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essay on USA foreign policy toward Latin America
latin american culture in the us
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Since the beginning of the United States' intervention within the affairs of Latin American politics in the beginning of the twentieth century, and since the advent of a U.S. effort towards the "modernization" of Latin America, influences aimed at empowering communities and bringing about democratic movements among Latin American countries have been accompanied by various forms of exploitation and cultural decimation (Leonard, 1999). Efforts at modernization of Latin America have been carried out partly in opposition to the influence IberoCatholic culture (of Spain) which is reported to "deprive the Latin Americans of the essential tools for progress: a future vision, a work ethic, the importance of education, a reward for merit, a sense of community, diffused authority, respect for law and tolerance of secularism" (Leonard, 1999). Between countries of Latin America, there is variation in the extent to which progress towards decentralization of elitist power and "modernization" in general has been made. The diplomatic efforts of the United States have had a hand in this, but progress is substantially limited by the simultaneous U.S. exploitation of economies as well as natural and labor resources [United Fruit Company is a symbol and example of this (Leonard, 1999)]. Such phenomena make the reasons for U.S. interest in modernization of Latin America questionable.
It seems as though some of the influence of the United States upon the culture of Latin America takes place by way of the media. "...Latin American media, although not largely owned by foreign interests, were heavily influenced by the presence of foreign materials, foreign advertisements, and foreign cultural models..." It is claimed however, that although the U.S. is...
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... of Third World Studies. Americus, Fall 1999. Association of Third World Studies, Inc. (Courtesy of ProQuest Direct: http://proquest.umi.com)
Reiss, Raul. What Prevents Cable TV from Taking Off in Brazil? Journal of Broadcasting & Electronic Media. Washington, Summer 1999. (Courtesy of ProQuest Direct: http://proquest.umi.com)
Wade, Peter. Making Cultural Identities in Cali, Colombia. Current Anthropology
Chicago, Aug-Oct 1999. (Courtesy of ProQuest Direct: http://proquest.umi.com)
Stevenson, Robert L. Global Communication in the Twenty-First Century. Longman Publishing Group, 1994.
Atwood, Rita & McAnany, Emile. Communication and Latin American Society. University of Wisconsin Press, 1986.
Castillo, Debra A. Border Lives: Prostitute Women in Tijuana. Signs Journal. Chicago, Winter 1999. (Courtesy of ProQuest Direct: http://proquest.umi.com)
The question, “What do you want to be when you grow up?” is often asked by teachers, parents, friends, and family addressing younger children. It would seem that most Americans have within them the sense that dreams do have the potential to become reality. People often choose to see the “bright futures” of children in order to reassure them they can be anything they want to be. It seems as though there are no barriers to reach a goal if enough hard work is applied. Does this truth transcend cultural divides? Do people of minority in the United States have the same hope about their futures as the majority does? Sandra Cisneros depicts the unique dreams of Mexican-American women despite cultural depression in her story The House on Mango Street.
This paper will be exploring the book The Vanguard of the Atlantic World by James Sanders. This book focuses upon the early 1800 to the 1900 and explores the development of South American political system as well expresses some issues that some Latino counties had with Europe and North America. Thus, Sanders focus is on how Latin America political system changes throughout this certain time and how does the surrounding countries have an effect as well on Latin political system. Therefore, the previous statement leads into some insight on what the thesis of the book is. Sanders thesis is, “Latin American’s believed they represented the future because they had adopted Republicanism and democracy while Europe was in the past dealing with monarchs
Patty Kelly’s article, “Enough already, it’s time we decriminalize prostitution”, takes the reader into a fascinating behind the scene look into one of Mexico’s legalized brothels. Although it is apparent that her research and investigation into this social experiment are well defined, it is too narrow a focus to gather all the required information to support her argument. Kelly begins with a half hazard analysis of Elliot Spitzer infidelity, then continues down the path that is far too laser like to see the overall effect on these women; failing to see these prostitutes as real people with hearts and souls. Instead, she produces an impression that the prostitutes are just commodity, bought and sold on the open market, lacking feeling for their plight. In Kelly’s investigation, she neglects to create an entire picture of what decriminalizing prostitution will cost humanity due to the fact that her investigation ignores society’s accepted understanding of what problems are produced by, or result from prostitution. There was absolutely no research cited that relating to sexual addiction, the effects on the prostitutes’ emotional and physical wellbeing, or even the acknowledgment of the organized criminal element behind prostitution.
Immediately following the war with Spain, the United States had both the political will to pursue imperial policies and the geopolitical circumstances conducive to doing so. But the way in which these policies would manifest was an open question; was the impulse to actively remake the world in America’s Anglo-Saxon image justified? Hence, there were several models of American imperialism at the turn of the twentieth century. In the Philippines, Hawaii, Puerto Rico, and Samoa, the United States asserted unwavering political control. In Cuba, and later throughout most of the Caribbean basin, the economic and political domination of customarily sovereign governments became the policy. Ultimately, the United States was able to expand its territory
Mignolo, W. D. (2005). The Idea of Latin America (pp. 1-94). Malden, MA: Blackwell Publishing.
I come from a Mexican family of four. My brother and I were raised as Mexican Americans. As my parents’ only daughter, their teachings has made me who I am today. In this class I have evaluated my relationship with my family. I learned how their culture has influenced my upbringing, what type of relationship we have and how to communicate properly.
The age of overwhelming strength and stamina governing sports is over, and the age of the mentally tough athlete has arrived. Athletes are no longer the superficial jocks and robots programmed to accomplish one goal, victory. Modern athletes ranging from the high school to professional levels are faced with many pressures and temptations, normally outside the realm of their sport. These pressures can inhibit an athlete’s performance substantially; therefore, the pressures need to be dealt with by psychologists. The effectiveness of sports psychology is demonstrated through the fields many theories, applications, and variety of techniques and procedures.
Bruner, T. (2012). Pascal Bruckner—Guilt in Western Consciousness With Perspectives from Karl Jaspers and Viktor Frankl. Existenz, 7.
A lot of times, sports seem like a contest of physical skill― a test to see who is the fastest or strongest, who has the best eye or the most endurance, who can jump the highest or can handle the ball the best. What a lot of people don’t know is that there is so much more to a sport than just the muscle and coordination. In order to excel in a sport, an athlete requires a lot of self-discipline, concentration, and self-confidence. It’s the mental factor that makes a difference. Former Olympic gold medal-winning decathlon runner Bruce Jenner once said, “You have to train your mind like you train your body” (Gregoire 1). Success or failure depends on the mental factors just as much as the physical ones. The training of the mind of an athlete is called sports psychology. The use of sports psychology has a huge impact upon an athlete’s performance. The mental skills of a sport are just as important as the physical skills. All professional athletes use sports psychology. “If they aren’t currently using it, it’s almost guaranteed they’ve used it in the past, even if they are unaware they have” (Davis, Stephens, The Exploratorium 129). It’s hard to find an experienced athlete who hasn’t used sports psychology, because without it, they probably wouldn’t be where they are. The use of sports psychology is a crucial step to becoming a successful athlete.
the Latino community and limited their opportunities in the workforce and education. Additionally, Hollywood filmmakers usually suggest Latino actresses to play stereotypical roles during auditions or in movies. Nevertheless, the media should focus on portraying Latino Americans as American citizens who are ordinary people like other ethnic groups. Overall, although, it is a challenge for Latin American filmmakers to transform the stereotypical roles created by Hollywood, continuing to do so, will allow them to accurately depict the Latin American community.
Vaughn first defines ethical relativism by stating that moral standards are not objective, but are relative to what individuals or cultures believe (Vaughn 13). Rachels says that cultural relativism states “that there is no such thing as universal truth in ethics; there are only various cultural codes,
...ompetition environment. There is increasing recognition by the sports community that supporting athlete mental health is a vital aspect of competitive performance, and is as integral to success as the athlete’s physical abilities. The profession of sports psychology provides a very meaningful contribution to help facilitate athlete wellbeing and maximize the psychological skills required to compete at the highest level of competition.
Culture Relativism; what is it? Culture Relativism states that we cannot absolute say what is right and what is wrong because it all depends in the society we live in. James Rachels however, does not believe that we cannot absolute know that there is no right and wrong for the mere reason that cultures are different. Rachels as well believes that “certain basic values are common to all cultures.” I agree with Rachels in that culture relativism cannot assure us that there is no knowledge of what is right or wrong. I believe that different cultures must know what is right and what is wrong to do. Cultures are said to be different but if we look at them closely we can actually find that they are not so much different from one’s own culture. Religion for example is a right given to us and that many cultures around the world practices. Of course there are different types of religion but they all are worshipped and practice among the different culture.
Ethnocentrism and cultural relativism are two contrasting terms that are displayed by different people all over the world. Simply put, ethnocentrism is defined as “judging other groups from the perspective of one’s own cultural point of view.” Cultural relativism, on the other hand, is defined as “the view that all beliefs are equally valid and that truth itself is relative, depending on the situation, environment, and individual.” Each of these ideas has found its way into the minds of people worldwide. The difficult part is attempting to understand why an individual portrays one or the other. It is a question that anthropologists have been asking themselves for years.
Many theories attempt to explain ethical standards and how certain cultures perceive these standards or practices. When explaining certain ethical standards Cultural Relativism is an failed illogical theory for many reasons. Cultural Relativism is a theory that attempts to explain an idea that no culture is superior to any other culture and that all people’s perspectives are biased by their own cultural background. Generally, it is the opinion that all cultures are of equal value and equality to each other, therefore, there is no one culture is inferior to any other.