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In “Monique and the Mango Rains”, Holloway describes her encounters with the difficulties of the women in the village of Nampossela and childbirth practices of midwifes in Mali. As a young white woman from Ohio, Holloway uses her unique perspective to write a description of her experiences of the rural midwifery practices of Monique and the hardships of the women she meets in Mali. Holloway uses her knowledge of the later events to enhance her description of her time as a Peace Corp volunteer and her observations of the village she lived in. The women in Nampossela lack the social and economic rights to make many significant decisions about their life. Due to her simultaneous position as an outsider and a member of the group, Holloway becomes an unbiased outlet that Monique and other woman can speak with regarding their difficulties. One such difficulty amongst women in Mali that Holloway discovered was female circumcision. Holloway, prior to her visit to Mali, was aware of the practice of Female Genital Mutilation (FGM) in rural villages. However, the intense birth of Korotun’s daughter causes Holloway to question the reasoning behind the traditional cutting. In response to Holloway’s mention of FGM, Monique explains her painful experience of circumcision at nine or ten and her thoughts on the subject, “Here we say that koloboli helps girls become good wives and bear children…it does not help the baby pass through…”(114). The practice of FGM in Mali occurs often enough that Monique had never met an uncut woman prior to Holloway, whose western background does not practice FGM. Another difficulty amongst women in Mali revolves around marriage, which plays a major role in the lives of the women. From the time they are... ... middle of paper ... ... the United States, the simple and hard work of the midwife Monique sharply contrasts Holloway’s perspective. With the death of Bintou during childbirth, Holloway realizes the reality of the situations Monique and other midwives faced everyday (88). When complications emerge, midwives lack the equipment to help save the mother and child. In the United States, children are normally born in a hospital or within a drive away from a health center. Holloway’s experiences in Mali regarding childbirth and the difficulties of women shed light on the topic of ethical and moral issues in other countries. Prior to reading Holloway’s “Monique and the Mango Rains”, I had only heard about FGM and poverty in Mali. Transforming data and numbers into descriptions of people, Holloway reveals the faces and voices of the people of Mali. Works Cited monique and the mango rains
Due to a perpetual paucity of sex education and healthcare resources, the Malian women suffered from several complications with their bodies. Childbearing, being a major health determination factor, was an issue in the village of Nampossela. The repetitive pregnancy of village women in short intervals of time led to an increase in the number of deaths due to childbirth. Among the women who survived it, a large fraction of them had adverse post-delivery effects. According to Holloway, "It was common for a woman to put in a full day's work soon after giving birth— pounding millet, washing clothes, hauling water, cooking over a hot fire, and sweeping out the compound." (49) An example of this is seen in the account of Natou, wife of the treasurer of the village, who suffered from heavy breathing, bleeding and fainting while carrying out domestic chores just after giving birth. (49) In addition to that, the women also suffered from malaria, anemia, and sexually transmitted diseases. Although Monique had professional training in midwifery and healthcare, she herself died during childbirth. As noted in the book, " Monique had a high temperature, a sign of infection or malaria, and no strength." (193) This conclusively suggests that societal pressure of childbearing, lack of sex education, and a severe dearth of healthcare resources played a key role in determining the health status of women in
Her memoir starts off in Darfur in 2005, where in her late 20’s, she hits rock bottom while managing a refugee camp for 24,000 civilians. It backtracks to her internship in Rwanda, while moving forward to her challenges in Darfur, in addition to her experiences in post- tsunami Indonesia, and post-quake in Haiti. By sharing her story, Alexander gives readers an opportunity to go behind-the-scenes into the devastations that are censored on media outlets. She stresses that these are often the problems that individuals claim they are educated on, but rarely make it their priority to solve. However, that is not the case for Jessica Alexander as she has over 12 years of experience working with different NGO’s and UN operations. As a result, Alexander earns the credibility to critique the multi-billion-dollar humanitarian aid industry. From her painful yet rewarding work experience, Alexander gives an honest and empathetic view of humanitarian aid as an establishment and a
Celianne, a fifteen-year-old pregnant girl, was raped when a dozen men raided her home and forced her brother and mother to sleep together. She found out she was pregnant and boarded the boat as soon as she’d heard about it. The child represents the hope of a new life, away from the persecution awaiting back in Haiti. Celianne finally gives birth to a baby girl and the acting midwife prays for the baby to be guided by God, “Celianne had a girl baby. The woman acting as a midwife is holding the baby to the moon and whispering prayers . . .
In the Maasai society, genital cutting is a rite of passage from childhood to adulthood, and both men and women go through the process of circumcision. As society ages, opinions on cultural norms change. This is true for the Maasai society, where the views on female circumcision have and are changing. Female circumcision is classified into three categories, and defined by the World Health Organization, Type I is the removal of the foreskin on the vagina, Type II is the removal of the clitoris, and Type III is the removal of all external genitalia with the stitching or narrowing of the vaginal opening (“New Study”). Traditionally in the Maasai society, women underwent Type II or Type III circumcision. Written in 1988, “The Initiation of a Maasai Warrior,” by Tepilit Ole Saitoi, and is an autobiographical story of Saitoti’s circumcision in his initiation to a warrior. Though his story mainly focuses on the male circumcision part of the Maasai society, women’s circumcision and other basic traditions are discussed. Throughout the short story, the topic of circumcision and the rite of passage, both long- standing traditions in the Maasai society, are central themes.
Though, it is work of Monique as a midwife which makes this book predominantly useful for learning the cultural dynamics in Mali of sexuality, childbirth and reproductive health of women. The young midwife Monique Dembele working in Nampossela and to the east of Bamako, the Malian villages, is the center of this appealing narrative penned by Kris Holloway who was helping in the Peace Corps in Mali from 1989 to 1991. Kris as instructed by Monique assists in midwifery work in the small, ruined birthing house, which was built by the Chinese in an earlier initiative of
I was in the grips of genocide, and there was nothing I could do. Operation No Living Thing was put into full effect (Savage 33). The R.U.F., however, was not alone in servicing children as their own messengers of evil, the military group countering their acts of violence also had children fighting their battles. A Long Way Gone and The Bite of the Mango are eye-opening books because they give people all over the world a glimpse into the horrors kids in Africa face on a daily basis. However different Mariatu Kamara and Ishmael Beah’s experiences were regarding their journeys and disabilities, they both exhibited the same extraordinary resilience in the end to better themselves, create futures they could be proud of, and make the best of what the war left them.
Symbolism is the key to understanding Sandra Cisneros’ novel, “The House on Mango Street”. By unraveling the symbolism, the reader truly exposes the role of not only Latina women but women of any background. Esperanza, a girl from a Mexican background living in Chicago, writes down what she witnesses while growing up. As a result of her sheltered upbringing, Esperanza hardly comprehends the actions that take place around her, but what she did understand she wrote in her journal. Cisneros used this technique of the point of view of a child, to her advantage by giving the readers enough information of what is taking place on Mango Street so that they can gather the pieces of the puzzle a get the big picture.
When I first read “We Are Ugly, But We Are Here,” I was stunned to learn how women in Haiti were treated. Edwige Danticat, who was born in Port-au-Prince, Haiti, in 1969 and immigrated to Brooklyn when she was twelve years old, writes about her experiences in Haiti and about the lives of her ancestors that she links to her own. Her specific purpose is to discuss what all these families went through, especially the women, in order to offer the next generation a voice and a future. Danticat writes vividly about events that occurred in Haiti, leading up to an assertion about the strength of Haitian women. Her essay is powerful in large part because of how she manages tone.
In the novel Segu, Maryse Conde beautifully constructs personal and in depth images of African history through the use of four main characters that depict the struggles and importance of family in what is now present day Mali. These four characters and also brothers, by the names of Tiekoro, Siga, Naba, and Malobali are faced with a world changing around their beloved city of Bambara with new customs of the Islamic religion and the developing ideas of European commerce and slave trade. These new expansions in Africa become stepping stones for the Troare brothers to face head on and they have brought both victory and heartache for them and their family. These four characters are centralized throughout this novel because they provide the reader with an inside account of what life is like during a time where traditional Africa begins to change due to the forceful injection of conquering settlers and religions. This creates a split between family members, a mixing of cultures, and the loss of one’s traditions in the Bambara society which is a reflection of the (WHAT ARE SOME CHANGES) changes that occur in societies across the world.
Kofi Annan persuades his readers that Africa's fate lies in their women with several different ideas. These ideas can be condensed down to two main topics. First, women are the main agriculture workers in Africa. When the mother of a family dies her farming knowledge goes with her. This, in turn, causes farming in her family to dwindle and eventually leads to starvation. Second, when a mother dies in Africa it has a ripple effect on her family. When she dies, her children are often orphaned. Her death can also cause her older female children to drop out of school so they can help to support their family. Without proper education, these children are more likely to not know how to protect themselves against AIDS. Annan closes his essay with the hope that the problem is at least starting to get better, noting that AIDS infection rates have declined throughout Africa.
Mohanty, Chandra Talpade, Ann Russo, and Lourdes Torres. Third World Women and the Politics of Feminism. Bloomington: Indiana UP, 1991.
This is because each and every culture has been shaped by something and what might be normal in one culture, might be alien in another. What people must do however is understand that these differences are there and accept them and not judge anyone based on what their ways and beliefs are. Kris managed to come about this conclusion as even though she completely disagreed with the custom of mutilating one’s genitalia as it is morally wrong based on western culture. To these people however, it is just another way of life. It shows in the way that Monique reacted when she learned that Kris had not been through what they call ‘koloboli’, “I have never met a woman like you, who has not gone through koloboli. I thought every woman had it” (Page 114). Kris believed that these people who participate in domestic violence, rape, or physical violence were in the wrong and that everybody should be healthy and equal. She realized however that she could not do anything as she would be intruding on these people’s societies and it was down to these people to fix these problems. Monique was one such person who understood the problems and attempted to fix things in her society as she lived
Female genital mutilation (also known as female circumcision) is the cutting of female clitoral hood and removing clitoris. Following the cutting of female genital organ, there are many short-term and long-term health risk problems, and even death due to some complicated infections. The reasons for performing female genital mutilation are connected with socio-cultural beliefs, attitudes, values and customs, transition of girls into womanhood, tradition and cultural heritage, the fear of not having access to resources and opportunities as a young woman, perception to reduce sexual desire of females; hence, will sustain premarital virginity, and maintain marital fidelity. Actions have taken at international, national and regional levels since the past many years and have begun to bear fruits, but the practice is still undergoing in many countries in the world and highly prevalent in Africa. To continue and motivate further reduction in changing the society’s attitudes towards female genital mutilation in the countries where the prevalence has remained stable so it’s therefor...
Chinua Achebe’s book, Things Fall Apart, was based on a story and the culture in Nigeria, Western Africa. Women’s roles and responsibilities have transitioned over several of years. The book arises a situation of how the Ibo women were treated and looked upon. In the Ibo culture, the women did not only suffer a great loss of their dignity, but also their pride as women. The whole role of women in the Ibo culture is different in various ways compared to the female race in modern society. The modern society in Nigeria, women are not so powerless, and also have the opportunity to work alongside the opposite gender.
It is true of Africa that women constitute a treasure that remains largely hidden. (Moleketi 10) African women grow 90% of all African produce, and contribute about 70% of Africa’s agricultural labor every year. (Salmon 16) Both the labor and food that are provided by African women go towards the increase in Africa’s Gross Domestic Product (GDP). (Moleketi 10) Although African women are feeding the majority of Africa’s inhabitants, the constricting ropes of gender inequality are still holding them back from being appreciated and living up to their full potential. Outstandingly, women such as President Ellen Johnson Sirleaf, of Liberia, have gladly accepted the challenge of breaking free of these ropes. The history of women’s rights in Africa, the glass ceiling, and the modern aspects of women’s rights, all play prominent roles in the overall condition of women’s rights in Africa. Until the day arrives that these discriminatory injustices are corrected, individuals in African nations will continue to struggle.