The Young Lords of New York
On 7 June 1969, hundreds of Puerto Ricans gathered in Spanish Harlem, New York City to protest the arrest of Juan" Fi" Ortiz for a series of falsified crimes.[2] As a crowd gathered outside the People's Church in El Barrio, Felipe Luciano addressed those assembled asserting that, " We will not allow the brutalization of our community to go on without a response. For every Puerto Rican that is brutalized, there will be retaliation."[3]Luciano's statements were not ignored, and as the crowd filtered into the streets their shouts of Despierta, Boricua. Defiende lo tuyo filled the air.
The events of 7 June 1969 were but one of many moments in the history of New York City's Puerto Rican community that gave rise to and lent support for the Young Lords Party.[4] Indeed over the course of the next five years this ethnic group of radical intellectuals would help bring attention to the plight of the Puerto Rican community in New York City. This essay explores the history of the late twentieth century Puerto Rican migrants in New York City through an examination of the Young Lords Party (1969 to 1974). In doing so, it examines several significant topics, including the growth of the Puerto Rican population in New York City; the unique challenges this ethnic group faced, and the origins, growth and decline of the Young Lords Party.
Twentieth Century Migration of Puerto Ricans To New York City
For us to clearly understand the Young Lords, it must be understood how the Puerto Rican Community came to be in New York City and other American cities such as Newark and Chicago. With the Spanish American War of 1898 came added difficulty for the population of Puerto Rico. Recently acquired by the United States, citizens of Puerto Rico were actually citizens of nowhere until granted statutory citizenship to the United States in 1917. Yet three years earlier, on 12 March 1914 the citizens of Puerto Rico opposing this imposition of American citizenship sent a "Memorandum to the President and Congress of the United States" stating, " We firmly and loyally oppose our being declared, against our express will or without our express content, citizens of any other than our own beloved country which God granted to us as an inalienable gift and incoercible right."[5]
Even without support of the Puerto Rican people the Jones Act was passed.
...horrid. It takes awhile to get use to reading the sentences. However, after I got use to the theme of his writing it became a little easier to understand. Even though the title of the book implied that the story was about Eunice, it was misleading. It was misleading because Eunice doesn’t actually come into play until half the book is finished.
Miguel Melendez’s book, “We Took the Streets” provides the reader with an insightful account into the activities of the Young Lords movement established in the latter years of the 1960s and remained active up until the early seventies. The book’s, which is essentially Melendez’s memoir, a recollection of the events, activities, and achievements of the Young Lords. The author effectively presents to the reader a fascinating account of the formation of the Young Lords which was a group of college students from Puerto Rico who came together in a bid to fight for some of the basic rights. As Melendez sums it up, “You either claim your history or lose authority over your future” (Melendez 23). The quote is in itself indicative of the book’s overall
del Valle Atiles, Francisco. "The Spiritual Life of the Jibaro" form :Iris M. Zavala and Rafael Rodriguez (eds.), The Intellectual Roots of Independence: An Anthology of Puerto Rican Political Essays (New York: Monthly Review Press, 1980), 95-103.
The intention of this essay is to demonstrate to a vision rational, concordant political leader to the Puerto Rican, American and worldwide reality. It responds to the necessity that to the statehood it is necessary to imagine it and to expose it with all the evidence available, since many Puerto Ricans, including many political leaders, do not know like defending it or exposing it before the peculiar ones or our adversaries.
...ink or chit chat about everyday life. Nowadays, Hilo has become more advanced with big shopping stores such as Walmart and Target and people no longer live close to one another like before.
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.
When Puerto Ricans migrated to the United States they did it in two major waves. The first wave of emigration occurred in the late nineteenth century and early twentieth century. The second wave occurred from the 1940s to the present. The workings of Bernando Vega and Jose Cruz deal with the different generations of Puerto Ricans that these two waves brought to the United States. While Vega discusses the early emigration of Puerto Ricans to New York City, Cruz discusses the later emigration of Puerto Ricans to Connecticut. Each author describes a different Puerto Rican experience in the United States. The experiences differed in most aspects; from the context in which each wave of emigration occurred to the type of politics that was practiced.
In this story, the reader can see exactly how, many Puerto Ricans feel when living on other grounds. Throughout this time, the boy that Rodriguez presents us realizes he has his culture and that he wants to preserve it as much as he can. “Because I’m Puerto Rican”. I ain’t no American. And I’m not a Yankee flag-waver”
From the very beginning of Genesis, in the description of the Eden story, tension arises between Eve and the divine process. Eve is tricked by the serpent to eat from the tree of the knowledge of good and evil. She not only defies God and eats the fruit, she also encourages Adam to join her. This upsets God and they are both cursed. God must then confront human defiance, and the first instance comes from a woman, the very creature created to congeal Eden’s perfection.
New York City has always been an example of how diversity can exist in a successful and peaceful place. Full of action, enthusiasm, and a combination of many cultures, New York is rich in every sense of the word. For example, taking a walk down the busy streets not only opens your eyes to the small but meaningful details of the city and the different people that revive it but also the numerous worlds that are somehow fused in this magical city, like Little Italy, Chinatown, Little Syria, Korea Town, and many others.
... once they get discharged from the military, since many injuries surface years later or go undetected. Can you imagine a future where a mandatory draft will be needed because young men and women will not join the military? The fight for veteran healthcare is a battle that veterans can’t afford to lose.
...sites of care. To be eligible for VA health care you must have served in the active military and discharged or released on conditions other that dishonorable. As a reservist or National Guard member you would have to be called to active duty other than training. After 1980 the veteran would have had to serve 24 continuous months, this might not apply to you for hardship, early out or a service connected disability. There are four categories of veterans that are not required to enroll but are urged to so they can better plan their health resources. Those are; veterans with a service connected disability of 50 percent or more, veterans seeking care for a disability the military determined was service connected not yet rated by the VA, veterans seeking care for service-connected disability only, and veterans seeking registry examinations for thing such as agent orange.
South Bronx has got influence from the Caribbean culture in the beginning of twentieth century. (Gordon 2005) says immigrants greatly
In Puerto Rican Obituary, the Puerto Rican people from New York City struggle to attain
Social media has become a popular tool for both criminals and law enforcement. There are a lot of different perspectives about how social media is instrumental to crime and solving crimes. On one hand, law enforcement can use social media websites such as Facebook and Twitter to find evidence about specific crimes. On the other hand, digital villains can use social media to break the law. This could include crimes as small as illegally downloading music, anywhere upwards to broadcasting the selling of drugs. Social media has also bred a new type of crime. Online money scams are a rising issue in Canada as the social media demographic expands. Another popular topic in social media crime is the use of vigilantes. With the use of computers, smartphones and tablets, law enforcement has such a wide spectrum of users to ask for aid in crime solving. It is also important to consider ethical considerations of using social media information. It is possible to infringe on users rights when deriving information and evidence. All of these different aspects establish how social media is both a barrier and benefit to crime in Canada.