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Mexican american culture traditions
Mexican american culture traditions
Mexican american culture traditions
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I was 13 years old, my first year back in El Paso since my family moved away when I was four, the first year to join my larger family. It was the first time I was invited to the annual “tamalera,” the tamale-making party held on Christmas Eve. When my father first told me that I had to help my grandma make tamales, I was fairly indifferent. I responded with the normal, pre-teen apathy: “I guess.” Little did I know that tamale making would become such an important part of my life. I arrived at my grandma’s house in bewilderment. The smell of flavored pork and freshly made red sauce wafted out of the windows and rose with the sound of laughter. The family was already there: all four of my aunts elbow deep into bowls of chicken, pork, sauces; my cousins and a couple of uncles with rolled up sleeves spreading …show more content…
Her voice like sandpaper, she rose like a giant among the others, and they all cleared a space for her. Being the mother of four boys, she knew how to make her presence larger and well-heard. She spoke to me in Spanish, which I didn’t understand, but she used over-sized gestures and pointed at the crudely made signs around the room. “Asi, Mely.” She said as she spread a corn husk on her left palm so that the widest part met her wrist. “Y asi” she scooped some masa with a spoon held in her right hand and ladled it with an exaggerated plop on the corn husk. “Y asi” – She skillfully spreads the masa with spoon onto the corn husk. My instruction complete, she handed me the spoon and grabbed my chin. Then she said with complete authority in a voice that crescendo-ed with warning, “Pero, no in reverse!” My family, which had been silently working as my lesson took place, erupted in laughter at this. “Not on the wrong side!” they explained. “She hates that. It makes the tamal
In “How to Tame a Wild Tongue,” Gloria Anzaldúa explains the implications of living under the influence of two cultures. She begins with a story of how she was punished by a teacher for correcting the pronunciation of her name. Anzaldúa gives the reader anecdotes about her life in a dual culture society, explaining the trials of accepting her heritage, fighting to find her place in Mexican or American society, and establishing herself as a proud Chicana.
Tan also reflects on how her broken English with whom she shares with her mother is her mother tongue, and how this broken English has shaped who she is today. I am able to identify with Tan’s feelings as my grandmother who is a native Puerto Rican, has her own “mother tongue” as she still speaks in broken English. After my mother passed away when I was three, my grandmother moved in to help raise my sisters and I as we were very young. My grandmother used the same broken English Tan’s mother’s had used and my feelings towards it mirrored Tan’s at an early age. I remember because my father worked during the day my grandmother had to attend parent teacher conferences in his place. As I was still too young, my grandmother dragged me along and made me wait outside. We had waited in line for about two hours before finally being called for my conference. After a few minutes in, one of my teachers walks outside of the classroom and asks me if I know Spanish, to which I reply no. As the teacher walks back into the room I hear a resounding “Ma’am we must reschedule…there are other parents waiting and we cannot understand you, and we are pretty sure you
Rodriguez highlights comfortable, soothing, and intimate sounds of his family language by saying, “Spanish seemed to me the language of home. It became the language of joyful return. A family member would say something to me and I would feel myself specially recognized. My parents would say something to me and I would feel embraced by the sounds of their words. Those sounds said: I am speaking with ease in Spanish. I am addressing you in words I never use with los gringos. I recognize you as someone special, close, like no one outside. You belong with us. In the family”. The private language is like an intimate secret code among the family. Despite the struggle with their family languages, the author understands that the private language being spoken has been a large part of their lives and has helped shaped their view of the
At the beginning of the essay, Anzaldúa recounts a time when she was at the dentist. He told her, “We’re going to have to control your tongue” (33). Although he was referring to her physical tongue, Anzaldúa uses this example as a metaphor for language. The dentist, who is trying to cap her tooth, symbolizes the U.S. who is similarly seeking to restrict the rights of minority groups. Nevertheless, the tongue is preventing the dentist from doing his job. Likewise, there are several minority groups who refuse to abide to the laws of dominant cultures and are fighting back. Anzaldúa also touches on a personal story that happened at school. When she was younger, she was sent to the corner because apparently, she spoke back to her Anglo teacher. The author argues that she was unfairly scolded because she was only telling her teacher how to pronounce her name. Her teacher warned her, “If you want to be American, speak American. If you don’t like it, go back to Mexico where you belong.” This short story provides an understanding of what Anzaldúa’s life was like. It demonstrates how even at a young age, she was continually pressured because of where comes
You 're at school, in class, not being able to focus the entire time because you can’t get your mind off the tamales your mother had promised to have ready by the time you go out. Just thinking about them makes your mouth water, and you cant wait to take the first bite to satisfy your craving. Although a lot of people know how to make tamales, no one will ever compare to the tamales my mom makes for me and my family. As soon as you take a bite out of them you feel delighted, and will make you feel the need to keep eating them without keeping track of how many you ate. I’m sure after having a taste of them you will not want to have any other tamales other than my moms’s.
Tan’s essay on Mother Tongue depicts a story of a daughter who grew up learning different type of “Englishes” (510). The latter described as the kind of English wherein on may regard as “simple”, yet she fondly refers to as her “Mother’s English”. In addition is the “broken English” or Tan’s mother’s communication style with her. Lastly is Tan’s own translation of her mother’s English that she described as “watered down.” An impression that is distinctly different from Tan’s loving description of her Mother’s English, Rodriguez connotes feelings of detachment. Rodriguez’s childhood consist of traditional catholic educators who expected a non-native speaker communicate in English. As a result, the young Rodriguez socially withdrew which prompt the nun teachers to approach the parents regarding the language issue. Since then, life has changed for Rodriguez, thus the beginning of what seem to be a detachment from his own family. Unlike Tan’s warm story of her Mother’s broken English, Rodriguez’s childhood experience connotes feelings of
Cilantro Tamales isn’t a typical Mexican restaurant. Upon entering you are immediately greeted with warm smiles, and are led to a bamboo chaired table with all sorts of hot sauces and other sizzling toppings to greet you. The air is filled with spices. The cinnamon and jalapeño aromas mingle and make the mood rich. Every dish on the menu seems delicious and it is always difficult to decide what to order. I always think that any dish which I don’t try gives me the excuse to come back again. Everyone who eats at Cilantro Tamales gets to have an unlimited amount of their fresh, homemade salsa with warm, salty tortilla chips. The thick chunks of tomatoes and onions with hot peppers and cilantro make a perfect combination for anyone’s taste buds. The waiters and waitresses carry immense trays burdened by the weight of great tasting meals, and each dish has enough on it to make mountains jealous. The delicious food is not the only reason Cilantro Tamales stands out. The restaurant itself is rich with culture and flavor. All the walls are a shade of bright yellow or sun burnt orange and red, which add to the Mexican feel. On the walls are historical black and white pictures of Mexico and its people which act as cultural memories of times past. The Latin and Mexican dance music can always be heard in the restaurant. I sometimes can’t help but move to its invigorating rhythm. An interesting facet to the restaurant is the hand crafted pottery.
In the passages from Confetti Girl and Tortilla Sun, the narrators have points of view different from those of their parents. Write an essay analyzing how these differences in points of view create tension in both stories. Remember to use details from both texts to support your ideas.
That very first time, in anger I threw the potato soup at my older sister then crawled like a spider underneath the table whining and crying. I was hungry. Mother said there would be no soup for me but filled my sister’s bowl a second time. They sat and ate and laughed. I crawled further into myself and listened to my sister’s slurps and smacks of her lips and her mouth-filled voice tanting me. “It’s good—so good.”
Tradition has been said to mirror a way of life. Observation has concluded that participants in tradition “actively construct as well as reflect culture and community” (Sacks 275). For most people in the 21st century, tradition only reveals itself during special times or certain seasons. For others it is simply a way of life. The foodways of Mexicans and Native Americans are of particular interest in this study because of the food that grew from necessity and is maintained as sacred or reserved for only special occasions. The tamale is one such food. Significantly changed and altered throughout history it has remained a food of commonality and prestige at the same time. The tamale represents a nation that thrived as a people and has continued to live on through the traditions created hundreds of years ago by women who strive to better their community, their men, and the general way of life and welfare of their people. Native American people are the backdrop of southwestern history and as such we often look to them for answers regarding the past. The ‘past’ provides acts as vault filled with a wealth of information concerning a great number of cultural artifacts.
In “How to Tame a Wild Tongue,” author Gloria Anzaldua portrays all the negative aspects of having to dispose of her hispanic roots and taming her wild tongue to do so. She begins the article by describing her
I am an unofficial member of the "Krewe Of Will Travel For Food". I should have a card that I keep in my wallet and a magnet that I'm able to attach to my car. I've traveled to New Orleans for lunch, Ruston for a sandwich, and now Toledo Bend as an excuse to stop in Zwolle for some tamales.
Tan was born to a pair of Chinese immigrants. Her mother understood English extremely well, but the English she spoke was “broken.”(36) Many people not familiar with her way of speaking found it very difficult to understand her. As a result of this, Tan would have to pretend to be her mother, and she called people up to yell at them while her mother stood behind her and prompted her. This caused Tan to be ashamed of her mother throughout her youth, but as she grew, she realized that the language she shares with her mother is a “language of intimacy” (36) that she even uses when speaking with her husband.
The contrast between the Mexican world versus the Anglo world has led Anzaldua to a new form of self and consciousness in which she calls the “New Mestiza” (one that recognizes and understands her duality of race). Anzaldua lives in a constant place of duality where she is on the opposite end of a border that is home to those that are considered “the queer, the troublesome, the mongrel and the mulato” (25). It is the inevitable and grueling clash of two very distinct cultures that produces the fear of the “unknown”; ultimately resulting in alienation and social hierarchy. Anzaldua, as an undocumented woman, is at the bottom of the hierarchy. Not only is she a woman that is openly queer, she is also carrying the burden of being “undocumented”. Women of the borderlands are forced to carry two degrading labels: their gender that makes them seem nothing more than a body and their “legal” status in this world. Many of these women only have two options due to their lack of English speaking abilities: either leave their homeland – or submit themselves to the constant objectification and oppression. According to Anzaldua, Mestizo culture was created by men because many of its traditions encourage women to become “subservient to males” (39). Although Coatlicue is a powerful Aztec figure, in a male-dominated society, she was still seen
As I finished eating, I heard the horn of my uncle’s car outside of my house, they seemed happy and ready to go. We all left at the same time, heading to my grandparent’s ranch. Once we get there, my cousins and I rushed to my grandfather’s fruit trees. He had apple trees, orange trees, lime trees, among others delicious fruits. As the time passed, lunch time came and everybody was called to eat. One of my uncles knows how to cook, and since he was in charge of the meat, he knew what to do to make it better. I remember the taste of that meat, it was delicious and everyone love