Mexican American Women

As early as World War II where Chianca/o youth have been criminalized, it can widen an understanding of how Chicano/a youth battled in the post-industrial United States. It was a time of paranoia, racism, and social and political obedience. In the 1940’s, the Don Tosti Band’s “Pachuco Boggie” created a pachuco subculture of East Los Angeles where it resistant the stereotypical Hispanic culture (Lipsitz, 166). As youth of every generation, Chicano youth had their unique style and trends. Chicano teenage fashion trend called the zoot suit- modeled on flashy, mobster attire—was ridiculed in the white press (Chiodo, 2). Not only did Pachuco have their own fashion trends they also had their own speech sample called Calo. Some words pachuco use are, “lana (money) and

Being a low-income Mexican-American woman has not been easy. I have to work twice as hard to get the same recognition, acknowledgment, and attention that a white male would get in our society. I am constantly reminded that I have no privilege and neither do my parents. I have lived in fear of my parents being deported and they have lived like prisoners in a country that offers unity and freedom. My accent has made it easy for others to discriminate and make fun of me. These issues have brought up many challenges while growing up.

In the film “Mi Familia,” we follow the story of the Mexican-American Sánchez family who settled in East Los Angeles, California after immigrating to the United States. Gregory Nava and Anna Thomas introduce the story of this family in several contexts that are developed along generations. These generations hold significant historical periods that form the identity of each individual member of the family. We start off by exploring the immigrant experience as the family patriarch heads north to Los Angeles, later we see how national events like the great depression directly impact Maria as she gets deported, although she was a US citizen. The events that follow further oppress this family and begins separate identity formations. These

While Asian immigrants were first generation migrants, female Mexican-American teens in the early 1920s differed in that they were first generation Americans. Still, these teens faced similar pressures of formative gender identity set by both American culture and by the ancestral customs of the Mexican familial oligarchy. The familial oligarchy of Mexican culture refers to the system by which familial elders “attempted to dictate the activities of youth for the sake of family honor,” as the family’s communal standing depended on the “purity,” or virginity of their daughter with little mention of the son. Due to the sudden rise of the flapper culture, American temptations were a constant threat to traditional Mexican values. These temptations were controlled through the use of a gender medium, usually a mother or grandmother, known as a dueña or a

Social science teaches that a person’s self identity is a reflection of that which other people put on the individual, in other words a person’s behavior steams more from what they see of themselves from someone else’s perspective and less from how they see themselves. In the case of the Mexicans, this concept holds true. From that, which has been studied thus far this semester, Mexicans/ Mexican Americans are good examples of this concept. Their sorted past has resulted in a new kind of Mexican American and perhaps a new kind of Mexican. Certainly the Mexicans American’s experience in this country has brought about some changes from the first generation of Mexicans who were born in this country to those who

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.

facilities (Reichert et al., 2007). This particular argument may stem from the lack of safe, but free, areas to exercise; many low-income neighborhoods do not have safe sidewalks, parks, or even free recreation centers to participate even if the desire was there. A prevalent argument that both African American and Hispanic women use as to their inability to obtain a healthy exercise routine is that the additional money needed to provide for childcare while exercising does not suffice a cost to benefit (Reichert et al., 2007). A study done in regards to the Hispanic population found that in the case of parents, money would be spent on a child’s participation in sports or exercise before an adult (Steenhuis, Nooy, Moes, & Schuit, 2009). That

Immigrant women are involuntarily sterilized in the name of public health. Immigrant women who arrive in the United States to give birth feel coerced into sterilization. The information that was provided to these women regarding sterilization has not been in their native language. All forms provided to patients, especially consent forms for any procedure need be a person’s native language. Many immigrant women who do not know English and give birth in the United States are under the impression that the forms they are required to sign in English are standard after giving birth when they just signed forms consenting to have a tubal ligation.

Women are the pillars of the society. They give rise to the society, each one of us was conceived in the womb of a particular woman. They take care of the entire family, the children and the grown up. The mother figure is quite critical in the life of each and every individual. There is a saying that goes” behind every successful man there is a woman.” Therefore, their significance in the lives of their husbands or children cannot be ignored. The great readers across the world for instance United States of America President Obama and United Kingdom Prime minister David Cameron regularly attends government and private affairs together with their wives Mitchell and Samantha respectively.

There are significant figures who are destined for a greater purpose, those who are worthy of integration in the history books. They are men, destined for a greater purpose, provoking change in an otherwise stagnant trajectory, whether for better or for worse. In the best of scenarios, they are capable of offering hope, present innovative perspectives opening opportunities that affect the current way of life. Other times, however, the selected few, fall into circumstances beyond their control, but are influential, nonetheless. Men are often author of such reverence and acknowledgment, that a woman’s power and contributions to history oftentimes is overlooked. Case in point, three women who created change, who affected the culture during the colonization of Mexico in early 16th and 17th century, a time and place when women had no authority, or control in the way men did, are decorated with this honor. The first is La Virgin de Guadalupe, the symbol of hope, Malintzin, the epitome of disloyalty, and Sor Juana Inez de la Cruz, the intellect.

Collectively, the Mexican immigrants in this novel align their behaviors and their ambitions to those of American status. An example of this is when the young women attend school and excel and academically, and when their parents sustain well paying employment opportunities; hence, assimilation (Thorpe 2009). Assimilation allows society to sustain its symmetry as long as all societal members, despite the consequences of deviating from their ethnicity and racial identities, mutually embrace one dominant culture, the American culture (Leon-Guerrero 2016). Case in point, collectively, the characters in this novel avoid the anomie that surrounds them and instead fosters modalities that intrinsically motivate them to adapt to their captivity

On May 5th, 2006 the lives of the 45 women of Atenco were changed forever. Simply protesting for the people in their community, the women of Atenco never expected to be beaten, sexually assaulted, and psychologically harmed. They experienced the abuse of men that had been hired to protect them, and yet the police officers faced no repercussions. These 45 women are forced to face daily struggles of the damage that has been done, while their abusers walk freely. There has been little to no justice for the women of Atenco.

By American standards, women do not hold any real power. Women currently make less money than men for the same jobs, the United States has never seen a woman president and until the year 1920, American women had not even won the right to vote. Women are notoriously seen as less than: men are doctors, women are nurses, men are football players, women are cheerleaders or men are pilots and women are flight attendants. We live in a culture of gender inequality, always favoring males. However, all cultures are different and in innumerable societies all around the world, women are the ones who, so to speak, hold all the cards. They make the decisions for their families, they are entrusted with greater responsibilities and they wear the pants in their relationships. By enabling the women in these societies to have more responsibility, respect and equality, it strengthens the cultures and traditions expressed by these groups all while

During the Spanish conquest and the early colonization and missionization of Alta California many problems arose from violence directed towards native women. Today we will discuss, how they were viewed and treated by many of Spanish men, and how the church viewed and reacted to the violence against these women.

Nevertheless, many Asian women in particular struggle to adopt status within the society as they are not “heteronormative” enough. There are many reasons why Asian women perform cosmetic surgery in order to look white in an attempt to attain the framework of heteronormativity. One of the reasons why Asian women want to look white is through gaining benefit in finding a partner. Based on a study of 692 undergraduates, the study has found that white women are more likely to be asked out compared to non-white women. White women have a staggering percentage of 40 percent while non-white women have roughly about 28 percent (Knox & Schacht, 2012). Another study conducted from Feliciano, Robnett, and Komaie (2009) also found that men of color with