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Ana Castillo’s So Far from God (1993), begins its tale by immediately immersing the reader in the full drama that is typical of a Spanish soap opera describing the lives of five Hispanic women. The oldest daughter, Esperanza, wants to make a name for herself and succeeds in doing so by leaving Tome. Fe wants a normal life that she will never be able to have in Sofia’s household. Caridad is a simple soul that would have been content with her high school sweetheart had he not cheated on her. The youngest daughter, La Loca Santa, dies at age three and is resurrected to pray for the people. Lastly, Sofia turns out to be the strongest of the women in the novel by taking a stand for what she believes is right. Castillo uses Sofia and her four daughters to express her negative and distrustful view of patriarchy and oppression of women through class, gender and sexuality.
Castillo first shows the reader her distrust of patriarchy and its vertical structures through La Loca Santa’s death. The first structure under scrutiny here is the Catholic Church. After La Loca awakens she throws herself into the air and lands on the top of the Church, saying that those below her carry the same scent that she had smelled while in hell. With Loca high above the others she can be seen as a “substation” for a new Chicana Christ figure (Delgadillo 895). She tells those gathered below that she has been sent back to pray for them so that they would be able to see their Creator in heaven. Father Jerome pleads with her to come down so that the congregation could pray for her. She then reminds him that it is she that was sent to pray for them. With La Loca in the position of a Christ figure of the system, the structure of the system, in this case religion,...
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...Far From God. New York: W.W. Norton & Company, Inc., 1993. Print.
Christopher, Renny. "A State of Courage and Wisdom...Not an Uncontrollable Participation in Society: Ana Castillo's Novel of Feminist and Working-Class Resistance." Class of Its Own: Re-Envisioning American Labor Fiction. (2008): 189-200. Print.
Delgadillo, Theresa. "Forms of Chicana Feminist Resistance: Hybrid Spirituality in Ana Castillo's So Far From God."Modern Fiction Studies. 44.4 (1998): 888-914. Delgadillo, Theresa. "Forms of Chicana Feminist Resistance: Hybrid Spirituality in Ana Castillo's So Far From God."Modern Fiction Studies. 44.4 (1998): 888-914. .
Rodriguez, Ralph. "Chicana/o Fiction from Resistance to Contestation: The Role of Creation in Ana Castillo's So Far From God."MELUS. 25.2 (2000): 63-87. Print.
It is influenced by her grandmother, Esperanza Ortega’s life story and her experience from when she fled from Mexico to California. While it may be a fictional story, it is personally inspired by a close family member who lived through similar challenges. In addition, I appreciate how the author has done extensive historically based social research to allow the story to be as authentic as possible. Moreover, I chose this novel because it takes place during the Great Depression period focusing on the agricultural labor camps. I have no previous knowledge specifically in this area, and would like to learn and understand how this certain place and era affected people’s lives, society, environment, and
In So Far From God, Ana Castillo uses Magical Realism, a technique in writing fiction that fuses the real and the fantastic, to empower Sofi, the novel's protagonist, to rebel against cultural inequities, religious oppression, and political establishments. After La Loca’s magical resurrection, Father Jerome, a male figure who represents the Catholic church, attributes La Loca’s unexplained reawakening to the devil. However, Sofi, La Loca’s mother, refuses his interpretation and regards her daughter’s resurrection as a miracle of God. A sign that foreshadows Sofi and La Loca rebellion against the male-dominated church. Interestingly, instead of going to the church, people come from all over the region in hopes of receiving La Loca blessing—an
Junot Diaz’s novel The Brief Wondrous Life of Oscar Wao is focused on the hyper-masculine culture of the Dominican, and many argue that his portrayal of the slew of women in the novel is misogynistic because they are often silenced by the plot and kept out of the narration (Matsui). However, Diaz crafts strong women, and it is society that views them as objects. The novel recognizes the masculine lens of the culture while still examining the lives of resilient women. In this way, the novel showcases a feminist stance and critiques the misogynist culture it is set in by showcasing the strength and depth of these women that help to shape the narrative while acknowledging that it is the limits society places on them because of their sexuality
Torres, Hector Avalos. 2007. Conversations with Contemporary Chicana and Chicano Writers. U.S.: University of New Mexico press, 315-324.
In Ana Castillo’s, So Far From God, the novel focuses on the character Sofi and her four daughters. Castillo narrates the women’s life situations all whilst portraying the negative effects of a male dominant society and the manipulation of women. Sofi is an independent single mother who has completely devoted herself to her daughters. She taught her daughters how to survive without a dominant male in their life, although throughout the novel they come into contact with several men who lead them into severe situations. The unjust deaths of her daughters led her to becoming a leader of her community. The third eldest, Fe, was a victim of an unjust work environment. The youngest, La Loca, was a victim of AIDS.
Figueredo, Maria L. "The Legend of La Llorona: Excavating and (Re) Interpreting the Archetype of the Creative/Fertile Feminine Force", Latin American Narratives and Cultural Identity, 2004 Peter Lang Publishing, Inc., New York. pp232-243.
The main character in “Woman Hollering Creek” is Cleόfilas Enriqueta DeLeόn Hernández, a woman who leaves her home in Mexico to marry a man, Juan Pedro Martinez Sánchez, in Texas. Flowing behind Cleόfilas’ new house in Texas, is a stream named Woman Hollering. Cleόfilas imagines her marriage to be filled with joy and love. To Cleόfilas’ surprise, Juan Pedro is a vile husband that is both physically and verbally abusive. Cisneros brings attention to a recurrent issue within the Chicana community. According to The University of Texas Health Science Center at San Antonio, “The majority of abused women, (75%) of Mexican-American women reported spousal abuse”
Writing in the 20th century was great deal harder for a Chicano then it was for a typical American at this time. Although that did not stop this author, Sandra Cisneros. One of her famous novels, Woman Hollering Creek was a prime example of how a combined culture: Mexican-Americans, could show their pride and identity in this century. In conjunction, gave the opportunity for women to speak their voice and forever change the culture of Latino/a markets. Not only did it express identity/gender roles of women and relationships, but using these relationships to combine the cultures of Mexican and American into a hybrid breed. This novel, should have been a view-point for the future to show that there is more to life than just gender and race. Concluding this, the articles that helps define this is “The Latino/a Canon and the Emergence of Post-Sixties Literature” and “What is called Heaven”.
She is the one that refuses to oblige to societal orders. She is the “Shadow-Beast” (38) with “Chicana identity grounded in the Indian woman’s history of resistance” (43). Although alienated physically, Anzaldua is “immobilized” (43) mentally the more confined she becomes in a culture engulfed in pure oppression. She claims her “shadow-beast” as the depiction of her highly wanted independence as an individual human being, which eventually forces her to leave her family behind to find herself separately from the “intrinsic nature buried under the personality that had been imposed” (38) for people like Anzaldua for many years. Her push for rebellion sets a voice for the silenced anger and pure resistance against the ostracism of herself, her family, culture, and the white-washed society she has been born into. To be the only Chicana, lesbian, and rebellious woman in her family is considered sinful, as women, according to Anzaldua, in Mexico only have “three directions she could turn: to the church as a nun, to the streets as a prostitute, or to the home as a mother” (39). Noticing that women are culturally restricted to these roles, Anzaldua creates the opposite role for herself claiming to take the “fourth choice” by “entering the world by way of education and career and becoming self-autonomous persons,” (39), which she uses to her advantage to transform the prolonged oppression into her long awaited freedom to live as an openly queer woman
Family is one of the most important institutions in society. Family influences different aspects of a person’s life, such as their religion, values, morals and behavior. Unfortunately, problems may arise when an individual’s belief system or behavior does not coincide with that of family standards. Consequently, individuals may be forced to repress their emotions or avoid acting in ways that that are not acceptable to the family. In the novel The Rain God, written by Arturo Islas, we are presented with a story about a matriarchal family that deals with various conflicts. One major internal conflict is repression. Throughout the novel the characters act in strange ways and many of the family members have internal “monsters” that represent the past that they are repressing. In his article, “The Historical Imagination in Arturo Islas’s The Rain God and Migrant Souls”, Antonio C. Marquez’s implicitly asserts a true idea that The Rain God is a story about repression. Marquez’s idea can be supported from an analysis of secondary sources and a reading of the primary text.
Bergmann, Emilie. "Abjection and Ambiguity: Lesbian Desire in Bemberg's "Yo, la peor de todas." Hispanisms and Homosexualities. Ed. Sylvia Molloy and Robert McKee Irwin. Durham: Duke UP, 1998.
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).
Suaréz, Lucia M. “Julia Alvarez And The Anxiety Of Latina Representation.” Meridians: Feminism, Race, Transnationalism 5.1 (2004): 117-145. SocINDEX with Full Text. Web. 25 Mar.2014.
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
Besides the stigma that La Loca experiences in society due to her supernatural mystery, she becomes exposed to the power of the Chicana cultural beliefs, which forces her to seek community in the natural world rather than human society. La Loca is able to view without prejudice how women and men have strayed far from the light of God. The community views La Loca as the ‘devil’s’ child and excludes her from being capable of exhibiting human characteristics. Consequently, this contributes to La Loca’s borderland