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Recommended: The role of women
In several cultures, women are seen as archetypes more than men. The proposition of women are instantly idealized and glorified and instantaneously ignore the true complexity of a woman. Countless of these superficial images can be seen across various cultures where the societies within these cultures define what it means to be a female and what type of behavior is and isn’t acceptable within those parameters. The persistent restatement of these stories throughout these generations reinforces the gender system. Women who step out of the norm in these societies are then held punishable for their actions. Alicia Gaspar de Alba pinpoints the three archetypal roles that are given to the women in the Mexican and Chicana cultures. These are, “the mother, the virgin, and the whore.”) (51). These ideologies preserve that all women are determined by these social roles. These roles can easily become an unsustainable way to coexist, as in the image of the “Virgin Mother,” can be seen as opposites with the whore. This demands a division of the perpetual binary. Due to this, women must continually strive to mold themselves to uphold standards that may seem impossible, which then leads into the suppression of their sexuality.
Numerous Chicana feminist theorists convey interests in reclaiming the Mexican and Chicana’s influential stories that control gender roles. The stories frequently display the influences of colonization. The Chicanas/o’s have ben colonized by the Spanish in the sixteenth century and in 1848 by the United States when the Treaty of Guadalupe Hidalgo was set forth. This consensus relinquished most of the Southwest to the United States with assurance that the Mexicans who were residing in these territories would be promised ...
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...ros does the same thing in “Woman Hollering Creek.” She gives strength the mythical figure that has been used to limit women. In this short narrative, she uses La Llorona to reinvent her and give her a voice.
La Malinche is an important female figure in Mexican and Chicana history. She symbolizes for many the betrayal of the race by women. Yet there are others who challenge his view and see la Malinche, instead, as a figure of valor. Casting off the title of traitor, Chicana and Chicano feminists assign her the role of the strong Chicana and proud mother of the Mexican race. Instead of devising a new symbol to embody their feminist’s ideals, these Chicanas reconstructed the history of la Malinche. Just like these Chicanas we must use U.S. third space feminism as a tool of the decolonial so that we are able to see what is hidden within the stories of these women.
Blackwell was able to conduct with the pioneering Chicana activist and theorist Anna NietoGomez, along with the members of Las Hijas de Cuauhtémoc. She talks about the families of Anna NietoGomez, Corinne Sanchez, and also Sylvia Castillo; and what brought them to activism. She uses Foucault’s archaeology of knowledge to help understand the ways in which the Chicanas have been omitted from the social histories of the Chicano and women’s movements.
North Americans and Mexicans must also attempt to overcome the ideas that women should be seen and not heard. In Anzaldúa’s words, “Hocicona, repeloma, chismosa, having a big mouth, questioning, carrying tales are all signs of being mal criada. In my culture they are all words that are derogatory if applied to women – I’ve ever heard them applied to men” (2947).
Sor Juana Ines de la Cruz, born as Juana Ramirez de Azbaje, is a well-known extraordinary figure from the colonial period. Sor Juana had a desire for education at such a young age. In the seventeenth century, it was the intellectual midpoint of Spanish colonial America. During this time Mexico City was politically and religiously the center of New Spain; the terrains went from California to Central America. In Latin American history the church and state defined women’s roles, which eventually change over time. Sor Juana Ines de la Cruz articulated her experiences though writing, she broke silence about racial and gender inequality, and her legacy remains today.
Junot Diaz’s novel The Brief Wondrous Life of Oscar Wao is focused on the hyper-masculine culture of the Dominican, and many argue that his portrayal of the slew of women in the novel is misogynistic because they are often silenced by the plot and kept out of the narration (Matsui). However, Diaz crafts strong women, and it is society that views them as objects. The novel recognizes the masculine lens of the culture while still examining the lives of resilient women. In this way, the novel showcases a feminist stance and critiques the misogynist culture it is set in by showcasing the strength and depth of these women that help to shape the narrative while acknowledging that it is the limits society places on them because of their sexuality
Delgadillo, Theresa. "Forms of Chicana Feminist Resistance: Hybrid Spirituality in Ana Castillo's So Far From God."Modern Fiction Studies. 44.4 (1998): 888-914. Delgadillo, Theresa. "Forms of Chicana Feminist Resistance: Hybrid Spirituality in Ana Castillo's So Far From God."Modern Fiction Studies. 44.4 (1998): 888-914. .
Figueredo, Maria L. "The Legend of La Llorona: Excavating and (Re) Interpreting the Archetype of the Creative/Fertile Feminine Force", Latin American Narratives and Cultural Identity, 2004 Peter Lang Publishing, Inc., New York. pp232-243.
Nevertheless, Cisneros’s experience with two cultures has given her a chance to see how Latino women are treated and perceived. Therefore, she uses her writing to give women a voice and to speak out against the unfairness. As a result, Cisneros’ story “Woman Hollering Creek” demonstrates a distinction between the life women dream of and the life they often have in reality.
My object of study is Hispanic women experience inequality in education due to the social constructs of subordination of women and Hispanic culture. Historically women have been conditioned with a patriarchal system, which a woman’s domain should be at home, to be a homemaker. The ideology of inferiority can and will justify the deprivation of natural born rights. During the progressive area and women’s rights movement women wanted to be seen as people, they wanted to have rights to own property, negotiate wages, legal documents, access to birth control, and the right to vote, those women who had the voice to deal with these issues were white upper and middle class women. During this time Hispanic women, amongst other minorities, were fighting battles against racism, segregation, exploitation in the work force, access to a good education, and oppression through Hispanic culture. It is not just a struggle to be Hispanic overcoming the inequalities within the education system but to be a Hispanic women within the education system has greater disadvantages. This case study will investigate what forces contribute to the inequality within the education system for Hispanic women in the United States.
Using both English and Spanish or Spanglish the author Gloria Anzaldua explores the physical, cultural, spiritual, sexual and psychological meaning of borderlands in her book Borderlands/La Frontera: A New Mestiza. As a Chicana lesbian feminist, Anzaldua grew up in an atmosphere of oppression and confusion. Anzaldua illustrates the meaning of being a “mestiza”. In order to define this, she examines herself, her homeland and language. Anzaldúa discusses the complexity of several themes having to do with borderlands, mestizaje, cultural identity, women in the traditional Mexican family, sexual orientation, la facultad and the Coatlicue state. Through these themes, she is able to give her readers a new way of discovering themselves. Anzaldua alerts us to a new understanding of the self and the world around us by using her personal experiences.
Martinez, Demetria. 2002. “Solidarity”. Border Women: Writing from la Frontera.. Castillo, Debra A & María Socorro Tabuenca Córdoba. Minneapolis: University of Minnesota Press, 168- 188.
...wler-Salamini and Mary Kay Vaughan, eds Creating Spaces, Shaping Transitions: Women of the Mexican Countryside, 1850-1990 Tucson: University of Arizona Press, 1994.
Judith Ortiz Cofer, a professor of english and creative writing, tackles gender roles as well as cultural stereotypes in “ The Myth of the Latin Woman” and challenges them by attempting to replace the stereotypes with the realities. In “The Myth of the Latin Woman” Cofer discusses her life in America as a Puerto Rican woman. She also shares her stories of when she was stereotyped and how gender roles play a role in how Latinos are viewed. Stereotypes will follow you around because of your appearance and how the media portrays Latinas.
The idea that a woman’s job is to be a wife and mother is old-fashioned, but not completely out of style. Though these roles require a great deal of talent, resilience, patience, love, and strength, to name a few, they are often underestimated or depicted as simple. Especially in modern times, many women in the United States who stay home to raise a family are viewed as anti-feminists, whereas women in Latin America are not criticized for similar actions. In recent decades, more Latin American women have started to break the mold, daring to be both sexy, and successful in the workforce, while remaining pillars of domestic life.
She is the one that refuses to oblige to societal orders. She is the “Shadow-Beast” (38) with “Chicana identity grounded in the Indian woman’s history of resistance” (43). Although alienated physically, Anzaldua is “immobilized” (43) mentally the more confined she becomes in a culture engulfed in pure oppression. She claims her “shadow-beast” as the depiction of her highly wanted independence as an individual human being, which eventually forces her to leave her family behind to find herself separately from the “intrinsic nature buried under the personality that had been imposed” (38) for people like Anzaldua for many years. Her push for rebellion sets a voice for the silenced anger and pure resistance against the ostracism of herself, her family, culture, and the white-washed society she has been born into. To be the only Chicana, lesbian, and rebellious woman in her family is considered sinful, as women, according to Anzaldua, in Mexico only have “three directions she could turn: to the church as a nun, to the streets as a prostitute, or to the home as a mother” (39). Noticing that women are culturally restricted to these roles, Anzaldua creates the opposite role for herself claiming to take the “fourth choice” by “entering the world by way of education and career and becoming self-autonomous persons,” (39), which she uses to her advantage to transform the prolonged oppression into her long awaited freedom to live as an openly queer woman
Suaréz, Lucia M. “Julia Alvarez And The Anxiety Of Latina Representation.” Meridians: Feminism, Race, Transnationalism 5.1 (2004): 117-145. SocINDEX with Full Text. Web. 25 Mar.2014.