Kennan Barbero's Framework

Locating a pattern of events that would validate the negative impacts the social world has on women is nearly impossible given the organization of gender roles and expectations of both women and men in 1973. Sociologist and author Dorothy Smith attempts to convey the conflicting roles of the women in relation to men. Writing Women's Perspective as a Radical Critique of Sociology to serve as a representation of the classic Marxist dilemma. A women, a single mother and a scholar Dorothy has first hand knowledge of the flaws in the gender hierarchy found in a male dominated society. Even so it can not be denied that this perspective casts a shadow over the way In which she chooses to define the social world,women and experiences in her writing. An achieved collective identity consciousness is at the core of Dorothy’s way of thinking. Calling into question the structure of the disciple of Sociology. Expanding she asks the read the central questions,“ What can we ask of this social reality that was previously unavailable was indeed repressed? What happens as we begin to relate it in terms of the disciple? At the crux of her argument of a collective experience she pulls a second objective that is geared toward the analysis of the lack of female representation in the field of sociology. Insinuating that the collective experience of women as a

I attended both days of the Borderlands: A Critical Graduate Symposium. On the first day, I attended Session 1 (B) Cultural Navigation of Identity. I was able to hear from Pauline Batista who spoke about raceless land of caicaras and quilomobolas; challenging notions of institutional paradigm of preservation and the UNESCO contributions to the emergence of wretched cinema through tale of the unwritten. Next, Jihan Asher’s presented her research titled, Navigating Bipolarity: The Generative Space of the In-between. The final person I was fortunate enough to listen to was Julian Cook, he shared his newly published paper called, Niggaz Wit Attitudes vs. BuKnas de Culiacan: Conceptualizing Otherness through the Imagery Created by the Rap and Narcocorrido Musical Genres. This session, personally, was very confusing to understand and follow, but I was able to enjoy and learn about the new research and concepts presented by these three very intellectual graduate students. The following day was also composed of many different graduate and PhD students excited to share their knowledge. I had the pleasure to listen to three different women present there own research, this session was titled; Inequalities in Education, Gender, and Intersectionality. I’ve decided to give a summary and reflection on two of the three speakers that I found very interesting with the Inequalities in Education, Gender, and Intersectionality section of the symposium.

Though women have played an integral part in the history of the discipline of anthropology, it was not until the early 1970’s that the field of anthropology and gender, or feminist anthropology emerged. Sex and gender roles have always been a vital part of any ethnographic study, but the contributors of this theory began to address the androcentric nature of anthropology itself. The substantial gap in information concerning the study of women was perceived as a male bias, a prejudice made more apparent because what little women-centered fieldwork was done received insufficient attention from the academic community. While anthropology was considered one of the more egalitarian fields of study, it was dominated by white, Western males who

The call for feminism marks the beginning of an extensive journey with the quest to inspire women and to advocate women right in a male governed the world. Gloria Anzaldúa and Maxine Kingston both scrutinize feminism in the framework of “Borderland: La Frontera: The New Mestiza” and “The Women Warrior” encouraging women to occupy a strong position in the post-colonial male led civilization. The author both traces the journey of women struggle to achieve rewarding role within the structure shaped by men. The alliance of different voice from disregarded women gestures a strong theme that inspires Maxine Hong Kingston and Gloria Anzaldua to write enthusiastically within the feminist topic to dispute the patriarchal society.

In the essay of Judith Ortiz "The Myth of the Latin Women: I Just Met a Girl Named Maria" was an essay I believe many students were able to relate, understand, and reflect with the arguments she pointed out. Judith Ortiz seemed passionate in her essay because it was a narrative of a situation she went through. While reading Judith 's essay it was easy to comprehend what she was trying to make her audience understand. Judith 's tone throughout the essay was form, reflective, and informative. The imagery she gives us in her essay when talking to about Latin women made easy for students to image

According to the media’s portrayal of Latin women, there are two ways Latin women act. The first way is passive, pure, and dependent on men; the second way is wild,

The relationship between the gender roles reflected in telenovelas and the the role of women in Latin American countries is a matter of parallelism. This is because as Judith Butler, the author of the book Gender Trouble: Feminism and the Subversion of Identity, emphasized that it is “impossible to separate out ‘gender’ from the political and cultural intersections in which it is invariably produced and maintained”. Gender is undeniably socially constructed, and is a product of the values deemed important by that society being constantly reenacted and reinforced. In that sense, telenovelas are also another medium through which beliefs in gender can be relayed to the audience, forming what is called the “imaginable domain of gender” as they either perpetuate or go against ideal hegemony (Beard 2003).

“The Myth of the Latin Women” was writing by Judith Ortiz Cofer, a women born in Puerto Rico. Ortiz is a person who seems really Passionate about this specific subject. “The Myth of the Latin Women” points out the many stereotypes Latin women go through in their day to day lives. The things that upsets Ortiz is that there are so many people who are not a Latin background that don’t realize the importance of this issue. The main purpose of “The Myth of the Latin Women” is to get people to understand that their words will hurt someone and Ortiz convey this throughout the essay with the use of logos, ethos and pathos.

In Chronicle of a Death Foretold, the way women have been represented and characterized gives us an idea of how the female gender are treated differently from the male gender as well as children in Latin America during the 1950s. The husbands were given all the authority, also known as machismo, whereas women weren’t allowed to take charge of anything, and were portrayed as weak and impotent.

Many Minorities have been faced with constant stereotypes throughout their lives. Not only has this always been an issue for an extreme amount of time, but it has also negatively affected many people and how they live their lives. Judith Ortiz Cofer beautifully encompasses how Latin Women experience these stereotypes in an informative way by using specific rhetorical devices. However, her main purpose is to expel the negative experiences that she has with stereotyping, so all can understand the impact of it. Some of the rhetorical devices Cofer uses in her essay are ethos, pathos, and anecdotal evidence.

With that there has been an increasingly large demand for more women oriented culture, a place where they can express themselves and learn about their gender culture, and not that of men. “That is to say, if women share something in common, it is not the result of a universal bodily maturational process but of mutually experienced interpolations of race, class, and sexual

In “The Myth of the Latin Woman: I Just Met a Girl Named Maria” Cofer shows the reader that Latin women are misrepresented in society and in the media, using the rhetorical appeals ethos, logos and pathos as well as allusions to popular culture and personal experience.

In today 's society, culture is impacting our everyday life, experience and social relations; we are all categorized by our cultural “groups”, but this has changed rapidly throughout the years from one generation to the next. Cultural studies were developed in the late 1950’s, through the 1970’s by the British academic scholars. The British scholars were able engaged cultural analysis and the developed then transformed of the different fields, for example, politically, theoretically and empirically that are now represented around the world.

The fashion industry is one of the most prevalent and visible forms of influence on today’s society. Billboards, malls, magazines, TV, movies, advertisements, runways, etc. are filled with fashion campaigns usually distributed to make a statement and to influence the consumers. Often times, the fashion industry engages in offensive promotions like romanticizing eating less and the “thigh gap” or producing clothing that has “depression” plastered all over it. One of the most offensive trends of the fashion industry is the use of cultural appropriation to promote their company or clothing. Cultural appropriation is the taking of something produced by members of one culture by members of another culture. The products of that culture usually have a special sacred or cultural significance to them, which is why cultural appropriation is seen as offensive and exploiting rather than appreciated. The public tends to overlook these extreme messages and appropriation from the fashion industry, brushing them off as trendy and ideal. This becomes a problem because the fashion industry’s blatant use of cultural appropriation in editorials and ads influences people to show admiration for products from other cultures yet still remain prejudiced against the people who created and continue to practice that culture.

In effect, it was this very labeling of the female as 'other' that "was the starting point for contemporary feminist theory" (Mascia-Lees & Sharpe, 2000:22). By labeling the female as 'other', the dominant patriarchal discourse of modernism retains its position as subject (2000:22). Feminism aims to reverse the power relations of such modernist binary arguments, allowing those labeled as 'other' the chance to claim the title of 'subject' (2000:23). Nevertheless, the fact remains that modernism is ultimately a patriarchal discourse, a discourse effective only in its entirety and is thus unable to be 'cropped' to the liking of feminists (Hekman, 1990:6). As a result, by remaining