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cultural difficulties faced by immigrants
cultural similarities among immigrants
cultural differences as immigrants in the 20th century
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The author Gary Shteyngart of “Sixty-Nine Cent” describes himself in a tug of war between the Russian culture of his parents and the American culture in which he wants to be a part of. At the age of seven, Gary Shteyngart and his family immigrated to the United States from Russia. When he was fourteen, his family and other Russian immigrant made a trip to Florida to see Disneyland. He describes “the ride over the MacArthur Causeway to Miami Beach was my real naturalization ceremony”( Shteyngart 103). At that age, he wanted to be like every American born boy, He wanted to eat at McDonald’s, walk the beaches, and speak to the girls, and to enjoy what every boy his age takes for granted. One of his desires was to eat a McDonald’s sixty-nine cent hamburger and drink a Coke. On the way back from Disneyland, he found out this was not going to happen. His parents were given a picnic lunch, packed by the woman who owned the motel, for them to eat instead of spending money at MacDonald’s. As his parents were sitting out “sort boiled eggs wrapped in tinfoil; vinaigrette, the Russian beet salad, overflowing a reused container of sour cream; cold chicken served between crisp white furrows of bulk, (Shteyngart 104)” Shteyngart could not believe that they were doing this to him. Here they were at McDonald’s and he was not going to get a sixty-nine-cent hamburger with a Coke. As a boy, Shteyngart was torn between the Russian culture and the American culture and sometimes it was hard to understand what he wanted and what he was taught. Growing up in a multicultural family, I can understand how Shteyngart must have felt. My great-grandmother’s father was the grandson of Jacob Hostettler, who was one of the founders of the Amish C... ... middle of paper ... ...try. >http://www.foodbycountry.com/Spain-to-Zimbabwe-Cumulative-Index/United-States-Amish-and-Pennsylvania-Dutch.html> Sylvia Grider. “Public Grief and the Politics of Memorial.” Anthropology Today (London), June 2007, 3-7. Print. Shteyngart, Gary. “Sixty-Nine Cent.” Patterns for College Writing: A Rhetorical Reader and Guide. Eds. Laurie G. Kirszner and Steven R. Mandell. 11th edition. Bedford/St. Martin’s, 2010 Boston, 102-105. Print. Suarez, S.A., Fowers, B.J., Garwood, C.S., & Szapocznik, J. “Biculturalism, Differentness ,Loneliness, and Alienation in Hispanic College Students.” Hispanic Journal of Behavioral Sciences. 19.4 (1997): 489–495. Print. Suter, Keith. “Roadside Memorials: Sacred Places in a Secular Era.” Contemporary Review 292.1692 (Spring 2010): 51+. Psychology Collection. EBSCO: Academic Onefile. Web. 24 Mar. 2011.
For many Indigenous people the customs following the death of a family or community remember is called “sorry business’, an indicator to all that there has been a death in the community (NSW Department of Community Services, 2009). Sorry business refers to the customary protocols that some Indigenous cultures adhere to and include sending the spirit of the deceased person into the next world and identifying the cause of death (Aboriginal and Torres Strait Islander Health Branch, 2011). For many Indigenous the cultures the spirit leaves the body upon death and the spirit must be assisted in its journey to next word. One of the customary protocols to assist the spirit include the practice of not mentioning the name of the deceased for months or years after the death (Aboriginal and Torres Strait Islander Health Branch, 2011). Not mentioning the person’s name allows the spirit to be unhindered in its passing and therefore not recalled to the world it has
Social support and social interaction is one determinate that has an effect on the Hispanic population. The Hispanic population is one that is considered extroverted. They enjoy socializing with family and friends and being active in their communities. They are also considered tight knit and stay true to their beliefs and cultural values, more reliant based on their feelings and intuition than facts ,is what they considered strict rules to follow when it comes to governing social relationships. Upon moving to the United States social support outside of the population has been determined to be bare minimal or non-existent. The absence of social support are once again do to issues such as language barriers, minimal knowledge of laws,
“In most human society's death is an extremely important cultural and social phenomenon, sometimes more important than birth” (Ohnuki-Tierney, Angrosino, & Daar et al. 1994). In the United States of America, when a body dies it is cherished, mourned over, and given respect by the ones that knew the person. It is sent to the morgue and from there the family decides how the body should be buried or cremated based on...
Longaker, Mark Garrett, and Jeffrey Walker. Rhetorical Analysis: A Brief Guide for Writers. Glenview: Longman, 2011. Print.
Graff, G., Birkenstein, C., & Durst, R. K. (2009). The Growing College Gap. "They say/I say": the moves that matter in academic writing : with readings (p. 379). New York: W.W. Norton & Co.
Wilson, Robin. “A Lifetime of Student Debt? Not Likely.” They Say/I Say: The Moves That Matter In Academic Writing. Ed. Gerald Graff. 2nd ed. New York: W.W. Norton & Company, 2012. 256-273. Print.
“This Course prepares students for reading, research, and writing in college classes by teaching students to consider the rhetorical situation of any piece of writing while integrating reading, research, and writing in the academic genres of analysis and argument. This course is said to teach students to develop analyses and arguments using research-based content with effective organization, and appropriate expression and mechanics”. (1)
According to a study, many difficult cultures have the tendency to establish their methods of coping, whether it is through religion, culture, or/and personal ideologies (Chen, 2012). Mourning and burial ceremonies play a pivotal role for Lossography due to individuals having the ability and liberty to express melancholy and sometimes jubilation during the times they once had with their loved one. These types of beliefs and practices used as coping mechanisms can be very meaningful and profound for the comfort of the individual who’s going through a mournful experience (Chen, 2012). These types of coping mechanisms is important for Lossography, due to the fact that individuals are able to convey emotions through traditional practices, archaic arts and crafts, and spiritual rituals to fully find meaning with the death of their loved one. In addition, having established beliefs can definitely change the perception of what death signifies based upon religious and cultural expectations of the afterlife. However, not all cultures and religions put much emphasis into the afterlife. For instance, the monotheistic religion Judaism does not contain any interpretation of what happens after someone dies. Judaists believe that nothing happens after death, death is considered a taboo and not something that is commonly talked about for these religious individuals. Lossography, in religion may take on many forms for how death is perceived and for what actions can people take to ensure that their death will bring them to a place of peace, joy, and everlasting life. Lossography regarding religion, gives individuals hope that death is not the end, it gives them hope that knowing that person may not be here with us in the flesh, but that person is somewhere smiling down. Lossography in religion,
McNeil, Hayden. The Anteater's Guide to Writing & Rhetoric. Irvine: Composition Program, Department of English, UC Irvine, 2014. Print.
While they have been recently popping up throughout the Western world, they do demonstrate cultural norms through the materials left behind at the memorial site; often times, they replicate structures similar to ones at old gravesites, RIP, messages on tombstones and recitals like those at traditional funerals. In this sense traditional represents a memorial and funeral in a religious setting. These new memorials often times do not find meaning in religious settings after a sudden and tragic death has occurred. Proxemics in this case is displayed by the surviving families feeling that their loved ones death spot belongs to them; identity is constructed through the items left behind. To the ones left behind, they do not want the death to go unnoticed and want to connect to the last place a loved one was alive. They feel empowered to do so through the tragic event that has occurred there. After such tragedy has happened, a common public place spaces become a private place of tribute. Whether is it through pictures, personal messages or a cross, the items left behind reflect how the deceased influenced his or her surviving friends and family. The difference becomes more evident when it done through a civil body ...
Richards, Naomi. “The death of the right-to-die campaigners.” Anthropology Today 30.3 (2014): 14-17. DOI: 10.1111/1467-8322.12110.
Palmer, William. "Rhetorical Analysis." Discovering Arguments: An Introduction to Critical Thinking, Writing, and Style. Boston: Pearson Prentice Hall, 2012. 268-69. Print.
The major conflict in the play, Nine Ten by Warren Leight is jury duty. The first thing people think when they hear the words “jury duty” is sitting in a courthouse all day and night disagreeing whether a person is guilty or innocent. For most, the immediate thought when getting that letter out of the mailbox is that they do not have time. Their lives are full enough with running the kids to school and to after school activities. Their next thought may be, ‘but I’m going out of town soon’, just because a select few are going to jury duty does not mean that time will stand still and wait for their duty to be done. The last thing to cross most people’s mine, is that jury duty is a right, a civic duty, to allow a fellow man to speak to a member of his peers. However, just because most people dislike jury duty does not mean everyone does, some people may take great pride in deciding the fate of another person.
An interesting statement made by her is “Funerals have long served to channel and control grief. But this televised funeral, with its insistence on participation, seemed to provoke the very emotions it was designed to channel” (236). It is peculiar to consider how grief because of being televised seemed to spread eve...
In Joy Harjo’s writing, Last Rites for Indian Dead, she argues that her ancestors shouldn’t be treated the way that they are, being put up on display at museums and even been sold to private collectors. Harjo shows emotion, uses strong and powerful diction, in order to get attention, and appeal to, the emotional sensibilities of the audience. Harjo especially utilizes emotion in her writing, as exhibited in her desperate tone and details about the sadness of the Native American people. Harjo writes about how sad will it be for the families returning to the grave sites of their recently deceased relatives to find the bodies dug out and taken for research purposes. This is a horrific experience and it makes the reader terribly empathetic and