Linda Seligmann 's Peruvian Street Lives : Culture, Power And Economy Among Market Women Of Cuzco

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,

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

When one pictures the societies that spanned throughout our Mesoamerica and South America the images of warriors, conquests, gold and great feats of architecture, spawn in the mind. Missing from not only there, but the focus of many studies are the crucial roles that women played in these societies. Between each society; the Mayan, Aztec and Inca, each has their own unique culture and role for women within it. One wonders the roles of women in society, where does she fit in; politics, religious practices, and within the home. These roles are dictated by the characteristics of the society in which they live. It is crucial to begin uncovering for each of these societies, the roles of which the women took on, through exploring three subject matters, the role of women concerning government and law, politics, the role of women in day-to-day life and lastly, religious roles of women.

Lydia’s Open Door by American Anthropologist Patty Kelly is an intriguing case study about both the hidden and not so hidden aspects of sex work in Chiapas, Mexico. Her book proves the usefulness of ethnographic works where she engages with unconventional ways of knowing in order to determine the complex relationships that help to reproduce gender inequality. Lydia’s Open Door contextualizes prostitution within a political and economic framework revealing how it is impossible to diagnose one without the others. She uses both macro and micro-analysis to deconstruct the variability in how prostitution is practiced, regulated and perceived through space and time. Throughout her ethnography she discusses how globalization and

In a changing economic and political climate gender stereotypes in Juárez, Mexico refuse to change. With an increasing number of women forced into the workplace in maquiladoras(1), men's position and women's assumed position in society is being challenged. This changing economic environment in an unchanging cultural environment is part of the reason that young women are disappearing being raped and mutilated before ultimately being killed and "abandoned like meat by-products in the desert" (Pérez, March 2004). These women's bodies are entering unknowingly and unwilling into a war about cultural norms and a changing economic atmosphere.

The purpose of this paper is to describe the explored cultural and social experiences of the Peruvian people in the United States. As the 11th-largest from the total Hispanic population in the United States, Peruvians warrant a cultural investigation (Ennis et al., 2011). Hispanic communities are increasing and their social differences are vast. One cannot consider cultural competence without surveying the multiple populations within the large Hispanic population in the United States.

The Aztec people built gardens and stored a surplus of food and had food for 5 years. The Inca Empire too built storage houses full of food for the struggling poor and for the military troops. This was achievable through the development of a successful road system that was used to transport goods safely and faster, military troops also used this to get to their locations. A vertical economy was established in the valleys of the Andes Mountains. Since the Inca Empire included a variety of climates and resources, each region had it's advantages of producing different foods and goods resulting in economic diversity.

Peru is rich with minerals, natural resources, and precious metals such as silver, gold, copper, timber, iron ore, coal, potash, phosphate, petroleum, and natural gas. Natural resources have created Peru's infrastructure jump in growth in recent years. Peru has been building roads that go through different types of terrain to include mountains, rainforest and urban areas. Peruvians have updated their railway systems that transport civilians to and from their jobs all throughout the country. Although Peru is wealthy; unfortunately the majority of this income from these natural resources does not make it to the miners and farmers that work long days in order to acquire the resources for global sale. Many of Peru's citizens still live in poverty

Maria Garcia-Rada, now 20, was born May 13th, 1995 in Lima, Peru. Maria moved to the United States in 2001 because her father got a job offer in Maryland. It was a sacrifice that her father was willing to make because it was an opportunity for a better life for their family. Even though Maria moved to the United States she still follows many of the traditions and practices from her old culture and incorporates them into her everyday life while also following traditions of American culture. When she moved to America, Maria only knew how to speak Spanish. Throughout this interview the interviewer will discuss Maria’s traditions, customs, power distance within the Peruvian culture, and how the two cultures clashed at times.

The Role of Women in Indigenous Latin American Societies: A Comparison of Marriage, Motherhood and Occupations

Today we live in a globalized world, the world is interlinked on so many social, political, and economic levels that everyone’s culture has somewhat bled into each other’s. So it is extremely rare for anthropologist to find tribes like the Yanomami. “The Yanomami are a tribe of roughly twenty thousand Amazonian Indians living in 200 to 250 villages along the border between Venezuela and Brazil.” (Borofsky, R., & Albert, B. 2005). The Yanomami have been studied by anthropologist since the 1950’s and are said to be important to anthropologist because of the unique lifestyle they live mostly unpolluted by the western world (Tiffany,S., Adams, K., 2002). When people are as isolated as the Yanomami, it gives anthropologist an amazing opportunity to study the unique development of a society. A product of society is social construction, a social construct is basically a set of rules that a society establishes for themselves over time, the members of that society may follow those rules but the rules aren’t inherent. The world that we know and the most rules that we follow are socially constructed. One of the biggest social constructions is gender, gender is a social construct that can seep into every area of life, this paper will explore the Yanomamis childrearing, politics and religion through the lens of gender. While the Yanomami live very unique lives that we can and should learn so much from, today the Yanomamis way of life is under threat.

“The quinceañera is like a rehearsal wedding without a groom, and it sends a clear message to the Latina girl: We expect you to get married, have children, devote yourself to your family” (49). This shows the expectations young women are addressed in Latin American families. At every quince there are a set of rituals before finalizing the entrance of woman. Besides the party a mass is conducted before hand. They're “promising God that you’re not going to have sex till you’re back at the altar, getting married” (Priscilla 52). A quince is a celebration constructed through society but built on conservative religious values. Unfortunately, this is not one hundred percent effective to young girls to give insight that they have a whole life ahead

WOMEN IN COLONIAL LATIN AMERICA   Throughout the years, women in colonial times have experienced different levels of independence, liberties, and literal freedom and have transformed over the years. However, the roles given to them were often underappreciated and they struggled through. This is exemplified in the different roles that women played in the colonial settlements in Latin America. The religious roles, as well as the written marital rules also helped the Latin American women discover who they were, and how they fit into the pre-made societal roles.

Sandra Cisneros’s The House on Mango Street is a novel that seeks to bring awareness of Mexican-American culture and how it affects women in particular. Accordingly, its protagonist Esperanza is used to portray what it is like to be a Mexican-American female in this world. She learns what is expected of her and what is out of her reach during her growth throughout the novel, in which she develops an independent and caring identity. The process of this development is influenced by her culture and socioeconomic status.

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