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Example of cultural personal identity
The effect of colonialism in india
The effect of colonialism in india
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Recommended: Example of cultural personal identity
“I, Rigoberta Menchu, an Indian Woman in Guatemala” (1983), is the personal narrative of the life of a young Guatemalan Quiche Indian woman. Written in the genre of personal testimony, Menchu's powerful voice records the hardships of the Guatemalan people during the political terror of a 36-year Civil War that ended in 1996. Menchu's reality is harsh; life is a struggle to survive. Menchu as if creating an indigenous cloth with numerous threads, creates a tale of connection within her Quiche community. One of Menchu's main objectives is to maintain a cohesive Mayan culture and to bring cultural identity to her community. Menchu records her culture's past through memory, detailing rituals, customs, and traditions. She presents the Mayan culture with a sense of wonder and mystery. She speaks of candles lit to welcome the newborn children, of celebratory fiestas at weddings, of the importance of maize, and of respect for the elders of the community. Menchú promotes cultural identity of her people and encourages it for those other indian an indigenous nations around the world. The rituals she describes are alien and very different to the Western mind. Menchu dichotomizes the people of Guatemala into good and bad. The Indians are good; the ladinos (any Guatemalan who rejects Indian values) are bad. Her extreme polarity is the result of mistreatment by the ladinos she has worked for or encountered in her life. As an Indianist, she desires separation, but she has come to realize t...
Examination of the female experience within indigenous culture advanced the previous perceptions of the native culture experience in different ways. This book's nineteen parts to a great extent comprise of stories from Pretty-Shield's
In Elvia Alvarado’s memoir Don’t Be Afraid, Gringo: A Honduran Woman Speaks from the Heart, she expresses the struggles that people such as herself, and numerous other Honduran citizens face every day. Elvia Alvarado was a Honduran woman, who was considered a peasant. She was born into a poor family in the countryside of Honduras. The book retails stories from Alvarado’s life and the obstacles she is forced to overcome in hopes of achieving a better life for herself and the people around her. She faces oppression due to her social class, ideals, and especially her gender. At the same time though, she is able to find support through these communities. While the odds are stacked against Elvia Alvarado, she is able to continuously preserve,
In the text “Seeing Red: American Indian Women Speaking about their Religious and Cultural Perspectives” by Inés Talamantez, the author discusses the role of ceremonies and ancestral spirituality in various Native American cultures, and elaborates on the injustices native women face because of their oppressors.
The third chapter is quite a different spin from what I read in the previous chapters from author's Gloria. E. Anzaldua's book entitled Light In The Dark/Luz En Lo Oscuro. Chapter three is quite interesting. In this particular chapter on page 48, she reveals her identity as a jotitita (queer Chicana). Anzaldua goes to further states that this "mexicatjena-to enter a museum and look at indigenous objects that were once used by my ancestors"(48 Anzaldua). What is interesting to me is the she ponders on whether or not she finds her historical Indian identity at the museum. In addition, she also questions whether her identity could be found along the ancient artifacts and their as she puts it their mestizaje. I really
Rigoberta Menchu, a Quiche Indian woman native to Guatemala, is a recipient of the Nobel Peace Prize for politically reaching out to her country and her people. In her personal testimony tittled “I, Rigoberta Menchu” we can see how she blossomed into the Nobel Prize winner she is today. Following a great deal in her father’s footsteps, Rigoberta’s mobilization work, both within and outside of Guatemala, led to negotiations between the guerillas and the government and reduced the army power within Guatemala. Her work has helped bring light to the strength of individuals and citizen organization in advocacy and policy dialogue on the world scale. In a brief summary of the book I will explore why Rigoberta Menchu is important to Guatemalan development, what she did, and how she helped her people overcome the obstacles thrown their way.
According to Paul Touloute, human beings since their creation have always wanted to investigate the unseen world. These desires led to many religious and philosophical tendencies that account for many religions throughout the world. One of those religions, Vodou, commonly spelled Voodoo, evolved in Haiti as the predominant religion of the people incorporating traditions imported by enslaved Africans. In an attempt to investigate Vodou beliefs and for a better understanding of the religion, Karen McCarthy Brown immerses herself into the life of Alourdes Macena and their extended Vodou family kinship. Karen participates not only in the home-spun ritualistic ceremonies which is essential to pleasing various spirits, but also undergoes ritual marriages to the spirits Ogou and Danbala, and completes the initiation process one must undergo in order to become a manbo. The key goal of doing an ethnographic fieldwork is to go beyond what “actors’ say they do” (being the ideal) to “what actors actually do” (the real). Within the story of Mama Lola, the author Karen McCarthy Brown explores the spiritual tradition of Vodou through extensive research and participation-observation, which is a great way to go from the ideal to real absences. Karen Brown learns how Vodou operates, who the spirits are and what it takes to appease them, and of most importance, she learns about how Vodou is a religion of and for the people.
However, what words are being told in the Codex Mensoza 1964, Lám (Brumfiel 1991: 224) and more importantly what influential role did the Spanish heritage have in the artifacts? These credentials were offered as a form of recognition of Aztec women’s productive activities in Mexico. Nevertheless, Bromfiel paints a different picture of the Aztec women. In these sketches, Brumfiel draws our attention to the background in which the women are performing their “productive activities.” At first glance, these images portray Aztec women.
Sandra Cisneros in her work “Woman Hollering Creek and other stories” depicts the role of women that assigned to them by the male-dominated society of Mexican Americans. Those women, though they are Mexican, live in an American society. And being on a verge between those two cultures, they are struggling to find their own self, their own identity, often by breaking away from the traditional stereotypes, roles and expectations of what Mexican woman should be. Cisneros’ stories underline the idea that cultural traditions and expectations often become a kind of trap for Mexican women, (and sometimes for men also) and define their gender roles in a society. Cisneros shows us that Mexican culture and society respect those women who suffer. And she challenges that idea by presenting us the heroines that are strong women. They have strength to go against what their culture says and stand up for themselves.
Guatemala’s culture is a unique product of Native American ways and a strong Spanish colonial heritage. About half of Guatemala’s population is mestizo (known in Guatemala as ladino), people of mixed European and indigenous ancestry. Ladino culture is dominant in urban areas, and is heavily influenced by European and North American trends. Unlike many Latin American countries, Guatemala still has a large indigenous population, the Maya, which has retained a distinct identity. Deeply rooted in the rural highlands of Guatemala, many indigenous people speak a Mayan language, follow traditional religious and village customs, and continue a rich tradition in textiles and other crafts. The two cultures have made Guatemala a complex society that is deeply divided between rich and poor. This division has produced much of the tension and violence that have marked Guatemala’s history (Guatemalan Culture and History).
Imagine yourself as an Ixil Mayan at the local marketplace. You wander around the stalls, viewing the hand-crafted goods. As the midday sun beats down on you, the sound of footsteps coming towards you becomes audible among the chatter of your fellow Mayans. Suddenly, the voices stop, and a gunshot echoes in the air. For what seems like an eternity, the marketplace is drowned in the slight whimpers of children as their mothers’ skirts muffle their moaning. You are still frozen in your place in front a stall. Then, a quick moment of common sense drives you to hide behind a wall. Before you know what is happening, the space around the market is filled with screams. A man falls down beside you with his eyes rolled back and a gaping wound in his chest. Blood trickles through the wall. The pleading cries of the women have a chilling effect. As more bodies fall down beside you, you suddenly become aware of an officer standing above you. A gun is pointed at you. Up until now, you didn’t think of running, but once the trigger is pulled, you know you don’t have a chance. Moments later, you are gone. The genocide that occurred in Guatemala tragically cost thousands of Ixil Mayan lives and ruined many others.
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
A. Kim Clark, Gender, State, and Medicine in Highland Ecuador: Modernizing Women, Modernizing the State, 1895-1950 (Pittsburgh, PA: University of Pittsburgh Press, 2012), 78.
Maya goes through a rough patch in the hands of a man, even after being abandoned by her father at a tender age. This, however, does not completely set her against men but rather opens up her mind enabling her to view them objectively.
In the Central America, most notably the Yucatan Peninsula, are the Maya, a group of people whose polytheistic religion and advanced civilization once flourished (Houston, 43). The Maya reached their peak during the Classic Period from around CE 250 to the ninth century CE when the civilization fell and dispersed (Sharer, 1). Although much has been lost, the gods and goddesses and the religious practices of the Classic Maya give insight into their lives and reveal what was important to this society.
...fic coast, where both adults and children went to pick coffee on the big plantations. When she was 20, her brother, father and mother were taken away, tortured and killed. That same year, she joined the CUC, or Comitee of the Peasant Union (English Name). Mencú also taught herself Spanish and other Mayan languages in oorder to help teach the peasant children better. In 1980, she figured prominently in a strike the CUC organized for better conditions for farm workers on the Pacific coast, and on May 1, 1981, she was active in large demonstrations in the capital. She joined the radical 31st of January Popular Front, in which her contribution chiefly consisted of educating the Indian peasant population in resistance to massive military oppression. After this, she left the country. Her experiences were in a ghost written autobiography called, “I, Rigoberta Menchú”