Traditions are passed on generation to generation in every culture. The U.S-Mexico border consists of numerous customs that have lived for hundreds of years. This essay examines Jose’ Pablo Villalobos and Juan Carlos Ramirez-Pimiento essay “Corridos and la pura verdad: Myths and Realities of the Mexican Ballad” which discusses the corrido. Chapter six, “Everyday Border Heroes” of Patricia L. Price’s book Dry Place which illustrates the reasons to the devotion to unofficial saints. Futhermore, this essay reviews five of the twenty myths that Aviva Chomsky confronts in her book “They Take Our Jobs!”. In the essay “Corridos and la pura verdad: Myths and Realities of the Mexican Ballad, Villalobos and Ramirez-Pimiento discuss the Mexican Corrido, the issues it relates to, and its relevance to the border culture. The issues the corrido relates to involve the question as to whether the descriptive verses in the ballads are factual or fictional. The corrido is relevant to the border culture because many of the subjects are drug traffickers that are regarded as heroes. Villalobos and Ramirez-Pimiento explain that “The MEXICAN, CORRIDO, or ballad, has been popularly portrayed as a cultural form that registers events and subjects that state-controlled records do not” (Villalobos, 129). Many people question whether these events are being recorded in history books and state controlled records accurately. As an example the authors recount the story of Hector Felix Miranda also known as “El ‘Gato’ Felix” (Villalobos, 133). According to the prohibited corrido by Enrique Franco, Hector was killed in “…in a mere attempt at silencing the voice of the people…” (Villalobos, 131-132). The second corrido the authors discuss is the narcocorr... ... middle of paper ... ... the fact that “although only 10 percent of what an average immigrant earns here, the money sent home represents 50 percent to 80 percent of the household income for those at home in Latin America. Ninety percent of immigrants’ wages are spent in this country” (Chomsky, 46). Chomsky is able to refute the five myths that are expressed in the book by finding holes in the arguments for those myths and giving examples how the contrary is true as far as the relation of immigrants and the economy. The Corrido, devotion to saints and immigration all thrive on the U.S.-Mexico border. The Corrido reminds each generation that they have a voice. Loyalty to unofficial saints provides each generation a sense of hope that circumstances will go their way. In addition, exposing the myths of immigration may offer the next generation a chance for a better way of life.
The language of Gloria Anzaldua’s “We Call Them Greasers” can be used to disseminate the culturally constructed codes and conventions which influence the realities of both the author, and the poems’ fictional speaker. The poem illustrates the intolerant and brutal nature of border rangers as they sought to rid Mexican border towns of their inhabitants. As well as its language, the subject matter of the poem, too, is telling of the author’s cultural influences, which influence the stance she takes on the subject matter. Anzaldua constructs the poem’s speaker, however, to be a person who holds views which are in staunch opposition to her own. This use of clear contradiction helps readers identify underlying messages meant to be conveyed and understood beyond the text of the poem itself.
In essence, the corrido genre is legendary for its hard-bitten lyrics of drug traffickers plus gunfights, and moreover functions as a genus of musical tabloid, singing of regime dishonesty, the lives of émigrés in the United States, in addition to the scuffles of the Zapatista insurgency in Chiapas. Although principally anonymous to English speakers, narco corridos top the leading Latin charts and govern radio playlists equally in the United States as well as points south. Examining diverse recent studies, the authors present in-depth examinations at the songwriters who have changed groups like the trendy Tigres del Norte into permanent celebrities, as well as the upcoming artists who are hauling the narco corrido into the 21st. In proving for the poetry as well as social demonstration at the back the ornate lyrics of in...
Although these type of corridos are to some controversial, a universal theme is present which is: never giving up, never losing sight of your dreams, and if you work hard you will have what you set out to be. Some of these corridos celebrate what they have accomplished through narrating their life after they have conquered struggle. I can’t personally relate to these struggles not in a sense that I have lived through that, but through a means of inspiration. These corridos motivate me to never loose track of what I want for myself in life in order for one day to have all that I set out to accomplish. Ultimately, these corridos voice success stories of Latinos who started from the bottom and worked diligently to achieve their life goals and
...ish when they first compose Mexico, then more tardy by American historians not lately this hundred. The removal of these texts is incredibly disquieted in bear a “unity” for the SMS, and that of the irrational variance in the translations of these texts their “personalities” are sufficiently clear. In deduction I would preference to arrange out that while there are many similarities between these texts, most of them are either in trivial blaze-impartial, uniform level they have in general, or how our association examines them as an interval of gaze aged enlightenment.
side of a border town made Smeltertown residents American, Perales looks at how they also never left their Mexican culture and customs behind. The San Jose’ de Cristo Rey Catholic parish served as a place for Esmeltianos to reimagine what it meant to be racially and culturally Mexican in an American border town. The Catholic chapel on the hill became the locus of what it meant to Mexican in a border town. Through their sense of community and the Catholic parish, Esmeltianos retained many aspects of their Mexican culture: Spanish language, Mexican patriotism, Catholicism. “Blending elements of national and ethnic pride, shared language, and a common experience with Catholicism provided a foundation on which Esmeltianos reconfigured what it meant to be Mexican in a U.S.
Throughout time, stories have been passed down from generation to generation in order to make sense of our world and to share that understanding with others. The main thing that has changed is in the way that we tell these stories, which most commonly has always been between one another. But every new medium has given rise to a new form of narrative. “Los tres hermanos (The Three Brothers)” and “El indito de las cien vacas (The Indian and the Hundred Cows)” are two Tales of the Hispanic Southwest that I feel the reader could truly relate to in terms of the important moral lessons that were meant to be taught and inferred. The lesson in “Los tres hermanos (The Three Brothers)” involves understanding that the characters involved failed to consider the needs of the thirsty and hungry, the unsheltered, the old and are justly served with moral ruin, death, and perhaps worst of all, eternal damnation, while “El indito de las cien vacas (The Indian and the Hundred Cows)” ultimately involves the notion that God helps those who help themselves.
The United States cannot afford to lose the economic gains that come from immigrant labor. The economy would be suffering a greater loss if it weren’t for immigrants and their labor contributions, especially during the 2008 U.S. recession. The U.S. economy would most likely worsen if it weren’t for the strong labor force immigrants have provided this country. Despite the mostly negative views native-born Americans have towards immigrants and the economy, their strong representation in the labor forces continues today. Immigrants aren’t taking “American” jobs, they are taking the jobs that Americans don’t want (Delener & Ventilato, 2008). Immigrants contribute to various aspects of the economy, including brining valuable skills to their jobs, contributing to the cost of living through taxes, and the lacked use of welfare, healthcare, and social security when compared to native-born Americans, showing that the United States cannot afford to lose the contribution immigrants bring into the economy.
The struggle to find a place inside an un-welcoming America has forced the Latino to recreate one. The Latino feels out of place, torn from the womb inside of America's reality because she would rather use it than know it (Paz 226-227). In response, the Mexican women planted the seeds of home inside the corral*. These tended and potted plants became her burrow of solace and place of acceptance. In the comfort of the suns slices and underneath the orange scents, the women were free. Still the questions pounded in the rhythm of street side whispers. The outside stare thundered in pulses, you are different it said. Instead of listening she tried to instill within her children the pride of language, song, and culture. Her roots weave soul into the stubborn soil and strength grew with each blossom of the fig tree (Goldsmith).
Alfredo Corchado — is the author of the book named " Midnight in Mexico:A Reporter's Journey through a Country's Descent into Darkness”. We are, probably, all interested in finding out the facts, news, and gossips about Mexico. This country was always associated with something mysterious. For me personally, the title of the book seemed to be very gripping, I was interested in revealing the secrets of life in Mexico, thus I decided to read this book. I was really curious, what can Alfredo Corchado tell me about the life in this country, the country, where the constant massacre is the picture, people used to see. In his book, the author tells the reader about the real situations, which took place in Mexico, reveals the secrets of the people’s lives and tells the story from the “inside”. He describes the way he lives his life, and does his work. The " Midnight in Mexico: A Reporter's Journey through a Country's Descent into Darkness” is a memoir. Author tries to transform his own experience into the story line. Corchado shows the reader the darkest episodes of Mexican society, while relying on his own experience.
The author of Mexican Lives, Judith Adler Hellman, grapples with the United States’ economic relationship with their neighbors to the south, Mexico. It also considers, through many interviews, the affairs of one nation. It is a work held to high esteem by many critics, who view this work as an essential part in truly understanding and capturing Mexico’s history. In Mexican Lives, Hellman presents us with a cast from all walks of life. This enables a reader to get more than one perspective, which tends to be bias. It also gives a more inclusive view of the nation of Mexico as a whole. Dealing with rebel activity, free trade, assassinations and their transition into the modern age, it justly captures a Mexico in its true light.
Those who support immigrants being protected by the law believe that immigrants help the economy by creating lower wages which enables companies to make better profits. According to Becky Akers and Donald J. Boudreaux, immigrants “should be allowed to contribute to the United States economy in the Constitutional and legal precepts that guarantee all immigrants the opportunity to pursue life, liberty, and happiness in the United States” (22). If immigrants were not here in the United States, the jobs they do might not even get done by anyone else (Isidore 103). Immigrants fill up the jobs that many Americans do not want. “Specialization deepens. Workers’ productivity soars, forcing employers to compete for their time by offering higher pay” (Akers and Boudreaux 25). As researcher Ethan Lewis said, “Economics professor, Patricia Cortes, studied the way immigrants impact prices in 25 large United States metropolitan areas. She discovered that a 10-percent increase in immigration lowered the price...
Life in Mexico was, before the Revolution, defined by the figure of the patron that held all of power in a certain area. Juan Preciado, who was born in an urban city outside of Comala, “came to Comala because [he] had been told that [his] father, a man named Pedro Paramo lived there” (1). He initially was unaware of the general dislike that his father was subjected to in that area of Mexico. Pedro was regarded as “[l]iving bile” (1) by the people that still inhabited Comala, a classification that Juan did not expect. This reveals that it was not known by those outside of the patron’s dominion of the cruel abuse that they levied upon their people. Pedro Paramo held...