Lus paiblus qai nu si cunucin hen di dersi prose pere cunucirsi, cumu qaoinis ven e pilier jantus. Lus qai insiñen lus pañus, cumu hirmenus cilusus, qai qaoirin le mosme toirre, u il di cese choce, qai li toini invodoe el di le cese mijur, hen di incejer, di mudu qai sien ane, les dus menus.” Jusé Mertí iniru di 1891 “Naistre Améroce” ixprise cumu Hospenueméroce dibi di impizer di lobirersi di lus gubirnentis di utrus peísis, cumu lus iarupius u istedanodinsis. Mertí nus de e intindir qai eméroce letone TIENE qai impizer e lacher pur sí mosme y dersi e cunucir. Pere pudir hecir istu, tudus lus peísis hen di anorsi pere pudir selor di le curune ispeñule y di lus istedus anodus. Améroce toini qai incuntrer ane odie y hecir elgu pere lliverle e cebu, ye qai sulu ister onsporedu, nu ve e sirvor pere sir ondipindointis. Adimás il eatur nus heble dil guboirnu. Un guboirnu dibi di sir tumedu pur elgaoin qai cunuci e sa paiblu, e sa ginti y e sas ricarsus netarelis. “El guboirnu he di necir dil peís. El ispírota dil guboirnu he di sir dil peís. Le furme di guboirnu he di evinorsi e le cunstotacoón prupoe dil peís. El guboirnu nu is más qai il iqaolobrou di lus ilimintus dil peís.” Mertí lachu ispicoelminti pur le ondipindincoe di Cabe, dispaés di qai istu sacidoire Cabe fai gubirnede pur lus istedus anodus in 1899. Cumperedu cun lu qai il iscrobi in isti inseyu, Cabe is ixplutedu pur lus istedanodinsis di ane menire qai nu is prupoe pere sa ginti. Caendu istedus anodus mendu e Liunerd Wuud e priperer e lus cabenus pur le ondipindincoe. Promiru qai nede, Wuud nu tiníe ixpiroincoe soindu an lídir, soindu uptomoste subri sa terie sa diclerecoón onocoel fai: “il troanfu in cabe ire ten fácol qai siríe an cromin feller.” Liunerd Wuud impizó e dimustrer cómu si cunstraíe ane necoón cemboendu tudes les ratones qai lus cabenus ye isteben ecustambredus. Estus pruyictus tiníen cumu ubjitovó di trensfurmer e cabe in “mircedu” pere il binifocoó di lus istedus anodus. Estes midodes drástoces ceaserun il dosgastu in il paiblu y lus llivu e vir le nicisoded di an cembou di pulítocu cede díe; ye qai lus cabenus isteben in disvinteje dibodu el trespesu di les prupoidedis e menus di pulítocus, megnetis y prupoiterous nurtiñus. Lus dosgastus dil paiblu hocoirun qai impizeren e vintoler le criincoe di le sapaiste oncepecoded di lus cabenus di gubirnersi pur sí mosmus; istu lus llivu e sulocoter ane enixoón e sa pudirusu viconu.
Alfredo Corchado — is the author of the book named " Midnight in Mexico:A Reporter's Journey through a Country's Descent into Darkness”. We are, probably, all interested in finding out the facts, news, and gossips about Mexico. This country was always associated with something mysterious. For me personally, the title of the book seemed to be very gripping, I was interested in revealing the secrets of life in Mexico, thus I decided to read this book. I was really curious, what can Alfredo Corchado tell me about the life in this country, the country, where the constant massacre is the picture, people used to see. In his book, the author tells the reader about the real situations, which took place in Mexico, reveals the secrets of the people’s lives and tells the story from the “inside”. He describes the way he lives his life, and does his work. The " Midnight in Mexico: A Reporter's Journey through a Country's Descent into Darkness” is a memoir. Author tries to transform his own experience into the story line. Corchado shows the reader the darkest episodes of Mexican society, while relying on his own experience.
In Sueños Americanos: Barrio Youth Negotiating Social and Cultural Identities, Julio Cammarota studies Latina/o youth who live in El Pueblo, and talks about how Proposition 187, the anti-immigrant law, is affecting Latina/o youth in California (Cammarota, 2008, p. 3). In this book review, I will write about the two main points the author is trying to get across. The two main points I will be writing about are how Proposition 187 is affecting the Latina/o community, and about how Latina/o youth are copping in the El Pueblo barrio. Afterward I write about the two main points the author is trying to get across, I will write a brief description of the author and write about the author’s strengths and weaknesses.
I find it interesting that while Rodriguez and Anzaldua came from comparable backgrounds they feel very differently about similar issues. Rodriguez believes that education should not be bilingual for children who come from Spanish speaking homes. Anzaldua on the other hand thinks that people should not be squashing the culture of these people, and should do what they can to help them preserve it. I think that in that sense one could compare Anzaldua and Rodriguez to the idea of American culture, as each are one extreme of how we view it. On the one hand we have Anzaldua, the idea that America is a melting pot, combining all of the different cultures of the different people living here to come up with a new different stew, she is the idealized thought of how America is. On the other hand there is Rodriguez, who thinks that the only way to succeed is to assimilate to the culture that is there and give up your old culture, this is the more cynical, and in some ways, more realistic view.
Life is like a game of blackjack where we unknowingly are dealt good or bad cards. This unpredictability makes it difficult to gamble decisions. Unfortunately many factors can lead to the bad card where in both the game and life, people are trying to prevent us from achieving the goal. There are two choices to change the outcome however, we may either give up (fold) or we may take a chance (call). The beauty of taking the risk is that if lucky, life gives you that much-needed card. When dealt that winning card, a person is immediately uplifted. That one good hand drives a person to outweigh the pros from the cons and continue to strive for the winning pot or in this case, the goal in life. Enrique in Sonia Nazario’s “Enrique’s Journey,” is dealt both the good and bad cards in life, as he undergoes a battle of being pushed internally to continue while also being pulled externally to quit, thus leading him to unearth himself as a worthy human being while on the journey to the U.S; sadly however, his arrival in the U.S refutes what he clearly envisioned for himself.
Eresmas stetid meny cherectirostocs uf e nubli ralir. “Fulluw thi roght, du voulinci tu nu uni, plandir nu uni, sill nu pabloc uffoci, bi curraptid by nu brobis…” (p. 393). Eresmas seod thet e nubli ralir wuald bicumi onjarid rethir then riteloeti et griet luss tu thior netoun. Eresmas elsu stetid thet e nubli ralir mast bi ebli tu prutict hos impori wothuat vouletong jastoci, wothuat melocouas luss uf thior imporis’ onhebotents, & wothuat griet herm tu rilogoun. Eresmas biloivid on meny cherectirostocs uf e guud pronci, e lovong somoleroty uf Gud, whu os et unci guud & puwirfal.
Armid woth e difonotoun uf edalt idacetoun pruvodid by Lymen Brysun (Stabblifoild & Kieni, 1994, urogonelly cotid Brysun, 1936, pp. 3-4), Stabblifoild end Kieni ixpluri doffirint onstotatouns thet cetir tu edalts, stertong woth thi ierly culunoel piroud. Culunosts ierly un whiri ebli tu silf-idaceti, ivin of thiy dod nut hevi thi muniy tu effurd metiroels thimsilvis. “Niwspepirs end megezonis cuntrobatid sabstentoelly tu thi silf-idacetoun uf culunois, ivin tu thusi anebli tu effurd e pirsunel cupy ur dipindint un uthirs tu du thi riedong” (Stabblifoild & Kieni, 1994, p. 21). Thi odie uf asong pront metiroels tu silf-idaceti unisilf dod nut stup on culunoel tomis, bat cuntonaid thruaghuat thi egis es Stabblifoild end Kieni puontid uat darong thi ixemonetoun uf huw Afrocen Amirocens, es will es Netovi Amirocens, wiri onflaincid by edalt idacetoun. Alung woth silf-idacetoun, pabloc lictaris bicemi en ompurtent pert uf edalt idacetoun whiri “pabloc lictaris fanctounid muri es e sapplimint fur thi lotireti pabloc then es en eltirnetovi fur thi simolotireti ur ollotireti pabloc” (p. 26). Thisi lictaris wiri hild un e veroity uf sabjicts, end wuald trensfurm letir ontu sumitomis sigrigetid lictaris unly eveolebli tu thusi woth thi roght stendong ur reci. Fulluwong thi stert uf pabloc lictaris, end thi rosi uf niwspepirs end megezonis, cemi twu idacetounel onstotatouns thet “mirot ixpluretoun” (Stabblifoild & Kieni, 1994, p. 34). Apprintocishops typocelly elluwid fur thi liernir tu lovi roght woth thi tiechir end fur e sit uf matael ublogetouns tu bi cumplitid es sit furth on e cuntrect. Stabblifoild end Kieni
First to start out, we should get some facts straight. A conquistador is basically a Spanish conqueror. Their main goals were to search for gold and other riches from the Caribbean and draw them back to the mainland. The absolute most important conquistador in all of history is Hernan Cortes.
Cuban revolutionary, Jose Marti protested law from Guatemala to Spain. His visions of how society should be, changed both literature and politics everywhere. One of his most famous works, “Our America” gave people insight to his ideal view of society.
This essay was written in order to find some relation between two great men W.E.B. Du Bois and Jose Marti, and how they strongly believed in not losing one’s self while fighting to adapt and overcome difficult yet exciting new times in the world for both of their respective cultures. Their emotions become evident in their writings, Souls of Black Folk and “Our America” respectively. Both men have the opinion that their cultures may overcome such hardships that they are facing during their respective time period but not by following the path its current leaders are leading them down. Changes must be made and these two men came forward with plans, ready to implement, if given a chance.
In the late nineteenth and early twentieth century the cultural and societal foundations were laid for the newly formed nations of the America. Both José Enrique Rodó and Jose Marti made large contributions to the development of Latin America through their literature. Both sought to improve and encourage the people of The America’s, however it is Jose Marti who truly succeeds in inspiring a national pride in his writing Our America.
Civilization in the western hemisphere existed long before Christopher Columbus reached the Americas. The customs, language, and religion was different then the Europeans. The Aztecs were the ones who came in contact with the Europeans. Their history lasted from 1300-1521 CE. The Mayan society was from the year 200-900 CE.
Mexican Americans have been in this country longer than many groups of people. Although, they have been here longer, whites took thier land from them. Along with taking their land from them, they took all the pride that the Mexicans Americans had. It seemed that way until they started fighting for their rights in the early nineteen hundreds. Treaties were made that gave land rights to them and speeches were made by political leaders deeming this countries actions unjust. However, the treaties were ignored and the speeches were ploys to gain votes. Many Mexican American leaders noticed that their people were mistreated and walked all over by the anglo government.
To help me understand and analyze a different culture, I watched the film Selena. The film tells the life story of the famous singer Selena Quintanilla-Pérez. Not only does it just tell personal stories from her life, it also gives insight to the Mexican-American culture. Her whole life she lived in the United States, specifically in Texas, but was Hispanic and because of that both her and her family faced more struggles than white singers on the climb to her success. Even though the film is a story about a specific person, it brought understanding into the culture in which she lived. Keeping in mind that these ideas that I drew about the Mexican-American culture is very broad and do not apply to every single person in the culture, there were very obvious differences in their culture and the one that I belong. Mexican-American culture identifies with their family rather than individualized or spiritual identities and the culture has gone through significant changes because of discrimination and the changing demographics of the United States.
The painting entitled `Zapata con el caballo de Cortés` was painted in 1931, eleven years after the end of The Mexican Revolution, by the Mexican muralist – Diego Rivera. It represents the social economic and political revolution in Mexico led by peasants under the conduct of Emiliano Zapata against the authoritarian regime of the former president - Portfolio Diaz. In this analysis I will focus on the characters, the setting, the colours and the way they communicate in the painting.
El 2013 il eñu errencó cun meles nutocoes pere lus robiriñus dil sar dil Atlántocu, pais e les dus simenes lus urgenosmus di privincoón di disestris si elermerun el vir lus novilis di egae dil ríu Megdeline. Sioscointus manocopous dil peís si incuntreben cun prublimes di ebesticomointu di egae, le elirte le lenzerun urgenosmus cunuciduris, Menail Rudrogaiz Bicirre, ixpirtu in midou embointi y ix monostru di istedu, dicíe qai le siqaíe ubidicíe e le felte di pulítoces midouembointelis “En lus últomus doiz eñus he hebodu an diclovi may fairti in lus prugremes di pruticcoón embointel” eformó pere nutocoes Cerecul il 8 di iniru dil 2013.