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The maya empire culture
The maya empire culture
The maya empire culture
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La Amalgamacion de Rigoberta Menchu
Rigoberta Menchu hoy en dia pelea por los derechos civiles de las mujeres y de los indigenas. En latinoamerica, en ciertos paises, los indigenas hacen el mayor porcentaje de la poblacion en general. Por ejemplo, Guatemala, el pais de Menchu, los indigenas no tienen los mismos derechos que un guatemalteco que tiene raices europeas. Menchu hace la dificil tarea de para dar derechos a los indigenas y a la mujer indigena que tambien en su cultura hay costumbres que discriminan la mujer.
En la cultura maya de Guatemala no existia la nocion de que las mujeres deben de ser tratados como los hombres. Menchu tenia la oportunidad de hablar con gente de distintos paises sobre el topico de la lucha de las mujeres. La mama de Menchu no conocia ideas femenistas. Ellas tenian una relacion muy especial que tambien le influyo a Menchu. La mama de Menchu le ensenaba las costumbres indigenas. Por ejemplo que una mujer indigena no debe de maquillarse porque eso le quita la belleza natural que Dios le dio a ella. Tambien hablaba del maiz y su importancia en la cultura maya. El maiz era algo "fertile" que mantiene la vida de la gente.
Despues Menchu se distancio de su mama. No era porque no la queria mas pero porque Menchu queria romper de la tradicion de como se trataban las mujeres. La mama de Menchu dijo que hay que ver el hombre como algo unico y especial. La mujer tambien se podia verse en esta forma pero tenia que hacerlo para placer al hombre. Por ejemplo cuando su papa llegaba de trabajar para cenar con la familia su mama le daba una porcion mas grande que la de su mama. La mama de Menchu tambien trabajaba duro para mantener a la familia. Ella era chiman del pueblo y con eso tenia una responsabilidad grande para ayudar a su gente. Esto le dejo que su mama podria caminar solo por el pueblo porque se veia mal que una mujer estaba sola; siempre tenia que estar con la presencia de un hombre.
Cuando Menchu empezo a hablar con diferente gente de la causa de las mujeres ella realizo ciertas cosas que ella queria cambiar. Por ejemplo, Menchu organizaba gente indigena que trabajaban en el campo para tener mejores condiciones.
El texto se puedo relacionar con el poema “Hombre pequeñito” porque compara el papel de una mujer con un canario encarcelado en una jaula. Al principio el canario quiere volar y saltar de la jaula; la mujer es el canario. Luego en la línea donde dice “digo pequeñito porque no me entiendes”, el hombre no entiende a la mujer porque ella quiere volar y no quiere estar enjaulada. Al final la mujer nomas ama el hombre durante media hora y nada más. El poema no tiene una rima específica, pero usa la anáfora de “hombre pequeñito” al principio de los versos. El poema también es una metáfora de la relación entre una mujer y un hombre, pero el hombre no sabe cómo tratarla. Este poema es muy feminista porque el hombre se llama pequeñito y se ve como un tonto, que nunca entenderá a la mujer. La autora Storni básicamente se burla del hombre.
Rigoberta Menchu, a Quiche Indian woman native to Guatemala, is a recipient of the Nobel Peace Prize for politically reaching out to her country and her people. In her personal testimony tittled “I, Rigoberta Menchu” we can see how she blossomed into the Nobel Prize winner she is today. Following a great deal in her father’s footsteps, Rigoberta’s mobilization work, both within and outside of Guatemala, led to negotiations between the guerillas and the government and reduced the army power within Guatemala. Her work has helped bring light to the strength of individuals and citizen organization in advocacy and policy dialogue on the world scale. In a brief summary of the book I will explore why Rigoberta Menchu is important to Guatemalan development, what she did, and how she helped her people overcome the obstacles thrown their way.
Carlos and Javier are two men living in the city of Juchit∫n, Mexico. They work at a small hotel just off the z-calo, the main town square. Sometimes they converge with other men outside the hotel to watch people as they walk past in the z-calo. As nearly anywhere in Mexico, the men comment and nudge each other when an attractive woman passes, but Carlos and Javier remain silent throughout the exchange. It is not until an attractive young man walks by that they speak up. ãÃUy, que guapo!ä Carlos exclaims: ãAh, how handsome!äÊ Carlos and Javier are muxeâ, the effeminate male homosexuals of Isthmus Zapotec culture.
It seemed like the author made many jumps from the evidence that they supplied and the conclusion. Throughout this essay, the author mainly focuses on how the authorities view the Pachucas, like how authorities thought they were involved with gangs, that they dangerous and violent, that they committed many crimes. And how the authorities reacted to this, how they sent these young women to juvenile detention centers and blamed the families for the girls being this way. The author does not focus on how the Pachucas effect their community. While the author briefly touches on how the families felt about the Pachucas and how the parents would react when their daughters would first start acting and dressing in this way, the author does not address how the Mexican American community went from the feelings of shame, dishonor and disapproval of the Pachuca fashion, attitudes, and actions to just accepting this part of the new Mexican American women. It seems that the author made too many leaps without actually showing the thought process behind it or providing enough evidence of this in the
Since the revolution, men and women in Nicaragua had digressed from their traditional expectations and behaviors of gender roles. Moving away from machismo, men started focusing on bettering their country, helping themselves by getting an education are generous with his friends and even contributes towards the household chores which would have never been acceptable before the war; men did not believe in women’s work at all it. The traditional woman ended up changing more drastically. First, they began to voice their opinions and started becoming more aggressive as Dona Flora proved to us. They were forced into fitting men’s shoes by becoming the breadwinner of the family, while trying to be mother still.
The year is 1916, the location is Merida, Yucatan. At this time, Salvador Alvarado was governor of Yucatan and believed that “women’s emancipation an integral part of Mexico’s overall revolutionary goals of elevating oppressed peoples” (76). Alvarado was a socialist that had some radical ideals. He and constitutional leader Venustiano Carranza believed women should be educated, they wanted to educate women only to become teachers. They portrayed to help women but this help only pigeon holed them.
Growing up in a Latino base community there were numerous instances that metaphor,“si me voy con la Luna o el Sol”, which means either you choose the Sun (Dad) or Moon (Mother), was used just to see who the kids prefered .Therefore creating, the environment that children would be repeatedly asked to choose the ultimatum between parents. In the reading “Mamitis and the Traumas of Development in a Colonia Popular of Mexico City” by Matthew C. Gutmann and “Bad Boys and Good Girls: The Implications of Gender Ideology for Child Health in Jamaica” by Carolyn Sargent and Michael Harris correlations between class in their countries and how it impacts family developments. The Essay will focus on Gutmann’s reading on mamitis gender expectation, secondly how Sargent’s reading tackles the issue of
Women in Latin America were expected to adhere to extreme cultural and social traditions and there were few women who managed to escape the burden of upholding these ridiculous duties, as clearly shown in “Chronicle of a Death Foretold”. First, Latin American women were expected to uphold their honor, as well as their family's honor, through maintaining virtue and purity; secondly, women were expected to be submissive to their parents and especially their husbands; and lastly, women were expected to remain excellent homemakers.
Kumaraswami (2007) identifies that the females presented are stereotypical in their nature; this is to say that they either exist in the domestic atmosphere or that they have lost their purity due to being forced into the revolution. Although Camila and Pintada are complete opposites, the similarity lays in the fact that they both fit different parts of society at that time: “En combinación, forman una síntesis de dos extremos irreconciliables que se le presentan a la mujer mexicana y entre los cuales tiene que escoger” (Clark, 1980). In this sense, the mexican women were in two different situations, those who wished to remain traditionalistic and those who sought self-advancement through the likes of previously considered male characteristics. One can see the traditional character through Camila, Azuela has ensured that initially Camila would fit the traditional role of the female, caring, weak, and doting to the men’s needs. Thus Camila seems to be a flat stereotypical character that is expected to appear in novels of this era if women were to appear at all. Nevertheless, the character of Camila becomes more dynamic as Los de Abajo develops, thus she becomes more of an indication as to how women involved in the revolution did not remain ‘sana y buena’. On the contrary, the almost paradoxical characteristics of Pintada seem to confuse Azuela. Pintada is an emasculated character but only in the sense of
El Recado es un cuento de la esperanza y amor. La protagonista viene a visita Martin, pero el no esta en su casa. Entonces ella esperas en peldano, y esperanza que el aparece pronto. Esperanza es una palabra muy importante en el cuento. La palabra es usado directamente tres veces en la obra 26, 31, y 39. Tambien en el principio de el cuento todo es de un afecto sensual. Mientras ella esta en el peldano vea el jardin de Martin. Da caracteristicas humanos (personificacion) a los flores en el jardin ( 6-7), estos caracteristicas como honesto y graves probablamente tambien de su amante. Luego ella hace una comparacion directa entre el y el jardin “Todo el jardin es solido, es como tu, tiene una reciedumbre que inspira confianza.” Este oracion no solamente tiene un simil, pero tambien ayuda en mostrando la comparacion a un mujer de un hombre. El hombre es personificado con palabras de fuerza, mientras todo el cuento muestra una mujer debil.
Latin American society places a great deal of importance on the family as a support network; it is not uncommon for several generations to reside in the same house. This emphasis is called familismo, and the mother in the family is usually the most important figure. She “is seen as the primary nurturer and caregiver in the family…[and] plays a critical role in preservation of the family as a unit, as well as in...
This essay will discuss Almodóvar’s portrayal of motherhood in the films of ¿Qué he hecho yo para merecer esto? (1984), Mujeres al borde de un ataque de nervios (1987) and Carne trémula (1997). Also, this essay will answer the question, are ‘bad mothers’ treated more positively than ‘absent fathers’? Pedro Almodóvar has a unique way to portray certain subjects in his films, as Brad Epps and Despina Kakoudaki describe him, “Pedro Almodóvar is something of a paradox, scintillatingly so. Celebrated and denigrated by critics as serious and superficial, political and apolitical, moral and immoral, feminist and misogynist, experimental and sentimental, universal and provincial” (2009:1). One of the main subjects he portrays in his movies is family
Isasi-Diaz, Ada Maria. "Defining our Proyecto Historico: Mujerista Strategies for Liberation." Journal of Feminist Studies in Religion 9 (1993): 17-28.
The hierarchy of gender played out in the new Spanish colonial regime where female dependency upon men was created and manipulated. The Spanish introduced ‘gender beliefs that proclaimed women’s infantility; only men could reach true adulthood and enter public life, freely sign contracts, and hold public office . Women, especially those in the newly created lower class, became dependent on men due to the new legal system put in place which made it so that they could not be full citizens. Men were able to realize full ‘citizenship’ along with the ability to leave the ayllus. This newly performed hierarchy was completely contradictory to the old gender parallelism of Andean society in which each gender had independent spheres and rights to
Tras sufrir el abandono de sus familiares tuvo que aceptar la promulgación de un mandato de condena pública que se leyó en toda la Nuev...