinas was sharing her story with an elderly women that seemed to be in her early sixties, she had so many laugh wrinkles around her eyes and mouth that it was easy to diverge into another train of thought about the type of life that the old women might have lead. The younger girl was telling the older women that she works at the United Postal Service (U.P.S.) unloading boxes from the back of semi-trucks. This is where she was injured, in an attempt to pick a box she hurt her shoulder. The elderly woman asked her a series of questions such as why she worked at a place that seemed so labor intensive and if see complained to her supervisor. What was
The cultural identity that contributes to the poor health outcome of Senora Vasquez is that initially she doesn’t want to receive treatment from the hospital upon having a burned leg. Since they don’t have enough money to support the treatment Senora Benita has stop drinking the antibiotics and changed the dressing for only few times which makes the site become more infected. Prior to that, upon having the burns she put some lard or butter to the site and some herbs, which is not proven to be helpful in treating burn areas this lead to infection of the patients burn site. Also, self-care beliefs, the tendency of using home remedies, which was perceived as minor problem, was not given attention
As much as men are working, so are women, but ultimately they do not face the same obstacles. For example, “Even if one subscribes to a solely economic theory of oppression, how can one ignore that over half of the world's workers are female who suffer discrimination not only in the workplace, but also at home and in all the areas sex-related abuse” (Moraga 98). This gives readers a point of view in which women are marginalized in the work place, at home, and other areas alike. Here Moraga gives historical accounts of Chicana feminists and how they used their experiences to give speeches and create theories that would be of relevance. More so, Moraga states how the U.S. passes new bills that secretly oppress the poor and people of color, which their community falls under, and more specifically, women. For instance, “The form their misogyny takes is the dissolution of government-assisted abortions for the poor, bills to limit teenage girls’ right to birth control ... These backward political moves hurt all women, but most especially the poor and "colored." (Moraga 101). This creates women to feel powerless when it comes to control one’s body and leads them to be oppressed politically. This places the government to act as a protagonist, and the style of writing Moraga places them in, shines more light to the bad they can do, especially to women of color. Moraga uses the words, “backward moves”
She names a few of the men who came the first time and it seemed that the person asking the questions was not convinced. She then went on to talk about the African Americans that had been whipped by the KKK, and again the person seemed skeptical by saying; “you have seen those people that were whipped?” and Hernandes replies that she has seen the scars. The person questioning also ask Hernandes why she didn’t confront one of the men about his horses that she thought saw and she responded by saying “no sir; if I told them I believed it was them they would have come the next night and killed me.” He also asked why she did not come and make a complaint after the fact and Hernades replied that she was afraid of the Ku Klux Klan. The person asking the questions did not seem to believe her or understand the significance of the
Demetria Martínez’s Mother Tongue is divided into five sections and an epilogue. The first three parts of the text present Mary/ María’s, the narrator, recollection of the time when she was nineteen and met José Luis, a refuge from El Salvador, for the first time. The forth and fifth parts, chronologically, go back to her tragic experience when she was seven years old and then her trip to El Salvador with her son, the fruit of her romance with José Luis, twenty years after she met José Luis. And finally the epilogue consists a letter from José Luis to Mary/ María after her trip to El Salvador. The essay traces the development of Mother Tongue’s principal protagonists, María/ Mary. With a close reading of the text, I argue how the forth chapter, namely the domestic abuse scene, functions as a pivotal point in the Mother Tongue as it helps her to define herself.
This novel is a story of a Chicano family. Sofi, her husband Domingo together with their four daughters – Esperanza, Fe, Caridad, and Loca live in the little town of Tome, New Mexico. The story focuses on the struggles of Sofi, the death of her daughters and the problems of their town. Sofi endures all the hardships and problems that come her way. Her marriage is deteriorating; her daughters are dying one by one. But, she endures it all and comes out stronger and more enlightened than ever. Sofi is a woman that never gives up no matter how poorly life treats her. The author- Ana Castillo mixes religion, super natural occurrences, sex, laughter and heartbreak in this novel. The novel is tragic, with no happy ending but at the same time funny and inspiring. It is full of the victory of the human spirit. The names of Sofi’s first three daughters denote the three major Christian ideals (Hope, Faith and Charity).
Cultural misunderstanding and failure to communicate between Dr. Brown and Arturo’s mother led to his overdose and almost led to his death. Arturo’s medical issues was clouded by cultural misunderstanding and miscommunication by Dr. Brown, by writing the medical prescription which means one thing in English and totally a thing in Spanish, which led to Arturo’s mother to make him take more pills than necessary, in order to make up for the days he missed taking the pills.
In order to describe the reasons of the migration to Canudos it is important to understand what Canudos was and was not. The population of Canudos was not a group of religious fanatics that came together to throw off their oppressors. Instead it was a group of people seeking a viable and dignified existence in a time of economic and spiritual alienation. The people of Canudos were not a homogenous group of barbaric savages, but a cross section of the sertanejo population (Levine p.158). While Canudos did threaten the labor supply of the oligarchy and supported the monarchy, it was not violent in nature. It attracted such a wide range of followers because the main purpose was not to undermine the political or economic order, but to provide survival and safety for pious Christians. The development of Canudos can be seen as a "desperate, yet eminently practical, collective decision to escape intolerable conditions" (Levine p.65).
In The Sport of the Gods, Paul Laurence Dunbar presents a naturalistic look at African American life during turn of the century. This novel is centered on the “Great Migration” which was the decided shift of the black community from the rural South to the urban North beginning in the early 1900s. Dunbar uses the Hamilton family to represent the false sense of agency African Americans possessed within the post-Reconstruction society. The characters within the family are constantly attempting to better their conditions through appearance, relationships, and eventually treachery, but they are powerless in the strict social confines of the Rural South, and even more so to the tumultuousness of the Urban North. In the end of the story, the family is destroyed but their unfortunate dissolution can then implicate readers and become a catalyst for change and unification within the African American community.
For a curandero or anybody that uses and believes in curanderismo each object they use to treat their patient have a specific purpos...
The progression of people into and within the United States has had an essential impact on the nation, both intentionally and unintentionally. Progressions such as The Great Migration and the Second Great Migration are examples of movements that impacted the United States greatly. During these movements, African Americans migrated to flee racism and prejudice in the South, as well as to inquire jobs in industrial cities. They were unable to escape racism, but they were able to infuse their culture into American society. During the twentieth century, economic and political problems led to movements such as The Great Migration and The Second Great Migration which impacted the United States significantly.
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).
Migration is not just about arrival, but also departure and circulation’ (Raghuram and Erel, 2014, p. 150). Explain how different sorts of evidence in DD102 have been used to support this claim.
Catholicism glorifies and represents mothers as the main foundation of the family through the example of the passive and unconditional loving Mary, the mother of Jesus Crist. This idea of the mother as unconditional lover beings has been passed on and reproduced in the Chicana/o community. Gil Cuadros and Reyna Grande through their autobiographical work testify against this predominate idea of the mothers being caring and loving persons. Even though most mothers fall into the norm of a normal mother, normality is subjective, therefore Cuadros and Grande’s work represent the complexities of reality. Grande’s The Distance Between Us and Cuadro’s City of God are autobiographical narratives that incorporate reality as a form of testimonial of existence, an act of healing and resilience. Given that these author’s life experiences can be
My life in early 19th century was very dreadful and scary. I was from a poor family where father goes to work in factories for 12-18 hours a day. I was from Germany. Jews was the most segregated religion in Germany. We did not have full right to do a certain things such as go to certain college to get education, shoe our religion freely to other and enjoy our festival. My father used to get a low wages in work and we have to live with the things we have we have no right to argue back for wages or anything. At that time pneumonia,tuberculosis and influenza were very common dieses. If anybody get sick in family we did not have much money to cure or buy medicine. There was a struggle going on with farmer because industrialist have started making the crops and grains in cheap mony and sell which make the life of farmer hard to live. We also have a little land where we use to farm and live since there is not profit in selling grains than my father start working in factories. My mother used to stay home and prepare food for us. Christian people were persecuting many of my relative and jews...
"I want everybody to know that. I don’t want to portray the sad, serious face of somebody who’s suffered. I want to celebrate life.”Her festivity of life, since realizing her true root a decade ago through a DNA test, has directed her career. In today, she is a congresswoman trying for socially minded change in Argentine politics. she is one of the few outspoken politicians supporting pro-choice reproductive rights legislation. There is another one Miriam Lewin, a survivor of the 1970s detention centers, at her home in Buenos Aires. Miriam Lewin, she is 58 and she was supposed to die. Luckily, she is the survivor. when she was a teenager, she was taken by juta death squad off the street .she was trying to swallow suicide pill that she use to carry with her always.they have no idea what happened to the female when the military took them away, one thing for sure they won’t see them again. The first