The Zapatista movement occurred near the end of the 20th century where there was a technological and digital boom. These advances have helped the Zapatistas in a unique way and this resulted in their revolution to be completely different from past revolutions. The creation of network identity and communication transfer using the internet has contributed to the Zapatista’s success. Identity was an integral part in past revolutions, but it was redefined during this movement. Subcomandante Marcos’s testimonial communiques helped create an identity that was universal and this lead the creation of network identity which ultimately contributed to the Zapatista’s success. This essay will focus on the functions of network identity and the internet in the digital age. The aspect of identity is central to testimonial narratives discussed in this course. In past revolutions, personal identity was synonymous with communal identity, such as in I, Rigoberta Menchu. This new identity allows for the discourse of many people who share the same struggles regardless of their ethnic identity. Starting with the background about the creation of the Ejército Zapatista de Liberación Nacional (EZLN) or Zapatista Army of National Liberation and Marcos’s involvement, this essay will include how Marcos was able to create a universal identity and compare it to the value of identity in other testimonies. The story of Votan is centuries old, dating back to Pre-Columbian era. But when the new settlers came to Mexico they associated Votan with the Biblical stories of Noah or Tower of Babel. The story describes Votan to be of the Old World, and was sent from God to go to Mexico to defeat the Quiname to establish an empire called Xibalba, and built the city of Pale...
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...s explains in “The Zapatistas uprising and the poetics of cultural resistance,” but rather the heart. The message was not intended to deter the revolution away from the political, economic, or theoretical spheres, nor was it used to invoke empathy in the readers. It was used to “bring the theory don to the level of the human being” (Higgins, 371). The aspect of humanness that encapsulated the writings and the speeches reached audiences on a different level. It was this aspect that attracted many people to come to the Chiapas to observe the Zapatistas. This humanness pierced through the superficial layers and appearances to provide an understanding based on what it was to be human and not the differences. Marcos’s creation of the universal identity had at its core the cultural of humanism. This culture can reach people more than any other culture to unify for a cause.
Juan saw injustice as he perceived it, and so with only two friends and all of the bravery he could possibly muster, he set off on a journey that not only defied the laws of their own government but ours as well. Together, they overcame some challenges, only to be hurt in the most gruesome ways. Often, the price of non-conformity is so minor to us at first glance, that a great deal of individuals think it is a simple matter: “Do I d...
...n, Gonzalez states his identity; "I am Aztec Prince and Christian Christ." This combination of culture is the basis of his poem, which can be found at http://www.pbs.org/chicano/joaquin.html, and is representative of the heritage of Mexican Americans. The concept of Aztlan is explained in Chicano!, and the mural ‘Corazon de Aztlan,’ found in Chicano Park (http://chicanopark.org/murals/north/n8.html ), reinforces the importance of this image in the lives of Chicanos. The myth of Aztlan symbolizes centuries of culture and struggles of Mexican Americans who went through incredibly difficult times throughout history, but never lost hope and always stayed strong, determined to one day be treated equally as citizens of the United States of America.
The objective of this essay will be to interpret the contradictions of identity produced in the movie Fresa y Chocolate and The Borderlands. When personal identity, is stifled and shaped by nationalistic discourse. By examining the polarised dichotomies of self-identity, juxtaposed against the internalised and dominant hegemonic discourse of imposed National and cultural identity. The paper will endeavour to expose how, the holding and wielded of power creates conflict and revolt between ones individual identity, when set against a dominant and oppressive structure. The paper will first examine the portrayal, in Fresa y Chocolate, of how the desire to express one’s own individuality and personal identity clashes with the widely accepted, but yet orchestrated and imposed, post-revolutionary Cuban national identity. By investigating, how the prescribed discourse from an autocratic Cuban regime, creates an emotional battleground for the expression of the individual. When pitched against the dogma surrounding what it means to be a good and contributing member of a socialist collective. The paper will reveal how, the intertwining personal journeys of Diego and David, creates a world of forced discovery and a transformed realisation of identity for both. Next, the paper will examine how internalised self-identity needs to be a dynamic and fluid battleground. Dominated by a pragmatic desire for survival. How this need for acceptance and existence manifests in a complex web of control and subjugation. Resulting in, what Anzaldua describes in The Borderlands as, creating a world of multiple forc...
Cesar Chavez uses aphorism, allusion, and other literary devices to give more of a lasting influence in this piece of writing. By using these devices, Chavez’ piece about nonviolent resistance is further developed. He also uses devices to help people understand what he is saying and connect it to their own lives/life experiences.
As a political identity, ‘Chicano’ came to mean more than simply a race-based identity and was greatly supported by many influences. It’s difficult to say who were only described as ‘Chicano’ because the community and cultural production was connected with the Mexican American experience and there were many different race and culture mixes. Jackson excerpts film scholar Rosa Linda Fregoso, on her argument defining that any form of Chicano production is to incorporate racial tendencies into ideologies that fight racism instead of the ideas that relate to the Chicano Movement and surpass the negative ideas that perpetrate social inequality and injustice. Besides this, organizations like The Mexican American Movement and “The Mexican Voice” are important for their efforts in creating a more appropriate representation of the experiences as a Mexican origin but living in the U.S. Consequently, the identity ‘Mexican American’ emerged during this period among students and community activists to gain full representation in society without having to
From the Institutional Revolutionary party (PRI) to the National Action Party (PAN) to the Party of Democratic Revolution (PRD), Mexico has had many political parties in the past and present but many have questioned the fact that how has PRI manage to stay in power and maintain its place as the dominant party in the past. In this short research paper I am going to be talking about Partido Revolucionario Institutional (PRI) and Mexico. I want to discuss the history of PRI and how it came about during and after the Mexican Revolution. I will also touch upon the party’s weaknesses and precursors that might have signaled its loss in the elections of 2000.
...community, equal rights and the right to follow your roots) with the central focus of the poem. As Susan Bassnett states in her essay Bilingual Poetry: A Chicano Phenomenon , there is a “Latin American tradition of the poet who occupies a prominent place in the struggle for freedom and national unity”, and as Cervantes and Gonzales demonstrated, the poet’s role in Latin America has not been diminished.
The Chicano people are lost in their identities as both Mexican and American people. In the 1960’s there was a rise in Chicano literature in response to the social and political changes in society. Chicano literature is often misunderstood due to cultural ambivalence, “Cultural ambivalence can be defined as an attitude that expresses the diverse nature of the Chicano experience in American Society. It expresses the central dilemma of the Chicano who is conscious of being a product of both Mexican and American cultures” (Treviño 1). The Chicano literature embraces the cultural ambivalence that is existent only with both cultures. In the United States literature that has Mexican lore or representation but still takes place in America making it relatable to all American citizens. In reference to the “Education of Popo” by Maria Cristina Mena, “Mena directly interprets the Chicana experience from this dual consciousness that incorporates elements of both the dominant culture and of her subculture. The theme of this satirical narration is the conflict that results when the value systems of Mexican culture are contrasted with those of Anglo-American culture” (Treviño 1). The drift between the cultures highlights the isolation Chicanos face in a literary social protest. The Chicano literature movement has helped American society by making a stand about not belonging to one culture and the beauty that can come from a diverse culture. “Don José María similarly is characterized as being representative of a unique cultural experience in the Southwest which early Chicano authors like Jovita González are attempting to define. The narrator states: "Monotonous and uninteresting from the outside, his home was the center of border culture--not the culture of Mexico, not the culture of the United States, but a culture peculiar to the
In this sense, the film tests the resiliency of good human nature. The modern world is becoming increasingly set in its extremes, as the lifestyle of the poor vastly contrasts that of the wealthy. The implementation of NAFTA reflects this movement toward separation, despite the fact that it was intended to boost trade between regions and create more prosperity on both sides of the United States-Mexico border. The Mexican elites saw it as their salvation. Others saw it as “ a death sentence.” The Chiapas region itself exemplifies this gap, as well. The region was split between the relatively prosperous west, which was fertile and characterized by commercial development, and the poor, subsistence-oriented east. It was not by accident that the Zapatista movement began in Chiapas as the struggle between ranchers, landowners, and subsistence farmers was intensified by NAFTA.
Mexico was home to rich landowners that ruled like medieval Dukes on large domains, keeping their workforces impoverished, deep in debt, and with barely enough basic necessities for survival. The sheer destruction wrought by ten years of war and chaos has proven to be a deep well of inspiration for Mexico's artists and writers that will be analyzed through the following investigation question. How was the Mexican Revolution the principle cause for the rise of different artistic movements in the first quarter of the 20th century? The inner search for national identity established conflicts prior to this event, therefore in order to execute a thorough analysis, research will emphasize on contextual information starting in the year of 1910 up until 1920. Ideals of the Mexican Revolution, forms of cultural expression dealing with the Mexican Revolution, and how the conflict gave birth to a variety of new artistic currents will be investigated through the use of credible websites, academic journals, and books that provide original research and firsthand experience.
...e live seem to be too dangerous for them to fell happy. However, they are against the evil and violence, ignorance and lie. Corchado is quite unsure about the future of Mexico, but he also sees that these people are strong willed and they have chance to make some change in the way they live. He doesn’t pay attention to politics, instead of that he relies solely on people, their courage and strong will. We should all be so strong enough to change, what we want to change, and preserve what we need to preserve. Alfredo Corchado showed us the example of how brave hearted a person should be and how much we should all love our motherland. After reading this book, you won’t remain ignorant about Mexico and the journalism in general.
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
Through our readings of the Mexicans in the U.S. and the African-American experience modules, we begin to understand the formation of identity through the hardships minorities faced from discrimination. In this paper, I am going to compare and contrast the ideas of identity shown through the readings. These two modules exemplify the theme of identity. We see how Blacks and Latinos tried to find their identity both personally and as a culture through the forced lifestyles they had to live.
...ortant calendar of the Mayas. El Castillo has four sides, each side has 91 steps, this is equal to the 365 days of the solar year. It has nine terraces which are divined in two, which makes 18, this symbolizes the number of months in the Maya Calendar.
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...