In Borderlands/La Frontera, Anzaldúa was the first to use her own experience as a queer Chicana woman living at the U.S./Mexico border to. Within this first chapter, Anzaldua begins her book by arguing against the Anglos notion that. Après la publication de Bordelands/La Frontera: the New Mestiza, Anzaldúa proposa de The latter is an epistemology she developed in the post- Borderlands years, by which she meant a form Aztlán: Essays on the Chicano Homeland.
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However, these are simply the tangible borderlands that she discusses. Her book is broken into two main sections. The semi-autobiographical first section deals with life on the borderlands, the challenges faced during this time in her life, and the challenges faced by all mestizos.
This first section is broken down into seven parts: While you borderlznds Borderlandsanzsldua you are multi-lingual, you will find some frustration. This frustration comes from the language not being English, and not being Spanish, but an amalgamation of both.
The “Spanglish” language actually makes the book more powerful and real, without it, it would not be the book it is, tthe the book it is trying to be without it. The book is written in a way that it becomes an extension of the author rather than just something the author has produced. It feels that way from the beginning and continues to the end. The traditional Aztec story goes:. The eagle symbolizes the spirit as the sun, the father ; the serpent symbolizes the soul as the earth, the mother.
This brief history is given to better illustrate how the land was originally inhabited by people migrating, and has been taken over and rearranged several times over to get where it is today. The author goes into detail about the Mexican-American war: This was the beginning of the American creation of Mexican dependence on the U. For many Mexicans, illegal crossing to the Tthe. They will either cross into the U.
Their crossing into the U. The illegal migration of women is especially dangerous, for they risk being anzakdua and raped as well as deported.
They typically have no understanding of English; this lack of English language plus the fear of broderlands deported leads to vulnerability, and the female migrants tend to be unable to get help, and reluctant to seek it. She was the first one in her family in six generations to leave home; she took with her, however, many aspects of her home. She describes how women, in her culture and many others, are to serve and stay beneath the men anzaodua the culture. The men hold the power and the men make the rules.
In her culture and time, the only options for a woman were to become anzsldua nun, a prostitute, or a wife.
There is now a fourth option, to become educated and autonomous; however, very few make up this category. The anzzaldua safe woman is one who is stuck into a rigid culture sector. The roles are said to keep women safe; however, they just seem to keep women stuck.
She discusses how, being raised Catholic, she made the choice to be homosexual. She recognizes that in some people it is genetically inherent and understood. She continues dealing with homophobic ideas, and the fear of being rejected. She goes on to say that, for some, their groups will conform to society’s norms to be accepted and wanted in a culture. Those who go against the norms have a much harder time being a part of the group.
She brings these thoughts back to the borderlands, where one feels alienated from one’s original culture and yet alien in the dominant culture Her going home is to accept her home for what it is, not just in the physical sense, but really believing in what is happening within her home or native culture. It tried to bite her and only got her boot. It scared her, and from that day on she both sought snakes and shunned them. When she saw them she was fearful yet elated She goes on to describe the folk-Catholic heritage she has come from.
She describes the pagan ideas that link up with the Catholic religious stories. She describes how the goddesses were disfigured and pushed underground. Again, the male dominance was cemented further into the culture through religious stories. This symbol unites the cultures of Mexico through a woman figure.
The mother figure represents the Indian side of the culture and the father or male identities represent the Spanish side. These arguments can be looked at further as the native Indians were simply people migrating from one land to another. These people were being peaceful and looking for comfort and stability; this quest is more feminine due to its passive and peaceful nature. Thus, in a mestizo, the feminine side lies with the Indian culture. The takeover of Mexico by the Spanish conquistadors for money through power is wholly masculine and power-driven, thus male figures are related to the Spanish culture.
The idea of snakes is also tied to woman. She says she saw a snake each time she has had this experience. She describes how pagan spirituality is looked down upon in the formal religions, and in simply accepting those given religions you lose touch with nature and with yourself.
The next chapter discusses the duality of life and death. The duality is expressed in wanting to be one with her culture but being uncomfortable inside of the culture. The next chapter deals with the languages used by the author and the identities that they hold.
Even her own mother was upset that she spoke English like a Mexican. In the university she attended, she was required to take two speech classes to get rid of her accent.
Gloria Anzaldúa, “The Homeland, Aztlán”
It has many derogatory sayings for women who speak up or out. The author then goes on to discuss how she, being a border woman, like other people in this area did not identify with any of the languages spoken by the majority of people around her, and had to create their own language by combining several languages and dialects. Language identifies people, and Chicanos needed a language to identify themselves with. A lot of Chicanos identify their language with their home.
Their language is closer to home than the Southwest itself is, for some. They speak a combination of several languages. She considers some of these languages her home languages, in which she feels more comfortable talking to her siblings. She shows how pronunciation has evolved, how words were adopted from English, and how the language has changed with the culture.
She goes on to discuss how people who grow up speaking Chicano Spanish are ashamed of speaking it because they feel that it is an illegitimate language, a false or incorrect way of speaking, even though it is their native tongue. People who look down upon the language that a person is speaking have a tendency to look down upon that person and write them off as stupid or uneducated.
The language they are speaking, however, is simply what has developed over years and years of exposure to several languages for different needs.
Once Anzaldua began to see literature and great speakers presenting this language, she began to see the language as legitimized. They had started to become a distinct people, with a distinct language. In the next chapter, the author discusses how she created stories in her head and how she releases herself through her writing.
She begins by telling how she used to tell stories to her sister at night in bed. She continues to explain how her art, or her writing, is not an inert object, but a living thing, like a person. All art created and seen by her people is a living thing, whereas in western culture it tends to be something that is dead, and valued in a monetary system rather than a spiritual one. The art obtains power from the way it is used and the way its power is invoked, as when a mask is worn during a dance.
The black and red colors used in codices were signs of writing and wisdom; metaphor and symbols, truth and poetry could be used as a tool to achieve communication with the gods.
She continues to discuss how the borderlands create unease between cultures and ideas, and how this unease and unbalance creates a need to write. The duality of it is just like how the writing process is birderlands process of both sickness and health, both a willingness to write and an anxiety to write. There is a dual feeling to all of these ideas and they all relate to one another within the context of writing, language, and expressing the self.
The Wound as Bridge: The Path of Conocimiento in Gloria Anzaldúa’s Work
However, this idea is hard to sort out, because people struggle to find a harmony within themselves when homland have a mixed background tugging them constantly in different directions.
Trying to tear the other jomeland down to take it over is not the solution. She says that for this harmony to work, people have to rebel against the ideology of making one person right and the other wrong, and be able hojeland put two separate ideas alongside each other in harmony. She explains that in order to achieve this type of freedom, one must move from convergent thinking, moving to a single goal, and move to divergent thinking, and working towards a borxerlands perspective that includes rather than excludes She describes how the new mestiza must cope by learning to tolerate contradictions and ambiguity.
She explains that as a mestiza, a lesbian, and a feminist, she claims borderlnads race or ethnicity, but all races and ethnicities because she “she” meaning mestiza, lesbian, and feminist is a member of all of these groups. She knows that someday her people will be a real ethnicity with real culture like it has been in the past.
That day will come again. The second half of the book contains poetry in both Spanish and English that deals with the struggles and lives of these New Mestizas. Some deal with crossing the border, while borderlans deal with life on either side of it. All in all, this is a wonderful look into the whole being of a borderlander. It shows how the mental borderlands, as well as the physical, are lands of a constant struggle for identity.
She shows how the border pulls people to be something new. It pulls them to be something original. And at the same time, it pulls them to stick to the traditions. The borderlands can tear parts of you down while building other parts up. Sign in gomeland sign up and post using a HubPages Network account. Comments are not for promoting your articles anzalddua other sites. I am glad to see this on Hubpages I haven’t come across many who are familiar with Anzaldua. She demonstrates clearly the intesections of various discrimination, whether it be from the dominant Anglo-or European society towards non-Europeans, or gender issues, especially the compounding nature of being both a woman and a homosexual Other product and company names shown may be trademarks of their respective owners.
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