The Identity Of People In Nikki-Rose By Nikki Giovanni

With waves of the American population moving westward, government attempted to assimilate, or integrate, Native Americans into American society. Their goal was for Native Americans to live and behave like white Americans, and for them “to cast off their savage habits and become an interesting, civilized, and Christian community” (Doc 9). Children were sent to boarding schools where they were given new clothes and haircuts, and taught English, Christianity, and American ways of life (Doc 13). While many Americans believed this would be good for the Native Americans, it effectively destroyed their culture and identity. By forcing them to learn English, they were unable to communicate the concepts, beliefs, and ideas their languages were based on. Americans did not consider the fact that English could not substitute for Native languages, because they are based on different realities, histories, and cultures (Doc 3). Assimilation turned the lives of Native Americans upside-down, forcing them to give up ideas and beliefs they had been practicing their whole lives, without any say. Slowly, Native American culture and lifestyle faded until it was nearly

Historically, surveillance came in the form of a watch tower, designed to watch out for danger in order to protect citizens. In a more recent context, the implementation has evolved now to supervise the citizens in order to watch out for danger. The modern “watch tower” does not occupy the same physical space as its predecessor and does not impress by its height, but rather, impresses by its seemingly omnipresent eye in all channels of society and its reach into the lives of individuals, but that reach is only enough to protect very specific dangers. Although mass surveillance portrays itself as proficient in preventing threats to a collective, Nikki Giovanni’s “Surveillance” reveals her mother’s physical abuse and, as a result, the dissonance

Scholar, Gloria Anzaldúa, in her narrative essay, “How To Tame A Wild Tongue’, speaks her many experiences on being pressured on what language to use. She then expresses how the discrimination made her to realize the ugly truth--that people reject languages that aren’t their own. She adopts logos, ethos and pathos in order to appeal toward her audience who is anyone who is not bilingual. One of the perspectives she takes on in her piece clearly expresses the relationship between language and identity and how it creates a conflict between her and the world.

In her passage, Anzaldua claims that language is an identity. She stresses the importance of how people who speak Chicano Spanish are viewed as inferior due to it not being a real language. Anzaldua reveals that “repeated attacks on [their] native tongue diminish[es] [their] sense of self” (532). Being criticized by the language one speaks causes a low self-esteem and a misconstruction of identity. It can lead a person to stop or hide the usage of their language thus suppressing one’s self. She highlights the discrimination of Chicanos, so people are aware of it therefore encouraging tolerance and social justice. Anzaldua argues that “until [she is] free to write bilingually and to switch codes without having to always translate. . .[her] tongue will be illegitimate” (533). This shows how truly she

This situation is relative to real life instances of immigration, as those moving to America with the hopes of improving their own lives and the lives of their family members are, in some cases, unfamiliar with the English language. Therefore, they must somehow learn the ways of the new people surrounding them in order to be accepted in this environment and also be able to communicate with others so they can attempt to obtain jobs to support themselves and family. Understanding the same language clearly plays an important role in assimilating to new surroundings.

As human beings, we like to put labels on people around us to help us identify them. Most of these people around us are strangers and we do not know any personal detail about them. We tend to identify them based on their appearance, rather than who or how they are as people. We are often unaware of the impacts our labels have on these people. In the essay “ On being a cripple” by Nancy Mairs and “ The Myth of a Latin woman : I Just Met a Girl Named Maria” by Judith Ortiz Cofer, the writers have successfully portrayed the feelings that arise in people’s mind based on the way they are identified. In both the essays, the writers tell us how they have been incorrectly labeled and judged by society based on their social, physical and racial appearance, how they are tired of it and how they have come to accept and make peace with it.

For almost as long as European settlers have interacted with the native peoples of the Americas, they have had a notion: what many call ‘assimilation’. To Europeans, assimilation of native peoples meant for their culture, which they believed to be superior, to be accepted over time by the natives. And as they grew more and more European in language, religion, customs, organization, morals, and behavior, they would slowly shed off all of their old culture which the European culture would be replacing. The Europeans believed this process was for the best for the natives and that they would be happier living ‘civilized’ lives as opposed to practicing their own traditions.

Although I can’t specifically relate to Gloria Anzaldúa’s struggle between her languages in “How to Tame a Wild Tongue,” I can relate to her “kind of dual identity” in which she identifies with neither Anglo-American cultural values nor Mexican cultural values (1566). Being half white, half Chinese, I struggle identifying as either identity, especially because my mom (who is Chinese) never learned Cantonese and largely became Americanized in her childhood. It’s an uncomfortable position to be in when racial and ethnic identity are so significant in America and when I must interact with the world as part of both the majority and the marginalized. Considering my own struggle and the conflict Anzaldúa describes, it became clearer to me the way race relations in American not only marginalize people of color but train our consciousnesses to damage ourselves. Before I turn back to Anzaldúa, a novel I’ve recently read, William Godwin’s Caleb Williams has also been on my mind, particularly in Godwin’s portrayal of how police surveillance transforms us into agents of our own oppression. Although Caleb is a white man, he also experiences a split consciousness as his values and characteristics are whittled away by the paranoia of constant surveillance.

Through out history society has created many stereotypes and assumptions based on race and nationality to confine us into categories. The reality is not every individual fits a specific category because we are unique even within the same ethnicity group. In “On Being Told I Don’t Speak Like a Black Person” Allison Joseph illustrates some speech stereotypes that come hand in hand with her racial background and how even people from the same racial background and house hold don’t all sound a like. The author portrays that race and linguistic has a huge impact on our daily life and how society sees her different to others. Also, her own identity is being put in to question base on a linguistic stereotype. Furthermore, base on ones racial orientation society already have a certain expectation of what they assume the person is capable of and an expectation of how one acts like. When we put stereotypes on individuals we discrediting the individuals identity, we are making those people part of a group base on a assumption and stereotypes can not be used to describe a who group because not everyone fits into a certain category.

Defining someone by their skin color is an everyday phenomenon. Many people see a specific shade of skin and believe they know exactly how that person is going to speak, carry, and illustrate themselves. It seems to be embedded in one’s head at a young age to have specific views given by family, friends, and coworkers such as, believing interracial relationships are immoral, or it being acceptable to judge others according to their skin color. In the articles “Race is a Four Letter Word” by Teja Arboleda and “Mr. Z” by M. Carl Holman, the color of the authors skin plays a substantial role on how they are treated and perceived. Living in a society that doesn’t understand one’s culture can make their life extremely difficult.

While examining the packet of resources, two pieces caught my attention, “Vanishing Voices” by Russ Rymer and the Self Portrait Between the Borderline of Mexico and the United States by Frida Khalo. In “Vanishing Voices”, Russ Rhymer explains, “Parents in tribal villages often encourage their children to move away from their insular language … towards languages that will permit greater education” ( Rymer 7). This demonstrates how isolated ethnic groups abandon their culture in order to pick up the global language for economic prosperity. It indicates that remote societies are conforming to globalization for a greater economical gain. Likewise, the bottom of the self portrait of Frida Kahlo clearly displays how plants are converted to provide energy for modern technology. The plants represent the developing countries, while the technology serves as the most-developed countries which are eliminating remote cultures, and are using those countries’ resources for their own commercial advancement. These sources interested me as I had been accustomed to an Indian culture for 7 years, before assimilating into the American culture. I understood that I must learn the English language while preserving a part of my Indian heritage. I spent my 10 years in the U.S. learning English while slowly losing graph of my Indian language. It related to my life story as both sources centered around the theme of discarding one’s native culture to help learn the new language. Lori Hale, who is

As a result, Anzaldua illustrates her hardship to the attention of an English speaker as an audience. Throughout the reading, she consistently switches from English to Spanish in many paragraphs forcing a non-Spanish speaker, such as myself, to look up translations an order to make sense of the story. An example of this would be when her mother expresses her disappointment saying, “I want you to speak English. PA hallar buen trabajo hablas ingles con un accent” (206). By forcing this task on the audience, this allows a sense of empathy and understanding of author’s struggles of what she had to go through growing up. She had spoken English but is still sadly looked upon from her mother due to having Spanish “accent”, that with this accent putting her through school is pointless.

Tan clearly mentions in her story that she had to speak two different languages to her Asian mom who had her own made up English. Tan relates to both her Asian descent and American belongings by using her mom’s made up English to speak with her mom, and uses the proper English to give lectures and speak to most Americans. On the same grounds, Anzaldua learned through her life experiences to frequently use multiple types of English, and many other Dialects of proper Spanish and Mexican Spanish. She uses each language to communicate, connect and affiliate to specific people according to their background. This proves that the assumption that language defines culture and identity fails. What happens to the people who speak many languages, do they not get the benefit and pride of belonging to a certain community? Rather the contrary, they belong to multiple communities and they choose which group they want to communicate with and with which language. People have the ability to switch from a language to another to be part of a group and this supports the idea that identity defines and shapes language, and not the opposite.

Anzaldua takes great pride in her language, “So if you want to really hurt me, talk badly about my language. Ethnic diversity is twin skin to linguistic identity – I am my language” (p89). She states that her language is a part of herself so when you insult Chicano it’s like a strike to the heart of Anzaldua. Anzaldua goes on to explains that although Chicanos all over the US speak different dialects of Chicano Spanish, they are still all Chicanos. Just because the language varies a little does not diminish its authenticity. People who speak a variation on a language should not be ashamed because they speak a little differently. “There is the quiet of the Indian about us. We know how to survive. When other races have given up their tongue we’ve kept ours. We know what it is to live under the hammer blow of the dominant norteamericano culture. but more we count the blows, we count the days the weeks the years the centuries the aeons until the white laws and commerce and customs will rot in the deserts they’ve created” (p93). She strongly urges Los Chicanos to not give up their culture and endure. She believes that the will of their culture will outlast any obstacle they encounter and demands that they not give in to the temptation to conform.

Anzaldúa grew up along the U.S. and Mexican border, and her native language is a mixture of English and Spanish languages called Chicano Spanish. After she grew up and left home, she found that those who speak Standard English and Standard Spanish look down on her when she speaks “Spanglish” because they view it as a bastardized version of a “pure” language. On the surface, influencing someone to assimilate sounds innocuous but the ramifications are deep. Anzaldúa says that language is identity, and the