Gloria Evangelina Anzaldúa

Pentecost (2014) compares The Distance Between Us: A memoir with Rudolfo Anaya and Tomas Rivera’s major work as an attempt to capture the cultural identity of Mexican Americans concluding that the main protagonist of these works had to set outside their cultural boundaries to find their cultural identity. Ruf (2009) unlike Pentecost (2014) emphases the uniqueness of Grande’s work as she highlights that even though Across a Hundred Mountains is a fiction work it is based on Grade’s real experiences and fears. Unlike most immigration novels that are usually narrated from a male perspective, Grande’s narrative of a young girl denounces attention to gender inequalities and intersectionalities among immigrants (Bürkner, 2012) (Ruf, 2009). In addition, critics see Reyna Grande as an honest writer that uses her personal experiences for the development of an immigrant narrative and whose novel is underscored with personal truths (Olivas, 2006) (Coca, 2009). While this literature explore Grande’s work they do not pay attention to the representation of her personal and/or her fictional character Juana’s identity formation, when it is a fundamental characteristic of her

The story “Woman Hollering Creek" by Sandra Cisneros describes the lives of Mexicans in a Chicago neighborhood. She depicts the life that women endure as Latino wives through her portrayal of the protagonist, Cleofilas. For Cisneros being a Mexican-American has given her a chance to see life from two different cultures. In addition, Cisneros has written the story from a woman’s perspective, illustrating the types of conflicts many women face as Latino wives. This unique paradigm allows the reader to examine the events and characters using a feminist critical perspective.

Up to “half a year passed…” (Rodriguez, 287) until his teachers “…began to connect [his] behaviour with the difficult progress of [his] older sister and brother were making” (287). Note the fact that the teacher’s realization was because of his siblings and not because of his solitude, silent attitude. The message, as Anzaldua perfectly evokes in his short story, is that it’s our very “tongue [which] diminishes our sense of self” (298). A similar image Anzaldua depicts in ‘How to Tame a Wild Tongue’ – coincidently at the rather beginning of the text just like Rodriguez – is when the Anglo teacher said “If you want to be American, speak ‘American’. If you don’t like it, go back to Mexico where you belong” (295). On this occasion, Anzaldua’s mother also tells him off as she was “…mortified that [her son] spoke English like a Mexican” (295). Here, the pressure derives from the mom and the teacher, making Anzaldua feel out of place. He believes that “wild tongues can’t be tamed, they can only be cut” (295) emphasizing that one’s identity must be forgotten if he/she wants to learn another language (English), ultimately gaining a new identity. Another example of lack of identity recognition is when Kingston, in ‘Tongue Tied’, specifies that only the Chinese girls were left out when the class went to the auditorium. Kingston “…knew the silence had to do with being a Chinese girl” (284), hence, her self-esteem diminishes, she feels excluded from the class;

Caminero-Santangelo, Marta. 2007. On Latinidad: U.S. Latino Literature and the Construction of Ethnicity. Gainesville, FL: University Press of Florida.

Anzaldua was in a state of intimate terror due to her position in the dark side of the gender system which made life more difficult for her. Anzaldua did not fit the standards of her culture. Queers such as Anzaldua were considered different, belonged to the other and because of this were considered lesser that others and non-human (Anzaldua 40). Gloria Anzaldua faced much oppression. She experienced a sense of banishment in the Borderland. Oppression within the Borderland was the requirement of women to be submissive as according to Chicano culture. Men were believed to be the "good" gender and were seen as the ones with power, had unobstructed roles and the freedom of decision. Women were looked at as the "bad" gender, were limited to specific roles and their purpose was to provide for males within their culture. Women were restricted to the roles of nuns, prostitues and mothers but Anzaldua resisted (Anzaldua 43). She saw the self as the individual's self concept. Identity formation was a continuing process affected by how she understood herself in relation. Anzaldua's sense of self was established distinctly when she resisted the immobilizations of power. Although Gloria Anzaldua detested some of her cultures ways, she was completely engrossed in her culture and her origins. She hated the ways in which her culture delineated women's status and roles and took away their

How do you build to the next issue she addresses, though? Surprisingly, you meet it head on the way the author chooses to, but unlike the Mexican culture works up to it. Anzaldúa has no qualms in exploring her homosexuality and the male/female identity. Raised a Catholic, she made the choice to be homosexual, she declares. She recognizes that in some it is genetically inherent and that can be understood, but her Catholicism makes it a choice.

Edited by several scholars such as Gabriella F. Arredondo, Aída Hurtado, Norma Klahn, Olga Nájera-Ramírez, and Patricia Zanella, this book in particular highlights the development of Chicana identities in the twentieth century by showing “how Chicana feminist writings move discourse beyond binaries and toward intersectionality and hybridity” (Arredondo e.al. 2). What is interesting is how the feminist scholars in this book used different epistemologies and methods in capturing the experiences of the Chicanas which include oral histories, poetry, theatrical performance, painting, dance, music and social science survey. Some of the contributors also combine “analytical tools and cross disciplinary boundaries” (5). The approaches used are very unique as they enables to unravel the Chicana experiences thoroughly and disrupt “the notion of Chicana identity as monolithic and homogeneous” (6). Also, the format of the book which presents articles and then the responses by another activist or scholars offers a very distinct way of presenting critical and provocative analysis. Such format allows the editors to “reaffirm the tensions and creativity of individual and group consciousness that underlie Chicana feminism and scholarship” (Salas 122). From this edited volume, I choose three articles along with their responses. Those articles are Cartohistografía: Continente de una voz/Cartohistography: One Voice’s Continent by Elba Rosario Sánchez (response: Translating Herstory: A Reading

Activist, Gloria Anzaldua’s narrative excerpt “How to Tame a Wild Tongue” She goes into depth of ethnic identity, while knocking down walls of linguistic and identity down. How one would identify themselves while broadcasting the struggles any person with culture has felt. She uses ethos, pathos, and logos alongside all five senses. Making the reader feel as though they witness the struggles she went through if not witness then actually experienced. Anzaldua’s thesis is that language is a part of one’s identity. It is what makes a person who they and connects them to their roots. People shouldn't let others try to tame their tongue or cut off their native language; because once they do and are given that power they can disconnect the person from their culture and roots.

Although I can’t specifically relate to Gloria Anzaldúa’s struggle between her languages in “How to Tame a Wild Tongue,” I can relate to her “kind of dual identity” in which she identifies with neither Anglo-American cultural values nor Mexican cultural values (1566). Being half white, half Chinese, I struggle identifying as either identity, especially because my mom (who is Chinese) never learned Cantonese and largely became Americanized in her childhood. It’s an uncomfortable position to be in when racial and ethnic identity are so significant in America and when I must interact with the world as part of both the majority and the marginalized. Considering my own struggle and the conflict Anzaldúa describes, it became clearer to me the way race relations in American not only marginalize people of color but train our consciousnesses to damage ourselves. Before I turn back to Anzaldúa, a novel I’ve recently read, William Godwin’s Caleb Williams has also been on my mind, particularly in Godwin’s portrayal of how police surveillance transforms us into agents of our own oppression. Although Caleb is a white man, he also experiences a split consciousness as his values and characteristics are whittled away by the paranoia of constant surveillance.

When Anzaldua says “So, if you want to really hurt me, talk badly about my language” she wants you to feel every aspect of what she is saying. In “How to Tame a Wild Tongue” she persuades her readers to believe the way she feels and that she has went through hell to fight for what she believes in.

The novel Across a Hundred Mountains by Reyna Grande is a story about two young girls and their struggling journey to find happiness between two conflicting and distinct worlds: the United States and Mexico. Juana on one side wants to get to the United States, or “el otro lado” as mentioned in the novel, to find her father who abandoned her and her mother after leaving to find work in the US. On the other hand Adelina escapes from her house in California to follow her lover to Mexico. The girls form a bond in the most unexpected of places, a Tijuana jail, and quickly form a friendship that will connect them for the rest of their lives.

Mirtha Quintanales wrote a letter “I Paid Very Hard for my Immigrant” to Barbara Smith explaining her struggles and feeling of separation. Mirtha appeals to the reader’s emotions by making a clear understanding about racial discrimination. She makes clear statements about Latina lesbians that have experiencing racial inequality. Mirtha states in the letter “Well I have paid very hard for my immigrant title. And I’m still paying for It even though I have learned a lot” (Quintanales 209).

Throughout the essay, Lugo-Lugo uses personal experiences and builds bridges with her audience to further establish emotional appeals. Carmen Lugo-Lugo is a woman of color, specifically a Latina. Latinos have become so stereotyped, that people’s portrayals and descriptions of them have become so ingrained in their minds that

Previously, I had not considered the numerous difficulties in the US Latina experience. I knew about the racism and stereotyping these people have faced for years in the US. Thus, it came as no surprise that the authors presented instances of explicit racism and stereotyping. Additionally, most of the books take place in the 1950’s and 60’s which highlights the racism Latina’s experienced during this time period. However, the racism continues after 9/11 in Cepeda’s memoir Bird of Paradise, which shows that racist attitudes towards Latin American’s have not dwindled over the years, but are still prevalent in our society today.

In “Poem For the Young White Man Who Asked Me How I, An Intelligent, Well-Read Person, Could Believe in The War Between Races” written by Lorna Dee Cervantes, tells a story of a woman who is torn split between her moral beliefs and reality, “In my land people write Poems about love […] There are no boundaries. There is no hunger, no famine or greed.] (ln. 6-12) Lorna Dee Cervantes discusses an idea land, in her land one that she knows could never be true but to her feels morally right. Cervantes discusses her annoyance with the white man when she discusses the reality and severity of her situation and that it is a means of survival in the world she lives in. This is all described through her use of imagery and adjectives such as, “because everywhere