Why I Want To Be A Cosmopolitanism

The Internet is playing a very important role in the evolution of digital technology, but although it has seen remarkable growth over the last few years, its dispersion remains highly asymmetric. It is widely believed that the so called information age will bring radical change and improvement, and countries all over the world are busy with constructing the necessary infrastructure, the "information superhighways," in order to meet the challenges of the information society of the twenty-first century. Kwame Anthony Appiah’s essay “Making Conversation” tell us about human’s conversation

The book discovers how history pervades this region that has endured centuries of material and cultural dispossession, and how heroin problem is a contemporary expression of these conditions, as well as a manifestation of the human desire to be released from them. Lyrically evoking the Española Valley and its residents

The Barrio is where low income Mexican families live and develop social relations with others around them. It is a safe haven for many Mexican families even though it is very run down and lacks certain necessities. The streets of the barrio are poorly paved and it even has a makeshift barbershop in someone’s living room. This, however, does not deter families from becoming close with each other. While in the barrio, families forget about their hardships and gather together to celebrate what they do have. Their gatherings usually take place on their front porches or in their brightly colored gardens.

The Mexican Corridos of 1910-1930 not only depict the lives of certain foreigners living in Mexico and in the United States during this time, but also illustrate what their experiences were like in such locations. While several individuals criticized the life in Mexico, and others criticized the life in the United States, the one thing that remained constant in almost all corridos was the fact that the criticism of Mexico was mainly aimed at the overall poverty of the country, while criticism of life in the United States focused mostly on the well-being and class of Americans themselves and not so much on the country’s financial status.

In The Hold Life Has: Coca and Cultural Identity in an Andean Community, Catherine Allen describes several rituals. As an outsider, while reading and learning about the rituals one thing was quite obvious, community reciprocity is the driving organizing dynamic for Andean culture. Furthermore, it is evident that Andean’s are drawn as a group into a shared communion with the Earth, with the Sacred Places, and with the ancestral dead. Carnival Time is an example of a shared communion or common focus that depicts the descent, locality, religion, and political factionalism that define this indigenous group of people.

The story illustrates the overlapping influences of women’s status and roles in Mexican culture, and the social institutions of family, religion, economics, education, and politics. In addition, issues of physical and mental/emotional health, social deviance and crime, and social and personal identity are

As Alatorre tried to get rid of the mess she had laying on her grey sofa, my eyes wandered around her bedroom. On her desk I noticed a Mexican flag, a sugar skull, and a black and white porcelain skull. Above her sofa, on the wall, was a colorful Mexican confetti banner. Right below that, a large white poster filled with pictures of Alatorres’ friends and family. Right in the center of the white poster was a black paper with the words “Amor Y Paz” (love and peace), and a clenched fist which symbolizes solidarity and expresses strength, resistance, and unity as a community. (See fig. 1.) This information Alatorre explained with a deep passion for her culture and her hard working Chicano community. Underneath the poster was a

Unlike most of the persuasive essays needed many “power” words to persuade readers, R. Crumb’s comic, “A Short History of America”, reflects the change of the natural, ecological landscape to urban area without using any words. Nevertheless, his drawing deeply shows us the down side of the urbanization and we human-being are destroying our indispensable nature. We are going the exact opposite direction to a better life; we are going to live in the life where we totally rely on technology and advanced, luxurious materials. Humans will never be satisfied and keep changing. However, while we’re keeping changing, have we ever asked: What are we doing to our nature?

In the City of Philadelphia, there are many places that qualify as Cosmopolitan Canopies. These Canopies are “settings that offer a respite from the lingering tensions of urban life and an opportunity for diverse peoples to come together” (Anderson, XIV). Although, as you walk through the city, you may see a vast amount of diversity, there are certain places where the diversity is signified as a canopy. A canopy must have certain characteristics that say whether it is one or not. Characteristics involve comfort, the best behavior, peaceful relations and an abundance of racially, ethnically, and socially diverse people (Anderson, XV). After reading the novel The Cosmopolitan Canopy by Elijah Anderson, these areas of acceptance become very clear to you and the reasons they exist stand out more than ever. Observing LOVE Park for myself, I found out the true meaning to a Cosmopolitan Canopy and could now understand it from personal experience.

Perhaps the greatest benefit of anthropological fieldwork is that it challenges the ethnographer to, as the age-old idiom would put it, walk a mile in the shoes of another. In 2004, anthropologist and physician Dr. Seth Holmes made the life-changing decision to join a group of Triqui migrants in walking, crawling, and sprinting across the miles and miles of desert along the US-Mexican border, recording this dangerous trek in the riveting introduction to his ethnography Fresh Fruit, Broken Bodies (Holmes 10). This book brings to light the true nature of Triqui migrant workers on the West Coast through the examination of their “everyday joys and suffering” captured in a series of vignettes and interviews set on a farm in the Skagit Valley of Washington State (27). In order to provide a greater context and framework for understanding these experiences, Holmes presents the concepts of structural violence - the physical suffering endured by participants in the system - and symbolic violence - the process by which this suffering is naturalized (Holmes 44). Holmes’s ethnography demonstrates how Triqui migrant farmworkers are caught in a system of structural and symbolic violence that reproduces itself: a cycle that can and must be ended.

Returning to Mexico after seventeen years of living in the United States gave me an overwhelming sense of nostalgia. Walking down the streets of San Cristobal de las Casas, Chiapas, had a familiar feel, like being home. San Cristobal de las Casas, which is a relatively small city in the highlands of Chiapas, is plagued with poverty rooted in its colonial history. Many streets bustle with people from all over the world near the zocalo, which is a public plaza in the center of the city filled with coffee shops, intellectuals, indigenous children, and adults. As you walk by you can overhear people speaking in unfamiliar languages. While sitting outside at a coffee shop I became

factories started in the 1960s and began to take off in the 1990s with the help of 1994’s

A community builds from a group of people sharing particular characteristics such as goals, interest, attitudes. In barrios and colonias chicano/as often stay within their ethnicity, and sharing a common culture, never stepping outside the box. Therefore, the internal colonial model mocks a structured community implementing the basic roles the community shadows driven oppressive forces. The oppressive forces that chicano/as perceived powerless in the American society are due to economic barriers, cultural, social and psychological.

This summer I had the pleasure of traveling to the state of Jalisco in Mexico. Although I had been there many times throughout my childhood, I only now have begun to see the world through different eyes. When I was younger I would appreciate the beauty I saw in my many journeys to various unique places; but now as a maturing young adult, I not only see the outer beauty, but the people who inhabit these lands.

Julio, a 23 – year – old native from Tijuana, Mexico, went for a walk up the hill where it ended at a big and tall fence. As he pressed his face against the fence; he remembers all the rumors his family told him of the other side. He remembers the stories Mama Dona Pachita would talk about during dinner and how on the other side people lived in big houses with stainless steel appliances, air conditioning, and hot water. She would talk for days about the amount of food people had and all the different cuts of meats one could only wish for. Her talks of the other side were as if she was once there, but we knew she had never been there. The