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Puerto Rican Experience in Hartford
Hartford is the home to the highest percentage (27%) of Puerto Ricans in the country (Cruz, 5). Nonetheless, Puerto Ricans still face myriad challenges with respect to the integration and acceptance of their culture in Hartford. Although the PR community is only two generations old, Puerto Ricans have managed to both organize and mobilize in this relatively short time (Cruz, 2). Puerto Ricans have focused closely on their ethnic identity because they viewed their incorporation into the political sphere occurring only by means of asserting their difference (Cruz, 10). They have made their mark on politics in Hartford through demographic growth, development of leadership in the community, and their strength to organize. However, this fact is shadowed by the challenges they face as the "other Americans." As Americans in the theoretical but not traditional sense, Puerto Ricans looked to their identity, specifically their ethnicity, for political mobilization. This notion of identity politics can be taken a step further to include a move from ethnic awareness to power awareness and similarly from interest to interest group.
The Puerto Ricans’ experience of living as the "other Americans" was succinctly captured by Florencio Morales in 1965:
"The Hartford community must understand Puerto Ricans as Puerto Ricans...Yes, we are Americans, but we don’t look like Americans. Americans must look for what the Puerto Rican has to offer." (43)
Morales’ statement is not complete, however, in the sense that it does not address the need for Puerto Ricans to realize and appreciate their potential. Luis Figueroa’s statement
"Puerto Ricans themselves must look at what Puerto Ricans are and what the...
... middle of paper ...
...atement well describes the historical emergence of Puerto Rican identity politics because it not only captures the social dilemma Americans face in realizing who the Puerto Ricans are, but recognizes that this conflict has stifled Puerto Rican’s actualization as a community.
References
Cruz, Jose. Identity and Power: Puerto Rican Politics and the Challenge of Ethnicity. Philadelphia: Temple University Press, 1998.
Iglesias, Cesar Andreu. Memoirs of Bernardo Vega: A contribution to the history of the Puerto Rican community in New York. New York: Monthly Review Press, 1984.
Rosaldo, Renato; Flores, William V. "Identity, Conflict, and Evolving Latino Communities: Cultural Citizenship in San Jose, California." From Latino Cultural Citizenship: Claiming Identity, Space, and Rights, Ed. by William V. Flores and Rina Benmayor. Boston: Beacon Press, 1997, 57-96.
Junot Diaz is a Dominican-American writer whose collection of short stories Drown tells the story of immigrant families in the urban community of New Jersey. His short story “Fiesta, 1980” focuses on Yunior, an adolescent boy from Dominican Republic and his relationship with his father. On the other hand, Piri Thomas was a great Latino writer from Puerto-Rico whose memoir Down These Mean Streets tells his life story as an adolescent residing in Harlem and the challenges he faces outside in the neighborhood and at home with his father. Both Diaz and Thomas in different ways explore the dynamics of father-son relationships in their work. Furthermore, both expose masculinity as a social construct.
This book was published in 1981 with an immense elaboration of media hype. This is a story of a young Mexican American who felt disgusted of being pointed out as a minority and was unhappy with affirmative action programs although he had gained advantages from them. He acknowledged the gap that was created between him and his parents as the penalty immigrants ought to pay to develop and grow into American culture. And he confessed that he got bewildered to see other Hispanic teachers and students determined to preserve their ethnicity and traditions by asking for such issues to be dealt with as departments of Chicano studies and minority literature classes. A lot of critics criticized him as a defector of his heritage, but there are a few who believed him to be a sober vote in opposition to the political intemperance of the 1960s and 1970s.
Islas, Arturo. From Migrant Souls. American Mosaic: Multicultural Readings in Context. Eds. Gabriele Rico, Barbara Roche and Sandra Mano. Boston: Houghton Mifflin Co. 1995. 483-491.
Immigrants come to America, the revered City upon a Hill, with wide eyes and high hopes, eager to have their every dream and wild reverie fulfilled. Rarely, if ever, is this actually the case. A select few do achieve the stereotypical ‘rags to riches’ transformation – thus perpetuating the myth. The Garcia family from Julia Alvarez’s book How the Garcia Girls Lost Their Accents, fall prey to this fairytale. They start off the tale well enough: the girls are treated like royalty, princesses of their Island home, but remained locked in their tower, also known as the walls of their family compound. The family is forced to flee their Dominican Republic paradise – which they affectionately refer to as simply, the Island – trading it instead for the cold, mean streets of American suburbs. After a brief acclimation period, during which the girls realize how much freedom is now available to them, they enthusiastically try to shed their Island roots and become true “American girls.” They throw themselves into the American lifestyle, but there is one slight snag in their plan: they, as a group, are unable to forget their Island heritage and upbringing, despite how hard they try to do so. The story of the Garcia girls is not a fairytale – not of the Disney variety anyway; it is the story of immigrants who do not make the miraculous transition from rags to riches, but from stifling social conventions to unabridged freedom too quickly, leaving them with nothing but confusion and unresolved questions of identity.
In Puerto Rican Obituary, the Puerto Rican people from New York City struggle to attain
... individual occurs because [of] that individual’s membership in a particular group” revealing that a Puerto Rican’s identity as a Puerto Rican, as an immigrant, as a minority part of the lower class, racializes them, creating drawbacks that are arduous and can be impossible to overcome, as in the case of her cousin Nelson, who being just as smart as Sotomayor, is burdened with an addiction that restricts him from succeeding (Schuette 45; Sottomayor 106). In 1972, Princeton, a prestigious school, was dominantly populated by upper class white males, causing the culture and heritage of many Puerto Ricans and other minority students to clash with dominantly white, upper class culture of the prestigious university. Therefore, race, considered in a historical frame of reference, reveals that Puerto Ricans cannot help but unearth the multiple privileges and opportunities
The intention of this essay is to demonstrate to a vision rational, concordant political leader to the Puerto Rican, American and worldwide reality. It responds to the necessity that to the statehood it is necessary to imagine it and to expose it with all the evidence available, since many Puerto Ricans, including many political leaders, do not know like defending it or exposing it before the peculiar ones or our adversaries.
On 7 June 1969, hundreds of Puerto Ricans gathered in Spanish Harlem, New York City to protest the arrest of Juan" Fi" Ortiz for a series of falsified crimes.[2] As a crowd gathered outside the People's Church in El Barrio, Felipe Luciano addressed those assembled asserting that, " We will not allow the brutalization of our community to go on without a response. For every Puerto Rican that is brutalized, there will be retaliation."[3]Luciano's statements were not ignored, and as the crowd filtered into the streets their shouts of Despierta, Boricua. Defiende lo tuyo filled the air.
In this story, the reader can see exactly how, many Puerto Ricans feel when living on other grounds. Throughout this time, the boy that Rodriguez presents us realizes he has his culture and that he wants to preserve it as much as he can. “Because I’m Puerto Rican”. I ain’t no American. And I’m not a Yankee flag-waver”
Print. The. Fernandez, Lilia. "Introduction to U.S. Latino/Latina History. " History - 324 pages.
Puerto Rico is a small island in the Caribbean that holds a vast, and rich culture. Due to its accessible geographical location, it is often called the key to the Caribbean. Puerto Rico enriched its people with one of the most innate and unique culture different from the rest of the world. The colonization of Spaniards left us not only with myriad architectural heritage, but also with language and cultural traditions that beholds Hispanic imagery and representations. Our music, our love of dancing and festivities, as well as our practice of Catholic beliefs represents
Montoya, Margret E. "Masks and Identify," and "Masks and Resistance," in The Latino/a Condition: A Critical Reader New York: New York University Press, 1998.
Several of the problems that Haiti faces today have their genesis in the country’s colonial history. The country was like a toy being fought over by spoiled children. The first of these children arrived in the early sixteenth century in the form of Spanish settlers in search of gold. They enslaved the native Taino population and, poisoned by avarice, nearly eradicated the indigenous work force. Thousands of African slaves were brought in to take their place. Eventually, the Spanish left the island to grab their share of newly discovered treasure in other lands. Tiring of their toy, the Spanish
Every day , Puerto Rico is slowly adapting into the American way of life and is gradually losing what is left of their culture. Perhaps this is because Puerto Rico is a commonwealth of the United States. The poem “ Coca Cola and Coco Frio” by Martin Espada is a great example of someone who encounters the Americanized culture of Puerto Rico. Puerto Rico is struggling to preserve their own identity.
Bibliography:.. Becoming Mexican-American by George Sanchez, Oxford University Press, Inc. 1993.