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Chicano/as and Mexican have the similar culture and yet it is different. In the short story, it explores the culture difference on ‘freedom’ within Mexicans and Chicanas based on the characters P.O.V, archetype, and the ironic name title.
Alma Luz Villanueva is the author of, In Weeping Woman: La Llorona and Other Stories. It has the short story, “Free Woman”, it’s about four Chicanas doctors name: Maria, Marta, Yolanda, and Consuelo. They are in a Mexico resort for a job convention. While the four are having fun in the beach, the Mexicans men and waitresses are judging them for their lifestyle. One of the doctors asked her friends, their “fantasy of a perfect orgasm”, which each of them does. One by one, the Chicanas reveal their answers
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without judgement from the group. Towards the end, a young bus boy gets bold and secretly tells one of them that he likes her. She returns to him and response, “tonight”. At first, it was an interesting short story and wonder why the author wrote this. However, rereading it, this short story is like a reflection of two different culture. The title of the short story is ironic because the Mexican women defines ‘free’ as the freedom of being single and having no shame. Meanwhile, the Chicanas woman define freedom to be able to explore their sexuality. For example, Lupe and Juanita are maids in the resort, they noticed the four doctors sunbathing in the beach. Quickly they judged them by the way they dress in their bikinis and one piece. Juanita called them, “whores”, because she is assuming, that they are single. Being a single woman in Mexico or any Hispanic culture, is frown upon because at a young age, women are supposed to be married and have a family. Therefore, being single is like saying this woman is wasting her youth and is sleeping around even though it is not true. This is the reason, she mentions her husband, “wouldn’t let me go about by myself” (76) and that she,” rather be a mother than a whore.” (76). She does not want to be judge like how she is judging them. Meanwhile, Lupe does not consider them as ‘whore’, but as a ‘free woman’ (76). For her, being single means independent because those women had the freedom of having an education rather than being tied down in marriage. They both know that they are doctors, but they had no idea that two of them are married. The Mexican men and the bus boy judge the ladies, but not because their women’s role, but their heritage.
The author used archetype by the Mexicans calling: Maria, Marta, Yolanda, and Consuelo a ‘gringas’ multiple times, to emphasize the way they treat them behind their back. The four women are Mexican- American also known as Chicanas. And yet they consider them to be ‘gringas’ a Spanish word for a female English-speaker, anyone who is from the United States. For example, in the beginning, the Mexican men wanted to get the females attention, but over time they were discussing about them. One of them said, “they’re all gringas, no matter what color they are” (71). Meaning, that although they are Mexican-American, the Mexicans will only see the American part of their heritage. Even the bus boy thought the doctors to be ‘gringas’ too based on their Spanish speaking skills. He thinks that their Spanish is, “forced, self-conscious, too perfect, like from the books” (72). This implies that he believes that their Spanish is not natural like they only learned it for their job. As in Blood Lines Myth Indigenism and Chicana/o literature, Sheila Marie Contreras wrote an analyze piece on “Free Woman”. It agrees the fact that the racial identity on the, “Chicanas’ gringa statue is assigned based on their behavior” (159). The Mexicans from the short story will see the doctors as …show more content…
Americans. Each of the four women have ‘freedom’, but each of the three women, do not let their fantasy to come true because it does not fit in with the social normality. In other words, they restrain their desire except for one. For example, since Marta asked about their “perfect orgasms”, she was the first one. In her fantasy it was having intercourse with fraternal twins in a meadow. This shows that she would want to live her life dangerously since public sex is illegal and because she was married in her twenties, she would like to regain her youth. Maria’s fantasy is being with four men at the same time with a room full of mirrors. This shows that she needs to love herself more or being egocentricity because she is the only one who has two children and she dislike her stomach. She describes her stomach as being a “beer belly” and has stretch marks. Towards the end of the imaginary scene, the men tell her that she is beautiful repeatedly. A reminder that she is a beautiful woman. Yolanda’s fantasy is being on brightly lit stage while an older man has sexual intercourse with her; meanwhile there is an audience watching them. This shows that she needs more confidence because whenever she is with husband, Alfred, they would do it with the light off rather than on like in her make-believe. Each of them has the desire and yet they do not have the will power to do it. Luz Villanueva had described each of the woman’s fantasy and yet one of them did not get a full description.
Consuelo is a single Chicana woman who did not get married at any age and she knows exactly what she wants. As in page 69, she sent back her drink until the bartender gets it right. She was the only one for the bartender to give her a nickname, La Doctora Puta. It means, The Bitch Doctor in English. Since she was demanding with her drink and he did not like her attitude. The author did not describe her fantasy because she is going to achieve it. It was implying that she was going to do her fantasy because she wanted to have intercourse with a virgin and the bus boy was interest in her. He secretly declares to her, that he likes her and then asked if she likes him which she reply, “tonight” (79). The reason why she was different from her friends is because she was the one who is truly a free
woman. In conclusion, in the short story, “Free Woman”, it explores the characters points of view, words choices, and the ironic of the situation. The two-different culture have their own definition of being a free woman. Since the Mexican females think being a free woman as being independent and having an education. Meanwhile the Chicanos, being a free woman means to be self-confidence.
The two short stories, “Never Marry a Mexican” by Sandra Cisneros and “Maria de Covina” by Dagoberto Gilb, read were attention-grabbing to say the least. There were several similarities within the two, such as their plot, theme, and actions of the main character. While there are all of those similarities, there are plenty of differences as well. Some examples of these differences include setting, literary elements, and thoughts of the main character.
The author highlights the Latino stereotypes and their effects on those stereotyped and on society. By carrying out a satirical tone, the author is able to manifest how Mexicans are treated; thus, achieving this through the secretary’s rejection of each character represented. The satirical tone elucidates on how people may acknowledge their own prejudices and comprehend how Mexicans feel. Through the Mexican-American character, the author makes it clearly evident of an attempt to end prejudice in itself. The author illuminates the ludicrous hypocrisy behind labeling; this play serves to help society see the injustice of their opinions and to meet their
Rather, it criticizes this culture through its portrayal of women. The narrative is focused on a male and is told by a male, which reflects the male-centered society it is set in. However, when we compare how the narrator views these women to who they really are, the discrepancies act as a critique on the Dominican culture. Yunior, who represents the typical Dominican male, sees women as objects, conquests, when in fact their actions show their resistance to be categorized as such. Beli, whose childhood was filled with male domination by Trujillo and the family she worked for, attempts to gain power through sexuality, the avenue the culture pushes women toward. This backfires, creating a critique of the limited opportunities available for women. La Inca portrays a different side to this, working quietly but in ways that are not socially acceptable through self-employment. Society attempts to cage these women, but they continue to fight against it. Diaz, in an interview, quoted James Baldwin, stating, “Not everything that is faced can be changed, but nothing can be changed until it is faced" (Fassler). He exhibits the misogyny in the system but does not support it, rather critiques it through strong female characters. By drawing attention to the problem, the novel advocates for change. Diaz writes, at the end of part 1, “Nothing more exhilarating… than saving yourself by the simple act of waking”
Torres, Hector Avalos. 2007. Conversations with Contemporary Chicana and Chicano Writers. U.S.: University of New Mexico press, 315-324.
At the beginning of the story, the protagonist, Cleofilas, had an illusion that all romances are like the ones she has seen on television. However, she soon realizes that her relationship with Juan Pedro was nothing like what she had dreamed it would be. Cisneros wants to emphasize the idea that when men bring home the primary source of income in the family, they feel they have power over their wives. Cisneros uses Juan Pedro in the story to portray this idea. For instance, Cleofilas often tells herself that if she had any brains in her, she would realize that Juan Pedro wakes up before the rooster to earn his living to pay for the food in her belly and a roof over her head (Cisneros, 1991, p.249). Cisneros wants to make a point that when men feel that they have power over their wives, women begin to feel a sense of low self-worth.
of the native tongue is lost , certain holidays may not be celebrated the same , and American born generations feel that they might have lost their identity , making it hard to fit in either cultures . Was is significant about this book is the fact it’s like telling a story to someone about something that happened when they were kid . Anyone can relate because we all have stories from when we were kids . Alvarez presents this method of writing by making it so that it doesn’t feel like it’s a story about Latin Americans , when
In “How to Tame a Wild Tongue,” Gloria Anzaldúa explains the implications of living under the influence of two cultures. She begins with a story of how she was punished by a teacher for correcting the pronunciation of her name. Anzaldúa gives the reader anecdotes about her life in a dual culture society, explaining the trials of accepting her heritage, fighting to find her place in Mexican or American society, and establishing herself as a proud Chicana.
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
The popular revolutionary poem “I am Joaquin” by Rodolfo Corky Gonzales influenced many Chicana/os to embrace their heritage in the Chicano Movement in the 1960s. The poem created psychological work for the Chicano identity. Moreover, this poem developed and promoted social consciousness, commitment to activism, and cultural pride for many Chicanos. However, Gonzales primarily focuses on the identity and struggles of a Mexican-American male which excludes other narratives. Thus, the lack of inclusivity influenced me to recreate the popular poem, which centers on women from Central America who are rarely acknowledged in Chicano Studies. Therefore, our poem “I am Dolores” is focused on these three main themes: empowerment of women of color, resistance
The contrast between the Mexican world versus the Anglo world has led Anzaldua to a new form of self and consciousness in which she calls the “New Mestiza” (one that recognizes and understands her duality of race). Anzaldua lives in a constant place of duality where she is on the opposite end of a border that is home to those that are considered “the queer, the troublesome, the mongrel and the mulato” (25). It is the inevitable and grueling clash of two very distinct cultures that produces the fear of the “unknown”; ultimately resulting in alienation and social hierarchy. Anzaldua, as an undocumented woman, is at the bottom of the hierarchy. Not only is she a woman that is openly queer, she is also carrying the burden of being “undocumented”. Women of the borderlands are forced to carry two degrading labels: their gender that makes them seem nothing more than a body and their “legal” status in this world. Many of these women only have two options due to their lack of English speaking abilities: either leave their homeland – or submit themselves to the constant objectification and oppression. According to Anzaldua, Mestizo culture was created by men because many of its traditions encourage women to become “subservient to males” (39). Although Coatlicue is a powerful Aztec figure, in a male-dominated society, she was still seen
Gonzalez, Araceli. “Discussion #2.” Chicano Studies 10. University of California Davis. Wellman 229. 8 October 2013.
Crouch, Ned. Mexicans & Americans : Cracking The Cultural Code. NB Publishing, Inc., 2004. eBook Collection (EBSCOhost). Web. 21 Nov. 2011.
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).
This essay is about two sisters, Bharati and Mira, who move from India to America to pursue their dreams, achieve their goals, and further their education. Mira wants to continue her Indian heritage and move back to their homeland in India but Bharati wants to create a new lifestyle and experience different cultures in America. Bharati understands that America is full of different cultures that become one American culture but Mira chooses to go against her sister’s beliefs. Mira would much rather live in a gorgeous mosaic rather than a melting pot because her culture would be accepted in a place where diversity is encouraged to benefit a nation. In the essay “The Myth of the Latin Woman”, Judith Ortiz Cofer talks about her life in America as Puerto Rican. She uses her own experiences to describe the difficulties her culture faces when living America. She wanted to fit in with everyone else but couldn’t because of the stereotypes she faced. She believes the challenges that she faced weren’t only because of the fact that she was an immigrant, but also because she was a woman. Cofer would also rather live in a gorgeous mosaic so she could feel more accepted by others around
...Halevi-Wise, Yael (1997). Story-telling in Laura Esquivel's Como Agua Para Chocolate. The Other Mirror: Women’s Narrative in Mexico, 1980-1995. Ed. Kristine Ibsen. Westport, CT: Greenwood Press, 1997. 123-131.