Between the years 1900-2014, Chicanas/Latinas have defined themselves as strong, independent females in mainstream American society. For many years, Mexican women have fought against stereotypes, oppression among other obstacles in life. Chicanas are expected to portray a certain norm of the ideal Mexican women, mother, daughter, wife. They have resisted and fought back against oppressors and patriarchs that have implemented and molded females to become a “virgin”. This repression has altered identity formation of women, especially among the Mexican community. Society, their culture, family, community has influenced Chicanas identity. Throughout the years, Chicanas identity has changed, especially during the Chicano Movements. Where …show more content…
They faced stereotypes, discrimination, sexism, oppression, and other demeaning behaviors from society. Chicanas over the years identified themselves as Pachuca’s, Lesbians, Feminist among other forms of identification that were seen as taboo in the Mexican community. According to Elizabeth R. Escobedo (2007), Pachuca’s were more than just a fashion rebels but they represented an important symbolic site changing the social landscape of the war years. These young women rebelled against social conventions using style and behavior. Pachuca’s challenged mainstream norms of proper feminine, especially Mexican femininity. (Escobedo, 2007) As Escobedo (2007) mentions in her article, Pachuca’s defined themselves as a group who challenged society’s norms towards females. In exchange, Pachuca’s were criticized and antagonized due to their lifestyle, language, and fashion. They were seen as gang member’s and un-American while being targeted in the riots. (Escobedo, 2007) In Linda Heidenreich’s (2006) article, she argues the intersections of racism and sexism producing a toxic environment for queers of color, especially those queers who cross gender lines. (Heidenreich, 2006) Heidenreich brings awareness to the issue many “queers” face in society, especially those of color which includes Chican@s. Many Chican@s choose to define themselves as queers, but live in a hostile environment being provided by society. One
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In several cultures, women are seen as archetypes more than men. The proposition of women are instantly idealized and glorified and instantaneously ignore the true complexity of a woman. Countless of these superficial images can be seen across various cultures where the societies within these cultures define what it means to be a female and what type of behavior is and isn’t acceptable within those parameters. The persistent restatement of these stories throughout these generations reinforces the gender system. Women who step out of the norm in these societies are then held punishable for their actions. Alicia Gaspar de Alba pinpoints the three archetypal roles that are given to the women in the Mexican and Chicana cultures. These are,
Common stereotypes about women in the Mexican-American culture include that women are uneducated, good housewives, and very fertile. Many parents still believe it’s the woman’s job to stay home and be the homemaker. The concept of gender, which is socially constructed, is reinforced since birth. (Sociology Lecture 08/24/2015) Ana was caught in the middle of gender politics. Her mother oppressed her daughter so she can become a grandmother. The film “Real Women Have Curves” deals with gender stereotypes and struggles of poor women living in East LA. Carmen was trying to have Ana chained to the notion of women being inferior to men. Carmen believed men to be superior, whereas Ana thought differently. However Ana strived to liberate herself from traditional cultural norms by pursuing her college education. Her mother’s negative influence only caused Ana to rebel.
Despite being outcasted by other feminist groups such as the mainstream Chicano movement, and the second wave feminist movement, they wanted to set themselves apart through the use of their own personal experiences with gender, race, ethnicity, sexuality, class structure, and so forth. This term relates to Mexican-American and Hispanic women who oppose the traditional “household wife” role. They challenged the fundamental ideologies women, and young women are taught at an early age, and breaks away from the idea that men have dominion over women. This can also be categorized as a movement that fights against stereotypes against women. This term is important in context to our reading’s because this movement paved way for Chicano women to make their voice heard in their community. Just like we familiarize ourselves with key men in the Chicano movement, women also wanted to describe their experiences, and social injustices they were challenged with because they were women on top of other
Stereotypes are dangerous weapons in our society. “The Myth of the Latin Woman: I Just Met a Girl Named Maria” is a short essay in which the award winning poet and professor of English, Judith Ortiz Cofer, wishes to inform and persuade the audience that labels and stereotypes can be humiliating and hurtful. The author targets the general public, anyone that doesn’t understand that putting someone in a box because of a stereotype is wrong. Cofer starts out the essay by telling the reader a story with a drunk man who re-enacted “Maria” from the West Side Story, and how angry that made her feel. She continues by explaining how she grew up in the United States being a Puerto Rican girl trying to fit in, but always being labeled as an island girl. Cofer carries on by explaining why Latin people get dressed and act a certain way. Then she recalls some more stereotypical incidents.
The idea of mestiza consciousness is an acknowledgement of both the genetic and cultural mixing that come from falling between the cracks of two cultures. Gloria Anzaldua uses the idea of mestiza consciousness to describe the constant shifting between two or more cultures that Chicana women experience. She describes the issues that arise within various communities due to an “us vs. them” mentality, and argues that mestiza consciousness can also act as a tool to heal these wounds, and to reshape one’s identity by merging various identities.
Social standards may confine individuals from pursuing their own personal interests. Through the relationship between societal standards and individual interests, Sandra Cisneros’ short story, “Woman Hollering Creek,” introduces the roles of men and women in a Hispanic culture. The protagonist, Cleofilas Hernandez, is trapped in an abusive relationship with her newly-wed husband, Juan Pedro. However, Cleofilas tolerates the toxic relationship due to the social norms of her society, which reveals that the Hispanic culture revolves around a patriarchal society and that women have to be submissive to their husbands. As the story progresses, Cleofilas abandons the gender norm to lead an independent lifestyle.
This highlights that Chicanas prefer Chicanos more than they prefer each other; they perpetuate gender hierarchy by constantly placing males above females. Chicanas fear the criticism they will endure if they defy gender boundaries. Joan Riviere addresses this phenomenon in her essay “Womanliness as a Masquerade. Her essay explores the discomfort that woman feel when they act outside of the boundaries established by a male dominated society. In one example, she describes a
Young Chicana women typical expectations are to follow the parents’ rules. In the films “Mosquita Y Mari” and “Real Women have curves”, the young Chicana women resist these gender cultural norms. The resistance of these gender norms is not a challenge to others but away to voice the opinion that I am my own person and not somebody else.
Mexican American empowerment was the goal of The Chicano Movement of the 1960s, it was a civil rights movement extending the Mexican American Civil Rights Movement of the 1960s. During this movement there were three goals that were achieved, which was land was restored, education reforms were gained and the rights for farm workers. . Latinos lacked influence in the national political arena prior to the 1960’s but that changed when the Mexican American Political Association (MAPA) were diligent in working to get John F. Kennedy elected president in 1960, which in turn established Latinos as a significant voting bloc. Once in office Kennedy had shown his gratitude towards the Latino community by addressing their concerns of the Hispanic community
In this article, “The Myth of the Latin Woman” Cofer has talked about many incidents from her life where she was talked about, from a young girl the adult life. Ortiz Cofer is so ardent about this topic of stereotyping Latin women because she was a native women of the Puerto Rico area who really grew up in the United States. There is how she witnessed firsthand how hurtful stereotyping could be. In “The Myth of the Latin Woman”, She has repeated use of Spanish words in the essay to shows her audience how proud she is of the Latin heritage. she continuously uses other words, such as Puerto Rican, and Latina to stress the names she heard growing up. Because she has been brought up to love her Latin culture, she was often stereotyped here in the United States. As you can see, this is why she became so involved with trying to bring people so much awareness to the
The Chicano power movement of the 1960's is characterized by Carlos Munoz, jr. as a movement led by the decedents of Mexican Americans who pressed for assimilation. These young people, mostly students, became tired of listening to school rhetoric that stressed patriotism when they were being discriminated against outside the classroom. Unlike their parents, the young people of the Chicano movement did not want to assimilate into mainstream America and lose their identity, they wanted to establish an identity of their own and fight for the civil rights of their people.
Wearing odd articles of clothing nowadays has nothing to do with the government. On the contrary, wearing odd articles of clothing in the midst of a world war can get you into a lot of trouble. All that you have to do is tune in on the pachuca crisis that occurred in Los Angeles. The term “pachuco” and “pachuca” was donned onto young Mexican men and women who wore attire unbefitting the American norm. In Escobedo’s article, “The Pachuca Panic: Sexual and Cultural Battlegrounds in World War II Los Angeles,” she thoroughly details the crisis of families and authorities who have had affiliations especially towards Mexican women presenting themselves in a way that resembles a pachuca. The rising problem that revolved around this issue which will be expanded further argues about the identity of what a pachuca is and its involvement to the “panic” of both the Anglo and first generation Mexican communities.
The story illustrates the overlapping influences of women’s status and roles in Mexican culture, and the social institutions of family, religion, economics, education, and politics. In addition, issues of physical and mental/emotional health, social deviance and crime, and social and personal identity are
Finding my voice as a woman in the world has led me to have a greater appreciation of my Mexican-American culture. Although the women in Galang’s book are of a different cultural background I was able to understand and connect with the struggles they went through trying to balance those varying cultures and the difficulty they had in finally accepting it. The story that most exemplifies the two spectrums of acceptance of one’s culture is “Rose Colored”. While going through elementary, middle, and a small portion of high school I could identify mostly as Rose because I hadn’t yet accepted the culture I was from. I was ashamed of being part Mexican and thought people would automatically stereotype and not like me. I saw my curly hair as something that should be hidden, always in braids because it wasn’t straight like all the others and also avoided talking about my home life for fear of being cast out as different. As I grew up into a young woman I began reading more and more about my culture and researching what it meant to be a true Mexican-American. I learned to appreciate all the beauty my culture has to offer and realized that being from two different cultures was not about picking one over the over but combining both at the same time. After reaching this sudden realization I was able to
Women of Latin American culture have incessantly ensued the potent gender roles that have become a social construction of their society over innumerable decades. The profound author of Insurgent Mexico, John Reed, imparts his experiences with the revolutionary leaders of the Mexican Revolution, like Pancho Villa, and was able to witness their culture and more specifically the roles these Mexican women were forced to render by their chauvinistic counterparts. This period of revolution, started to grant women new mantles usually reserved only for men, like participating in fighting for the success of the revolution; any preeminent changes would soon approach, but in the meantime Mexican society run by men enjoyed the regulated traditional