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The consequences of cultural assimilation
The impact of cultural assimilation
The consequences of cultural assimilation
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As America becomes more different, the question of what it means to be an American becomes a more complicated answer. Being a piece of the American culture is living in the land established by both political and religious creators. Most people come to the United States because of its freedom and democracy. But as people from different backgrounds, we don’t see each other as a culture of our own. Throughout the years we have been able to achieve some kind of harmony between different races and cultures for a steady and working society. Now a days America’s capacity to suit differences is one of the nations incredible qualities. But there are people who have different perspectives on American Identity. We will see the difference between “integration” …show more content…
Schlesinger Jr, he starts off by arguing how “Ethnic and racial diversity is more than ever a salient fact of the age” and how they haven't generally been working in different nations. Furthermore, he discusses how nations battle and separate from each other due to religion, race, and ethnicity more than idea conflicts such as abortion, death penalty, etc. He then states how America is the exception to the rule and how America has to be one of the rare nations to really allow these differences and not require any conflicts to arise like different nations have. Only in America it’s working, he expresses that because of how the U.S became known as the “melting pot”. The Cult of Ethnicity shows examples of disagreements. For instance Schlesinger states "The U.S. escaped the divisiveness of a multiethnic society by a brilliant solution: the creation of a brand-new national identity", indicating that a country is believe to create their own choices, however, one is expected to get a new identity. Schlesinger believes that American’s need to know their history and focus more on what brings them together for the American culture to …show more content…
Where integration is normally defined as creating groups from individuals. Serrano states in her essay “ Don’t call me Hispanic. Don’t call me Latina . . . Don’t call me Mexican American. I want to be called Chicana.” Just by Serrano saying that she doesn’t want to be called those names she is going against assimilation. Schlesinger believes that “if pressed too far, the cult of ethnicity has unhealthy consequences.” When immigrants come from another country they reject assimilation and integration because they get discouraged. Serrano refuses to be part of “American mainstream society”. She strongly considers that her heritage is more than being an American. Furthermore, she states that her Chicano community will become stronger once her people become educated. Serrano does seem to take this a little bit to far with the whole her heritage is better than being an American. Individuals like her change the meaning of creating “one people” into everyone sticking with their own background and
In this summary the author Tanya Barrientos is explaining how hard it is be different. In the beginning of the summary Barrientos explained how people automatically assume that she is Latina. She grew up in an English-speaking world. Her parents are born and raised in Guatemala but she moved to the United States at the age of three. When her parents came to the United States of America they stopped speaking English immediately. Her parents wanted her to read, talk, and write only in English. She felt like she was the only one who needed to learn how to speak Latino, even though she looks like she can already. In the summary she went on saying that she was trying to fit in and become a regular person so other Latinas won’t judge her. All she
Preceding her youth, in 1977, Anzaldua became a High School English teacher to Chicano students. She had requested to buy Chicano texts, but was rejected to do so. The principal of the school she worked for told her, in Anzaldua’s words: “He claimed that I was supposed to teach “American” and English literature.” She then taught the text at the risk of being fired. Anzaldua described, “Being Mexican is a state of soul – not on of mind.” All in all, the reprimanding she had to endure only made her stronger: “Until I can take pride in my language, I cannot take pride in myself.” It led to Anzaldua embracing her Mexican culture even more, contrary to shoving it aside. Anzaldua transformed her beliefs into something both cultures can applaud, and be honored
II. After additional research, I have decided to talk more about the topic of Chicano and Chicana education.
As a political identity, ‘Chicano’ came to mean more than simply a race-based identity and was greatly supported by many influences. It’s difficult to say who were only described as ‘Chicano’ because the community and cultural production was connected with the Mexican American experience and there were many different race and culture mixes. Jackson excerpts film scholar Rosa Linda Fregoso, on her argument defining that any form of Chicano production is to incorporate racial tendencies into ideologies that fight racism instead of the ideas that relate to the Chicano Movement and surpass the negative ideas that perpetrate social inequality and injustice. Besides this, organizations like The Mexican American Movement and “The Mexican Voice” are important for their efforts in creating a more appropriate representation of the experiences as a Mexican origin but living in the U.S. Consequently, the identity ‘Mexican American’ emerged during this period among students and community activists to gain full representation in society without having to
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
States. Everyone had to prove that they were independent, capable, and willing to integrate into the cultural melting pot with its own identity of hard work, grit, and determination, which established and fostered success in American society. However, not everyone who chooses to take the adventure and risk associated with becoming American wishes to share in this identity. Many feel it necessary to shun the American identity and observe it with a level of disdain, disregarding the reasons themselves or previous generations may have immigrated to America for.
This essay will discuss the intrinsic relationship between diversity conceptualization and social integration presenting a response against David Brooks’ essay entitled “People Like Us.” In order to do this I will discuss four crucial elements: the influences of different definitions of diversity in cultural unification, Brook’s ideas about social groups working together and social groups coexisting together, the importance of diversity, and the influence of diversity in social changes. I will examine why some people have the perception that our American society ignore or see as unworthy diversity. Thus, I will dispute Brook’s view stating that our society disregards diversity, and Americans just pretend that it is important to them.
Like many Chicanos, she developed a strong sense of cultural belonging. This is primarily due to discrimination amongst neighboring Mexicans, whites, and anyone in between. Latinos and latinas would attack her, saying “...cultural traitor, you’re speaking the oppressor’s language, you’re ruining the Spanish language” (Anzaldua 412). It was this ethnic struggle that drove her to latch onto her cultural background so strongly. In the personal narrative “How to Tame a Wild Tongue” by Gloria Anzaldua, Anzaldua states “When other races have given up their tongue, we’ve kept ours. We know what it is to live under the hammer blow of the dominant norteamericano culture” (Anzaldua 419) when referring to the resilience of her native people. She states this in response to other cultural groups having abandoned their language, meanwhile they retained theirs. The Chicanos are aware of the harsh standards of North American society. By saying “When other races have given up their tongue, we’ve kept ours,” she means that even when other ethnicities have been pushed to eliminate their languages, her ethnicity stayed strong; they refused to cave in. Likewise, when Anzaldua states “We know what it is to live under the hammer blow of the dominant norteamericano culture,” she draws pride from her culture’s ability to fend off even the most suffocating adversities. In this way, Anzaldua conveys
Latinos who were raised in the United States of America have a dual identity. They were influenced by both their parents' ancestry and culture in addition to the American culture in which they live. Growing up in between two very different cultures creates a great problem, because they cannot identify completely with either culture and are also caught between the Spanish and English languages. Further more they struggle to connect with their roots. The duality in Latino identity and their search for their own personal identity is strongly represented in their writing. The following is a quote that expresses this idea in the words of Lucha Corpi, a Latina writer: "We Chicanos are like the abandoned children of divorced cultures. We are forever longing to be loved by an absent neglectful parent - Mexico - and also to be truly accepted by the other parent - the United States. We want bicultural harmony. We need it to survive. We struggle to achieve it. That struggle keeps us alive" ( Griwold ).
The Latino Threat Narrative has excluded Latinx from the sense of national belonging of the United States. Nation is a product of nationalism, which is “an imagined political community– and imagined as both inherently limited and sovereign. It is imagined because the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them, yet in the minds of each lives the image of their communion” (Anderson, 6). In other words, nationalism is a socially, psychologically, and politically constructed community created and imagined by the people who perceive themselves as part of that community. It is social and psychological process that makes people believe they are connected to one another and share ties. However, nationalism is limited and exclusive, not everyone has the privilege of being part of that community. For instance, “the nation is imagined as limited because even the largest of them, encompassing perhaps a billion living human beings, has finite, if elastic, boundaries beyond which lie other nations”(Anderson, 7). In other words, nationalism divides communities and creates restrictions and prohibitions that are similar to immigration laws. The hegemony of American nationalism include people who are only of European descent, born in the United States and speaks only English. Particularly, Gonzalez due to her illegal status she was not welcome to be part of the American nationalism. Therefore, she was forced out and excluded from the American narrative. In this case, nationalism is a form of oppression against marginalized groups. Nationalism divides those who do not fit in the status quo. As a result, the idea of nationalism divides vulnerable communities from entering the narrative. Thus, the American patriarchal form of nationalism transforms into American Exceptionalism in which the United States brands
... States. I argued that Chicana/o identity could be defined as multi-dimensional through the representations of gender, race, citizenship, and class to demonstrate that Chicana/o identity is a self-identity. Through the examples of Chicana Movement, Cherrie Moraga’s choice of identity, Chicano Teatros, Muralism, and the concepts of performing politics and social sublime, Chicana/o identity is self-choice and a political ideology identity that relates to all the historic struggles that deal with intersectionalities. However, the misrepresentation of Chicana/o identity through Anglo Americans also took part in defining the Chicana/o identity because it set a stereotype that was not true about Mexican-Americans. Furthermore, through historical struggles, Chicana/o identity has became a self-identify identity, being politically aware and conscious of intersectionalities.
Mexicans are not the first group of immigrants to encounter assimilation problems. A newspaper argues assimilation for Mexicans is more successful than many other immigrant groups in the past. Tyler Cowen, a professor at George Washington University, explains that following Mexican immigrant families for 3 to 4 decades gives a clear, concise model explaining how well they are assimilating. The first members of the family to arrive on United States soil assimilate slowly, but each generation after becomes more American through language, salary, and even divorce rates. His article details how Mexicans are on a faster track to assimilate than the Italians, Irish, Polish etc… were in the early 1900’s. He mentions a study that measures variables including salaries, property ownership, family size, crime rate, and languages spoken. When comparing Cowen’s research with Sandra Cisneros’ novel The House On Mango Street many similarities arise including the generation gap between older and younger Mexicans. The study supports this essay’s claim that Esperanza is able to assimilate into the culture without losing her own self-identity or falling into the typical gender roles defined by tradition. The ability to assimilate is more than just speaking the language; assimilation is living comfortably amongst natives and immigrants without feeling targeted or segregated.
The older women stated that “everyone that wasn’t Mexican, black, or Asian were okies.” (390). Like Soto’s Grandmother the Herradas are quick to judge people that they consider different. Sotos Grandmother categorize people based on the their ethnical background. This came to prove that she did not approve of people that did not fit under a certain technical background. Like soto’s Grandmother the Herradas are a family that discriminate others for not loving the same lifestyle. Although they don 't discriminate towards Mexicans they high criticize Mexicans that have chosen to follow other beliefs and live a differently from
However, not all Chicana feminists fought for the same exact reasons, and with the same goals. The goals of various feminists varied depending on personal, political or social beliefs. Chicana feminists goals and focuses were distinct in four different ways. Chicana liberal feminism, Chicana insurgent feminism, Chicana cultural nationalist feminism and Chicana transnational feminism are all different forms of feminism that work towards different beliefs and ideologies. The Chicana liberal feminism idea consists of improving the role of the Chicana within the Chicano community. To improve the role of Chicanas, the feminists believe in having access to social institutions and employment by using political strategies. The political policies help “improve the community through education, employment, health care services, and political involvement” (Garcia 301). Chicana insurgent feminism believes in revolutionary change for the women in the community. This ideology is more radical and less compromising with the struggles of "racial discrimination, patriarchy, and class exploitation" (Garcia 302). The combination of these factors is “cumulative effects of oppression” (Garcia 302) towards Chicanas. Chicana cultural nationalist feminism preserves the Chicano cultural values while having a change in gender relations. The Chicano movement slogan was “La Gran Familia De La Raza” which signified that all
Before the 20th century, individual progress was the definition of the American identity. Success was zero-sum; the people that did progress had authority over the people that didn’t, and people had this overwhelming desire to strive to the fullest as an individual. Several developments throughout American history demonstrated the desire to succeed and progress in America before the 20th century. Slavery, industrialization, and the great depression are events that had an immense impacted the American identity in the 1920s by transforming it from an identity built on a greedy desire to strive and progress as an individual to one that strives to progress as a nation in whole.