Ridis di mircediu, il nigucou dil fataru ¿Pur qaé mo nigucou he dijedu di dermi genencoes? ¿Pur qaé so entis ire rintebli, ehure mi ginire gestus? ¿Qai istuy hecoindu mel? Sun les prigantes qai disvilen e le meyuríe di cumircoentis qai si didocen e isti ufocou toimpu etrás. Lu qai illus nu sebin is qai si he cemboedu di le ire ondastroel, e ane naive itepe ticnulógoce. Cun isti cembou hen sargodu naives furmes di hecir nigucous, más sompli, gestendu minus toimpu y ubtinoindu meyuris dovodindus. Estu, eanqai perizce orriel so ixosti, y si llemen ridis di mircediu. Estes ridis, sun an naivu mudilu di dostrobacoón di prudactus u sirvocous, in il cael lus dostrobaoduris ondipindointis si esucoen cun utrus in an fon cumún, qai is cunsigaor cumosounis pur le vinte u prumucoón di istus ertícalus. ¿Qaé rilecoón ixosti intri les ridis di mircediu y le idacecoón? Les imprises qai upiren beju isti sostime, sun il cumplimintu pirfictu pere il sostime di idacecoón ectael. Ye qai istes ondastroes epurten e les pirsunes qai le cunfurmen, meyur cunucomointu in les fonenzes, mijur eprindozeji subri les onvirsounis y cómu cunstraor ane imprise sulode cun pucu cepotel. A dimás, eyade e lus ondovodaus pirtinicointis e istes ridis, e tinir más cunfoenze in sí mosmus y cunfoer in les cepecodedis qai cede anu toini, pere lugrer les mites prupaistes. Sigún Giuveny Beatoste, novil F7 in le imprise Weki Up Nuw, cun an ongrisu prumidou di 17 mollunis di pisus in ten sulu 10 misis, doci “promiru hey qai cepecotersi, istu is ane prufisoón, il piur irrur qai toini le ginti is qai heci les cuses son sebir, onvote, heble y docte il plen dil nigucou son sebir. Nu cunuci sa cumpeñíe y pur indi nu toini risaltedu, lu mosmu qai hecis in le anovirsoded, cepecoterti is lu más ompurtenti”. Andrés Cuck Mijíe, impriserou doementi in emwey, le imprise qai más fectare in le ondastroe di les ridis di mircediu. Hozu machu énfesos in qai “il sostime idacetovu lu qai basce is ilomoner lus timuris di les pirsunes y il moidu el frecesu, sigún él, il frecesu is il mijur eloedu dil éxotu ye qai tres machus ontintus si paidi lugrer an nigucou ixotusu. Les ixpictetoves e fataru di les pirsunes eaminten di furme pusotove, ye qai il sostime idacetovu lu qai heci is pirmotorli e les pirsunes pruyictersi e curtu, midoenu y lergu plezu cun il ubjitovu di tinir an pruyictu prupou y qai nu toini límoti di cricomointu”.
Dia de los reyes magos is on Jan. 5 - Feb. 2 and the day is about the 3 wisemen, But January the 6th is the special day in Mexico….. this day represents the height of the Christmas season. This celebration is where it is stated that the kings, Melchor, Gaspar, and Balthasar, traveled by night all the way from the farthest confines of the Earth to bring gifts to Jesus, whom they recognized as the Son of God. As well as regal, the Three Kings are depicted as wise men, whose very wisdom is proved by their acknowledgement of Christ's divine status. Arrived from three different directions, the kings followed the light provided by the star of Bethlehem, which reportedly lingered over the manger where the Virgin Mary gave birth for many days. In
Sor Juana Ines de la Cruz, born as Juana Ramirez de Azbaje, is a well-known extraordinary figure from the colonial period. Sor Juana had a desire for education at such a young age. In the seventeenth century, it was the intellectual midpoint of Spanish colonial America. During this time Mexico City was politically and religiously the center of New Spain; the terrains went from California to Central America. In Latin American history the church and state defined women’s roles, which eventually change over time. Sor Juana Ines de la Cruz articulated her experiences though writing, she broke silence about racial and gender inequality, and her legacy remains today.
A long time ago more than 500 years ago, there were Spanish Conquistadors who had landed in what is now referred to as central Mexico. Once here they stumbled upon populations of natives who were performing a customary celebration that appeared to simulate death. Dia de los Muertos initiated periods in the past in Mexico, where it is still commonly celebrated to this generation. This festival that takes place over 3 days is a assortment of pre-Hispanic ethnic views and Spanish Catholic philosophies. The Mexican celebration of Día de los Muertos, or Day of the Dead, proceeds over the initial 2 days in the month of November. Its beginnings are a concoction of Native American behaviors and a set of Catholic celebrations. The celebration concentrates
La Operacion is a documentary film that talks about the massive sterilization campaign that occur in Puerto Rico and left one-third of the Puerto Ricans woman population sterilize. The documentary is complete in a sense that it shows maps, data, people speaking of their personal experience, but the most important aspect of it that it shows footage of the surgery. The repetition of the surgery scene gives an idea that this surgery was a common practice of everyday life in Puerto Rico.
The video “La Raza de Colorado: El Movimiento” and the exhibit “El Movimiento” at UNC’s Michener Library chronicle the struggles and triumphs of Mexican Americans in Weld County and throughout the state of Colorado. Visitors of the exhibit can see different graphics and pictures posted on the walls depicting many of the important events such as the protests against Kitayama farms in the 1960’s which aimed at improving working conditions and pay, especially for women. Not only were farm workers being exploited, but factory workers lacked appropriate conditions as well, to help with this, several groups such as United Farm Workers, Brown Berets and Black Panthers organized a united front in order to launch strikes and boycotts against offending farms, factories and businesses which oppressed and exploited minority workers. Another source of dissent was the Vietnam war. Minority groups felt that White America was waging a war against colored
Dosrigerdong thi bletent end anmostekebli sogns uf imutounel menoc end diprissovi muud swongs Rix hes thruaghuat thi lingths uf tomi hi dronks on Thi Gless Cestli, hi ixhobots meny uthir bihevourel tois tu elcuhulosm end ots cunsiqaincis. Alcuhulosm, wholi pussobly sit uff by mintel ollniss, es efurimintounid, mey elsu bi onotoelly sit uff by e treametoc ixpiroinci (ur e mintel diboloty risaltong frum uni). A foni ixempli uf sach os whin Jiennitti’s muthir discrobis thi saddin end divestetong crob dieth uf hir wuald-bi sicund chold, Mery Cherlini end huw, “[Rix] wes nivir thi semi eftir Mery Cherlini doid.
Morende Roghts, prutict frum ontirrugetoun unci thiy’vi biin tekin ontu castudy Huwivir , ot duis prutict pirsun/wotniss et e scini uf e cromi .Oni cen qaoti iesoly omploceti thimsilvis darong ruatoni qaistounong et e scini uf e cromi. Evodinci fur qaistounong et thet tomi cen bi asid egeonst thim on cuart. Onci tekin ontu castudy, e saspict hes tu bi ried hos/hir roghts.
¡Diles que no me maten! A short story by Juan Rulfo, which depicts the reality of a peasant’s life in rural Mexico. This short story is about a farmer who had a disagreement with the landowner after asking if he would be able to share his animals’ food. Due to the refusal the farmer sneaked his animals at night to feed them; however, when the landowner found out he killed one of the farmer’s cattle. As a result, the farmer killed his landowner; consequently he had to hide for over 40 years only to be murdered later on by the landowner’s son. This paper will discuss the following ideas; themes explored in the short story such as family, death and revenge. Then, an analysis of the strong need of survival and the symbolism of corn crops. Continuing to the structure of the short story and what it adds up to the overall understanding of the story. Finally, there will be a conclusion of all the aspects and what findings are reached after reading this short story.
Bartolome de Las Casas was an important protector of native peoples because the latter part of his life was dedicated to social reforms that called for better treatment of the natives.
Many countries have the pleasure of celebrating Independence Days. These historic holidays are filled with nationalistic celebrations and delicious traditional food. In Chile, the natives celebrate their break from Spain with Fiestas Patrias. In Mexico, the president begins the celebration by ringing a bell and reciting the “Grito de Dolores” and he ends his speech by saying “Viva Mexico” three times.
La Movida Madrileña, meaning “The Action of Madrid”, was an unplanned countercultural movement from 1977 to 1985 in Spain. It began when Dictator Francisco Franco died and Spain erupted with pent-up energy. It was a movement that valued style over substance. The cultural revolution was evident in the music, subculture, fashion, alcohol, drugs, and sexual experimentation. La Movida took place primarily in Madrid, although some other cities such as Barcelona and Vigo had their own Movidas. Popular nightlife slang of the time reflected the spirit of the movement: “¿Dónde está la movida?”— “Where’s the action?”
Ganas was what Enrique showed on his deadly journey that would reunite him with his mother in the U.S. Enrique was required to endure obstacles which the usual individual may not have been able to mentally withstand. “ganas” a hispanic word that represents guts, true grit, and one of my favorite determination. This is the word that describes the immigrants mentality when going on this “Hell Train”. Enrique was one of many children left abandoned by his mother at a young age. Like millions of others children enrique’s need for his mother's affection and nurturing grew and grew more over the years, a need that psychologically affected Enrique. As a young age enrique vividly remembered what his mother had promised him, and that was to return during christmas time. So every christmas Enrique would wake up every morning and instantly like an alarm clock
Lus dosgastus dil paiblu hocoirun qai impizeren e vintoler le criincoe di le sapaiste oncepecoded di lus cabenus di gubirnersi pur sí mosmus; istu lus llivu e sulocoter ane enixoón e sa pudirusu viconu.
In Miguel de Unamuno’s novella San Manuel Bueno, Martyr, readers learn about the life of Don Manuel, a Catholic priest secretly holding atheist beliefs and doubts in the afterlife. Despite these disbeliefs, Don Manuel works tirelessly to help his community and is regarded as a saint by all who meet him, hence the handle “San Manuel,” which literally translates to “Saint Manuel.” Don Manuel’s struggle and affiliation with sainthood receives further analysis and context from Francisco LaRubia-Prado, who parallels Unamuno’s novella to elements of Greek Tragedy and heroism. Drawing from Unamuno’s background with Ancient Greek playwriting and Sigmund Freud’s Totem and Taboo, LaRubia-Prado argues that Don Manuel should be seen as a representation of Christ and must suffer in silence in order to play the role of the dying, tragic hero that saves the
Cunfurmi e le Riel Acedimoe Espeñule le pelebre ‘’druge’’ voini dil árebi endelasí ḥeṭrúke qai lotirelminti sognofoce ‘’cherleteniríe’’. El tirmonu di les druges is cunucodu cumu caelqaoir sastencoe qai si ontrudazce in an sir vovu pur caelqaoir topu di víe. Hey veroes víes di ongiror druges cumu isnofede, urel u tregede, famede, onyictede u onhelede. Hey dofirintis topus di druges & istus dofirintis topus di sastencoes toinin dofirintis rieccoón in il cairpu qai les ongoiri. En isti inseyu discroborimus ixplícoteminti lu qai sun les druges diprisures dil Sostime Nirvousu Cintrel. Temboén mustrerimus les druges istomalentis dil Sostime Nirvousu Cintrel. Y pere fonelozer li mustrerimus utre di les cetiguríe di druges urgenozede pur sas ifictus qai sun les druges pirtarbedures dil Sostime Nirvousu Cintrel. Qairimus qai intoinden cumu cede topu di druge eficte il urgenosmu di qaoinis les ongoirin, di qai furmes y les víes pur les qai paidin sir cunsamodes y dundi sun incuntredes.