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Daniel Ascano Dr. Tara F. Deubel Cultural Anthropology 2410 6 June 2018 Monique Short Essay Monique and the Mango Rains is a true story about a companionship between Kris Holloway, who is the author of the story, and a midwife in the village of Nampossela, Mali whose name was Monique Dembele. Holloway made it to Mali as she was in the Peace Corps and had been assigned to Mali for two years and was trained to “give health demonstrations, repair wells, build fuel-conserving stoves, plant trees, and protect the shoots from the ever-hungry mouths of goats” (Page 11). It is here that Holloway meets Dembele to try and help make the health care for the women in the area become better. Monique had been apprenticed for two years to train to become a …show more content…
Some responsibilities that these women are required to undergo is to clean up around the house and make sure life at home is as orderly as possible. One way of which the women are forced into this role is in the fact that they are put into arranged marriages very early in life. Monique very much does not like this way of life because of the difficulties that arise because of this like the way that communication can be difficult between two people who barely know each other. Monique perfectly exemplifies this in her marriage as its shown that she is more educated than her husband and speaks an entirely different language. Speaking a different language would make communication almost impossible as if one cannot understand what one is saying then it would be difficult to be happy in a marriage. Once Holloway got closer with Monique, Kris discovers just how unhappy she is in her marriage and the extent that she would go to become happy like having an affair with the man she would have married. Monique was a woman who helped the mothers throughout the entirety of their pregnancy in the birthing house and clinic that the village had. Monique would teach these women the process of cleaning water, and basic hygienic processes like washing their hands …show more content…
This is because each and every culture has been shaped by something and what might be normal in one culture, might be alien in another. What people must do however is understand that these differences are there and accept them and not judge anyone based on what their ways and beliefs are. Kris managed to come about this conclusion as even though she completely disagreed with the custom of mutilating one’s genitalia as it is morally wrong based on western culture. To these people however, it is just another way of life. It shows in the way that Monique reacted when she learned that Kris had not been through what they call ‘koloboli’, “I have never met a woman like you, who has not gone through koloboli. I thought every woman had it” (Page 114). Kris believed that these people who participate in domestic violence, rape, or physical violence were in the wrong and that everybody should be healthy and equal. She realized however that she could not do anything as she would be intruding on these people’s societies and it was down to these people to fix these problems. Monique was one such person who understood the problems and attempted to fix things in her society as she lived
The House on Mango Street is filled with beautiful and relatable stories that foretell the development of the main character. In Valdes’ review, she makes a strong analysis of how Cisneros creates “human presence that transcends the time, place, and condition of the composition to create a literary metaphor for a woman coming of age” (55). Valdes explains how Cisneros creates a “metaphor” in which she express and examines her feelings and emotions in an elegant way. Valdez also shows that Cisneros creates a setting in which shows the reader how to become free in a lonely environment that many young women, especially those who are a minority, can relate to when they are
The House On Mango Street by Sandra Cisneros is a fictional novel set in 1950’s Chicago. Centering around Esperanza’s Mexican American family and their neighbors on Mango Street, the story illustrates Esperanza’s growth and gain of experience. Throughout the story, Esperanza obtains insight on many diverse aspects of life, one being how different she is from the men and even the other women in her culture and society. She recognizes that many of the women in her life are opressed, and identifies that she craves to be different and more independent. Through the use of figurative language, Cisneros asserts that when women allow themselves to be dominated by men, they may be prevented from pursuing their aspirations.
Robert Edgerton argues that cultures that practice exploitation should be judged morally inferior to those that enhance people’s lives. Exploitation is benefiting from someone by treating him or her unfairly. Basically, what Edgerton is saying is that societies are sick, and we, as the model society, should not even attempt to understand these sick societies, but just condemn them. I will argue about cultures that exploit women and my lens will be my mixed culture of Ukrainian and American. From Islamic and African cultures that practice female circumcision, to the Kazio culture that, in order for girls to progress into womanhood, a man has to have anal sex with them, to the Ethiopian Hamer tribe that practice females’ suffering of being whipping in order for the man to progress into adulthood, we see a pattern of male dominance, females’ willingness, and cultures that oppose these practices.
The House on Mango Street is the tale about a young girl named Esperanza who is maturing throughout the text. In it Esperanza documents the events and people who make up Mango Street. It is through this community that Esperanza’s ideas and concepts of the relationships between men and women are shaped. She provides detailed accounts about the oppression of women at not only the hands of men who make up Mango Street but also how the community contributes to this oppression. As the young girls and women of Mango Street try to navigate the world they must deal with a patriarchal society that seeks to keep them confined. By growing up in this environment where women are confined Esperanza seeks desperately to depart from Mango Street for fear
One of the most horrible things that has erupted from the subjugation of women is rape culture. Rape culture is the downplaying of the crime of rape to appease the violator, the accusation that the victim made a choice that led to their rape, or even jokes that suggest rape. According to Jessica Valenti’s, “In Rape Tragedies, the Shame Is Ours,” in today's world many people give in to rape culture by participating in these acts that somehow change our mindsets into believing that, “it is more shameful to be raped than to be a rapist”. Once ...
Lori was the first one to leave for New York City after graduation, later, Jeanette followed her and moved into her habitat with her. Jeanette promptly found a job as a reporter, the two sisters were both living their dream life away from their miserable parents. It wasn’t difficult for them since they cultured to be independent and tough. Everything was turning out great for them and decided to tell their younger siblings to move in with them, and they did. Jeanette was finally happy for once, enjoying the freedom she had and not having to be moved every two weeks. She then found a guy whom she married and accustomed her lifestyle. Furthermore, her parents still couldn’t have the funds for a household or to stay in stable occupation, so they decided to move in with Jeanette and her siblings. Jeanette at that moment felt like she was never going to have an ordinary life because her parents were going to shadow her.
In “Monique and the Mango Rains”, Holloway describes her encounters with the difficulties of the women in the village of Nampossela and childbirth practices of midwifes in Mali. As a young white woman from Ohio, Holloway uses her unique perspective to write a description of her experiences of the rural midwifery practices of Monique and the hardships of the women she meets in Mali. Holloway uses her knowledge of the later events to enhance her description of her time as a Peace Corp volunteer and her observations of the village she lived in.
Kirk, Gwyn, and Margo Okazawa-Rey. "Violence Against Women." Women's Lives: Multicultural Perspectives. 5th ed. Boston, MA: McGraw-Hill, 2004. 263-64. Print.
Female genital mutilation (also known as female circumcision) is the cutting of female clitoral hood and removing clitoris. Following the cutting of female genital organ, there are many short-term and long-term health risk problems, and even death due to some complicated infections. The reasons for performing female genital mutilation are connected with socio-cultural beliefs, attitudes, values and customs, transition of girls into womanhood, tradition and cultural heritage, the fear of not having access to resources and opportunities as a young woman, perception to reduce sexual desire of females; hence, will sustain premarital virginity, and maintain marital fidelity. Actions have taken at international, national and regional levels since the past many years and have begun to bear fruits, but the practice is still undergoing in many countries in the world and highly prevalent in Africa. To continue and motivate further reduction in changing the society’s attitudes towards female genital mutilation in the countries where the prevalence has remained stable so it’s therefor...
In the field of applied anthropology, the concept of cultural relativism is central to any form of research. The concept of cultural relativism encompasses the ability of an anthropologist or an observant to understand a different culture in its own context, without imposing one's belief and values on that culture. Ideally, in her book Monique and the Mango Rains, anthropologist Kris Holloway provides a descriptive account of her ethnographic fieldwork in the country of Mali. Through her book, the readers get an opportunity to understand the lives of Malian women in multifarious aspects. In this essay, an analysis is drawn on the situation of women in the Nampossela village of Mali in terms of their social, economic and health status in
As the chapter opens, the first impression of Sire is one of a James Dean type of character. Sire and his friends are just sitting on their bikes, pitching pennies, or in other words, gambling. Esperanza tells us that she is scared of them, which makes me wonder why she would be afraid of them? She then says how her dad calls him a “punk.”
Monique and the Mango Rains describes a companionship that progresses between the writer, Kris Holloway, and a local health care worker or midwife in the Nampossela village, Mali, for the period of the writer’s Peace Corps assignment there, from 1989 to 1991.
Many feminists in the Western Culture have this ethnocentric idea that female circumcision is “female mutilation” portraying it as a “barbaric tradition” and “violence against women” (“Yes to Female Circumcision?”). According to Fuambai Ahmadu, a Sierra Leonean-American anthropologist, female circumcision is an initiation that symbolizes matriarchal power. The practice is “synonymous with women’s power, their political, economic, reproductive, and ritual spheres of influence” (Ahmadu, pg. 14). By having no regards to the cultures and traditions of these small-scale societies, we are invalidating their beliefs and presenting ethnocentric
Society influences the socioeconomic inequalities between people, which usually results in differing social and cultural norms surrounding violence. These norms might include male dominance over women, while certain cultural norms might support violence and claim it to be a reasonable method to resolve conflicts in neighborhoods. We see this shown in the film because they talk about how violence is a two step process. The first part is the thought that, ‘I have a grievance with someone’, and the second part is that the grievance justifies violence (James et al.,
In Searching for “Voices”: Feminism, Anthropology, and the Global Debates over Female Genital Operations, Walley discusses the social issues concerning female genital operations as perceived by “westerners”, as well as discusses her ethnographic account of female circumcision. Her main purpose of doing this was to lay the groundwork for “a more productive feminist and anthropological debate” capable of going beyond the binary terms in which female circumcisions are usually discussed. Since female circumcisions are known by a variety of names, such as female genital mutilation and female genital torture, and with her understanding of the negative connotation often associated with those varieties of names, Walley makes the decision to adopt the term female genital operations instead. In 1988, Walley went in the village of KiKhome, in western Kenya as an English teacher and immersed herself in the lives of the people living around the village to better understand the practice of female genital operations as an outsider. One day, some of her students invited her to assist at a female genital operation ceremony. She found out that the participants see circumcision as a rite of passage into adulthood. However, she truly wanted to know the participants’ personal views on the topic rather than the imposed views of their parents and their culture. The four women she interviewed told her that “their custom was good,” and it was something that a person needs to accept with her whole being not to feel the pain. Nevertheless, some of the women told her that they would not want their daughters to undergo circumcision, and that they themselves regretted having done the procedure. Walley finally gave up “searching for real voices,” because what t...