Rigoberta Menchu

Latina Leader For thousands of years’ immigration to the United States has been considered one of the biggest problems and has been one of the topics most talked about, especially in this year, being one of the favorite topics to talk about in the presidential debates. Yet, due to speeches given by President Donald Trump little is known and talked about the problems immigrants, especially Latinos face day by day, socially and economically. By being a minority in the United States it has been very difficult for immigrant farm workers’ to get where they are now and have more opportunities than before the 1970s. Fortunately, there have been organizations and leaders that have helped immigrants through the years, one of these being Dolores Huerta.

The Beginning of a Coming Together Gloria Anzaldua’s short essay, Towards a New Consciousness, begins with the description of her mixed culture, a mestiza, and the conflicts she faces in being torn between being Mexican and Native American. Anzaldua expresses her struggle of her torn heritages by describing herself as

She also talks about the Native feminist ethics, which brings understanding of the cultural perspectives of leadership under the spotlight. In this respect, I think understanding of Native women’s traditional gender functions, roles and responsibilities is crucial in perceiving Indigenous feminism. This is because I think in many tribal societies such as the Pashtun tribal societies in the northwestern FATA (Federally Administered Tribal Areas) perceive gender roles and responsibilities as complementary. The FATA areas and the colonial government system were creation of the British colonizers. This example is very much relevant to the case of Native societies that were/are colonized in North America because the British colonial rulers applied the similar methods to control and regulate Pashtun tribes in the FATA areas. In comparison to the CFR Courts to implement the Code of Indian Offences in Canada, the colonizers introduced and enforced the FCR (Frontier Crimes Regulations) in the FATA areas on the Pakistani side of the border between Afghanistan and Pakistan. In this colonial structure, the Political Agent system implemented the FCR in which, for example, because of one tribal individual the entire tribe was punished. Unfortunately, the FCR is still very much alive and is being used the way many colonial laws are currently implemented in Canada and

Rhetorical analysis of “How to Tame a Wild Tongue “ 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.

“I, Rigoberta Menchu” by Menchu is an autobiography that details the genocide of the Mayan people in Guatemala. The book has earned her the Nobel Peace Prize in 1992 for publishing the truth about the trials and tribulations that the indigenous people of Guatemala faced. The problem is that the autobiography has been found to be untrue. The details of the book were fabricated by Menchu, in an attempt to send her message about the indigenous Guatemalan people 's struggles. This has created a controversy amongst Latin American scholars, as well as amongst the education system that requires the autobiography as reading material. The entirety of the situation has even called into question whether or not the content of the book could be taken seriously as material because of this fabrication.

There are many flaws in society that people have just accepted and decided not to fight for, but oppressed female writers and nationalist groups have taken a stand against them. Author Gloria Anzaldua expresses in her letter “Speaking in Tongues: A Letter to Third World Women Writers,” the battles she has encountered as a Chicana, gay woman, the opinions she has of our world and how to overcome the difficulties she and other third world women writers have experienced. Aside from her, nationalist movements such as the Chicano and the Young Lords Movements were created to fight against the social oppressions, Mexican-Americans and Puerto Ricans, minority groups have had to live under. Despite the fact that Anzaldua limits her discussion to that

Meghan A. O’Malley Professor Allison Shelton WRTG 1150 24 September 2017 Rhetorical Analysis of Cecilia Caballero’s “Mothering While Brown in White Spaces” A Chicana woman is a person of Mexican origin. Activist Cecilia Caballero falls into this category. Through a website that she cofounded, Chincana M(other)work, author Caballero writes to spread social justice to mothers who are minorities including Mexican women who are treated unlike white mothers. Caballero has good intentions when arguing how life is different being a brown mother by sharing a personal story and using emotional appeals, which in return makes her writing effective for her target audience. However, her writing would not be effective for other audiences outside the echo chamber because she fails to recognize other people’s point of views and circumstances, which ultimately would have made her writing stronger by appealing to a larger audience.

Rigoberta Menchu, a Quiche Indian woman native to Guatemala, is a recipient of the Nobel Peace Prize for politically reaching out to her country and her people. In her personal testimony tittled “I, Rigoberta Menchu” we can see how she blossomed into the Nobel Prize winner she is today. Following a great deal in her father’s footsteps, Rigoberta’s mobilization work, both within and outside of Guatemala, led to negotiations between the guerillas and the government and reduced the army power within Guatemala. Her work has helped bring light to the strength of individuals and citizen organization in advocacy and policy dialogue on the world scale. In a brief summary of the book I will explore why Rigoberta Menchu is important to

One must learn to adjust themselves to the dominant culture while having their own cultural values, Anzaldua called it “plural personality”. Mestiza for her is possibility of thinking at border length. Rejection of binary thinking of border and it system of diffraction. All cultural identity is built in the story that is being told which passed down culture, identity and traditions. This encourages tolerance of ambiguity. There’s no Mestiza for her because it’s tainted and forged through power and domination. It’s a combination of inequality, rejection of traditional culture and the acceptance to create a new culture that gives rise to a new consciousness. Anzalua’s “new” identity is very significant to idea to a certain extent, other than defining herself according to society’s definition of what constitutes being Hispanic

Through the racial caste system of the Spanish Colonial Era, it is known that the people of mixed race and dark skin of the time were viewed as inferior by the Spaniards. This inferiority complex was mainly due to one group of people oppressing another. The irony behind this instance

There are currently 150 million Afro-descendants in Latin America who make up nearly 30 percent of the region’s population (Congressional Research Service, 2005). Out of the fifteen Latin American nations that have recently adapted some sort of multicultural reform, only three give recognize Afro-Latino communities and give them the same

It’s hard to say that comparing two individual’s lives is an easy task. When looking at my life and Esmerelda Santiago’s life, the sociological imagination could be used to assist in doing that. The following concepts will be used to better understand the surprising similarities and differences: immigration, doing gender, conformist, double consciousness, deviance and traditional authority. I will start by analyzing Esmerelda Santiago’s life. Following that, I will analyze my life and will finish with a conclusion that draws out the comparisons and differences of both.

Being confined to an employer's house, Maya women are hard to get the detail information about the legalization through the ethnic members that they have strong tie with. Also, with the patriarchal constraints, the Maya men that the Maya women have strong tie and relationship with refuse to help them in the application process of working legalization. The reason is because Maya men want to remain the abusive relationships with the Maya female partners. Besides the strong tie, Maya women cannot response to the legalization well because of weak tie. Being confined to an employer's house and being paid in cash for domestic work, women are hard to obtain the documentation for their application. Also, when the women want ot gather documentation, they found that they were dependent on affidavits from only one person, the female employer, who in most cases refused to provide them. The reason why employer refuse to provide documentation is because employer did not pay social security for the female workers and are afraid to be reported to

In this class, I was presented with an opportunity to reflect upon my personal knowledge of Indigenous

Take, for example, the research conducted by Shannon Speed in Chiapas and Monique Skidmore in Burma (Sanford, V. 2006). Both women were in complicated situations where they were privy to the plight of their suffering research subjects, yet inhibited by the watchful eye of a dominating power that would not allow them to completely overstep their bounds. Both researchers are women, mothers and were foreigners in their research community, but would not allow that to deter them from supporting human rights work and attempting to better the lives or at least create awareness of the suffering of the sociocultural group they studied (Sanford, V. 2006). Anthropological activism can aid in bringing about integral political, economic and social change. Attempting to be objective in essence equates to supporting the status quo (Sanford, V. 2006) and as human beings with an interest in humanity, we cannot sit by idly as inequality grows and horrendous occurrences