This is a two part assignment 1) write your own response answering the question and 2) respond to one of your peers from a different reading of your own. Your responses should be written in clear, concise paragraphs that are purposeful to understanding the complexities of the texts. Be sure to follow conventional rules for grammar and mechanics.
The "I" in these critical essays by novelist, poet, scholar, and activist/curandera Ana Castillo is that of the Mexic-Amerindian woman living in the United States who attempts to make a whole of the "defragmented self". Castillo introduces the terms Xicanisma/o and conscientizacion in a passionate call for nurturing a politically active, socially committed self, particular for Latinas.
How do the terms xicanisma/o and/or conscientizacion manifest themselves within the context of your chapter? Follow the formatting provided in class. Use textual support for evidence.
Each person is responsible for posting ideas presented from his/her assigned chapter and responding to someone from another chapter. Be sure to comment on the appropriate sections.
Chapter One: The Countryless Woman
ReplyDeleteA Countryless Woman tells the tale of American society’s refusal to acknowledge brown women. In one part of the Chapter Castillo ridicules the hypocrisy of American liberals to sympathize for certain American wrongs, but ignore the oppression of Chicanas, “These same humanists [leftists and liberals] have vaguely and apologetically acknowledged the injustice done to the descendants of their country’s former slaves and to the Native Americans...Yet Mestizo/as...are viewed less sympathetically. We are advised to assimilate into white dominant society or opt for invisibility” (Castillo, 23). Castillo saw the solution to this problem as bringing unity within the Chicana community and spreading awareness throughout. Castillo speaks of her attempts to bring about unity saying, "At seventeen, I joined the Chicano movement. I went downtown and rallied around City Hall along with hundreds of other youth screaming "Viva La Raza!" and "Chicano Power!" until we were hoarse." I believe that this rise in activism and controlling her own destiny is Castillo transforming from a victim of oppression to a strong opposer. Two things are necessary to empower the Chicana community or create Xicanisma. 1) Unity within the Chicana community and 2) Education of the oppression of the Chicanas. From what I have read and others have shared it seems that Castillo is accomplishing both of these within Massacre of the Dreamers.
DeleteI really appreciate the concept first presented. It is fascinating and painfully true that American liberals support the correction of some wrongs, but are ignoring Latin@ oppression. I think that the textual support used is very effective; however, I would have rephrased the second-to-last sentence to make it stronger. The use of the numbers in that sentence breaks up the flow a bit. The last sentence, though, is strong and ties the piece together.
DeleteSonia Hernandez
DeleteMr. Saldivar
In " A Countryless Woman", Castillo informs the reader about the endurance of the brown woman. She does not generalize the issues as being particular to the brown woman, but tries to demonstrate a global issue- it is an issue without borders that affects many. " A Countryless Woman",is an identityless-woman, that lacks representation in structures set by those in control. Structures such as politics, religion and even homes do not offer a space for recongnition of women. However, ignorance also plays a major role in conflicts such as these. People-women in this case- fail to recognize the problems that surrounds them. Castillo shows the reader this by the followin stanzas , "You don't have anything, own anything. (Neither do I.) You're no one (here).At this moment I don't want to be reminded of this...You remind me that I am not beutiful- because I am short, round bellies and black-eyed," (Castillo 26). The women Castillo speaks of in this poem, is an exact depiction of the problem- recognition of problems. " Conscientizacion" meaning being aware of the problems and issues surrounding us;it is a difficult idea to put into action, for it forces us to open our eyes to problems we don not wish to see. We, people in general,like to have the comfort of knowing we are represented and recognized. However, Castillo forces the reader to question " who is really being recongnized, who has a country?" The reality is, no one really does.
Mario Torres
DeleteShe is a very extreme writer and she's very firm in her beliefs. This reminds me of my own chapter (ch. 10) because they deal with identity. She talks about how the education system implicitly condemns Chicanas for expressing their heritage, leaving the women to be "countryless." It's sad that they don't belong anywhere, which is why she has to force the reader to question who really has a country.
In a country-less woman Castillo demonstrates the lack of space women of color have to fight for rights, and validate their struggles. Men and white women have always had a platform for their dissent. White men fought for many well documented rallies of freedom and all groups have "proven" themselves worthy, or had their struggles validated by the oppressor. Blacks have had a harder time attaining this platform which in the U.S. was freedom from slavery. From emancipation, the oppressor then gaged how well these blacks got along in American society despite institutional racism, waiting for black men to "prove" themselves, something yet to be recognized. Castillo agrues that this platform as a whole should be eliminated and that women of color should assert their dignity unconditionally.
DeleteSonia -
DeleteI really like your idea of ignorance and how it contributes to identity (or lack of identity). You're interpretation of conscientizacion really strengthens Castillo's argument of lack of Latina representation in the societal structure. I like where you say, "It is a difficult idea to put into action, for it forces us to open our eyes to problems we do not wish to see." It really ties together both your discussion of the "A Countryless Woman" and how failure to recognize surrounding issues is what truly leads to lack of identity.
"A Countryless Woman" addresses the invisibility of Chicanas within all cultures. Castillo defines "A Countryless Woman" as a woman who is not recognized personally, politically or religiously thtoughout all cultures. Castillo argues for the much needed representation of Chicanas through her depiction of the social dilemma that they face today. In saying "...I am treated at best, as a second class citizen, at worst, as a non-entity" she illustrates the importance of self-validation within the Latino culture(21). She proves that in order to unify the Latino culture there is no need for validation from WASPs, however there is a need for recognition. Castillo concludes with Xicanisma to empower the significance of the representation of Chicanas. "Until we are represented, respected, and protected by society and the laws that govern it, the status of the Chicana will be that of a countryless woman"(41). In concluding with Xicanisma, Castillo ensures the preservation of the Latino culture, thus creating a space of belonging and unity amongst Chicanas.
DeleteJuan Capilla
DeleteIn "A Countryless Woman", Ana Castillo addresses the way in which the inability for the U.S to recognize the social and historical influence of Latinos has led Chicanas to become tools within the U.S capitalist system. Castillo notes that historically, the U.S race issue has always been a black-white issue. The significance of Amerindian groups, including mestizos/as has led to censorship, "...it isn't common knowledge that Mexicans were also lynched and hung in Texas and throughout the Southwest,"(Castillo 23). Chicanas are thus are rejects left without a sense of belonging in American society. However, it is important to note that, "...all women suffer as a result of the prevalent misogyny legislated and expounded in this society," (Castillo 23). Being women already separates Chicanas from most world cultures. Thus, being women of color, Chicanas are exploited within factories and sexualized by U.S corporations to allow Latinos to believe that they can assimilate into the U.S culture which attempts to gain their trust. Latina women are placed in between walls as they become are objectified by the Latino and American cultures to carry on traditions and to be used for U.S corporations, they are left as countryless woman with no side join. Thus, Castillo points towards the early feministas and towards a Xicanisma movement which brings the ideas of sexism and a change in traditions of religious origin to the forefront of Latino society. Xicanisma, however, does not call fro an outright rejection of Latina virtues and traditions, but rather, to have society reevaluate the way in which these roles are percieved.
Juan, I really like how you start by talking about the problems of race as a whole then get specific and start talking about the struggle of Latina women. The incorporation of Xicanismo really helps strengthen your argument and is well explained. You do a great job getting Ana Castillos message across of the meaning of "A Countryless Woman".
DeleteIn "A Countryless Woman," Ana Castillo discusses how the lack of racial and gender-based equality in American society has led her to feel like a countryless woman. She states she has "more in common with a Mexican man than a white woman," and "more in common with an Algerian woman than a Mexican man." This shows the lack of connection to her race, and her gender. The prejudices and lack of recognition for her struggle, the struggle of a chicana, have sparked her social discontent. She states that even the "Leftists and Liberals," who do not relate but claim they identify her struggle with this misguided American social conflict do not act nor seek to help her in her struggle. She claims they don't even drop the prejudices they claim to identify and sympathize with, leading her to become "A Countryless Woman."
DeleteChapter Three: The Ancient Roots of Machismo
ReplyDeleteIn chapter three: The Ancient Roots of Machismo, Castillo discusses how gender roles and gender politics have been around since the pre-conquest era, and continue to perpetuate the cycle of oppression in the Latino culture. The main purpose of this essay argues how men justify their oppression of women, which addresses the question of "are men jealous of women", who they view as objective possessions. The author states, "my intent in this chapter is first to make a direct association between us and those women in the world who have been controlled in similar ways" (Castillo 65). The most relevant concept/theory that structure this essay is the machismo belief system, which supports female oppression. Heterosexism and sexist laws force female dependence on a man, through marriage, economics, physical needs (protection from the outside world), and romance (Castillo 67). Castillo concludes chapter three by stating, "machismo has served to distort our perceptions of humanity" (Castillo 82), which is influential in understanding xicanismo. Castillo goes on to explain, "the goal of femisnism is [not] to appropriate all that a man has" but "the feminist struggle [is] to restore value to the "femine"" (Castillo 82).
DeleteIn the Chapter, "The Ancient roots of Machismo", chapter 3 of Massacre of the Dreamers, Ana Castillo defines the mission of xicanisma as to, "truly articulate [the Chicana's] particular experience in society. This can be accomplished by Xicanistas understanding their histories to better formulate a vision. Castillo enlightens readers of their histories within the chapter by exposing how the roots of machismo in modern Latino society date back to an ancient Arab culture. In that culture men repressed their women through marriage, economic, physical and romantic means as they still do today. All of these objectified women and labeled them and their sexuality as commodities which the men controlled. These oppressive measures continue to be perpetuated in Latino society today by layered pressure of religion, both Catholicism and indigneous which both lean to support Patriarchal ideals of dominance. Castillo, however, argues that the damages of machismo can be healed by the efforts of Xicanistas to restore the feminine, "termed as the absence of machismo" (82). While machismo, "has served to distort our perceptions of humanity [...] the feminist [xicanista] struggle [is] to restore" (83).
DeleteInteresting ideas Keronten. I feel that this topic can be a bit controversial. You speak of the role of men in "machismo", but I wonder, what role women have contributed that has not allowed this cycle to be broken. I believe, that the power given to men also reflects the comformity that women have. Although, the family structure and historical background has played a major role in the development of "machismo", it has been women that have not self-validated themselves, and not prevented this oppression to continue.
DeleteXicanisma is the idea of taking on traditional gender roles but also realizing the importance the roles play in society. In Chapter 3 of the Massacre of the Dreamers, Castillo explores the origin and evolution of gender politics in Mexico. She contextualizes what it means to be a woman in a place like Mexico. By looking at the treatment of women in Mexico, the realization of how similar their cultures are to that of Iran and African countries is made. With all of these cultures with similar gender roles, their is widespread lack of respect for women. The lack of respect can be attributed to the idea of Machismo, which is the display of male sexual and physical power. Because of the male need to be "macho", women are seen only as "property, producers of goods and reproducers. (Castillo 65)" The pride of machismo is ultimately the cause of not only Mexico's distorted view of women, but also many other countries. In order to combat this idea, women with the same social bonds need to rise together in order to flip the hierarchy of the modern civilizations. When that is done these countries will have a true sense of Xicanisma.
DeleteIn chapter three, The Ancient Roots of Machismo, Ana Castillo maps out what Machismo is and how/why men protect women. Machismo can be understood as a way for a man to show "physical and sexual powers and is basic to self-respect" (Castillo 66). A man can show his power through four ways. The first through marriage, the man is the head of the relationship and when a family is established he is the main provider. Second, Economics as seen in marriage the man becomes the main provider for his wife and children. Third, Physical power is seen through a mans tough build as compared to a womans whose is smaller. This physical power shows dominance over a woman. Fourth, romance makes the woman be seen as an ""object of desire"" to the man (Castillo 69). With the power a man has he takes it upon him to protects his wife and children as it is his duty. When he is no longer able to it is up to his son(s) to support and protect the honor of the family.
DeleteIn response to Gloria's post, you have very good context, defining what machismo is, and explaining how Ana Castillo conveys how a man can show his power, although I feel like your post is more of a summary of the chapter, and you don't really explain how xicanism@ and/or conscientizacion are evident within this chapter.
DeleteIn Chapter Three, "The Ancient Roots of Machismo" Ana Castillo discusses how social relations between genders has been used as a form of oppression of women. She specifically talks about machismo, "and hence the particular ways in which patriarchy manifests itself in mexican culture" (Castillo 66). Castillo looks to find the origins of machismo as a search for identity and to empower Xicanistas. Castillo explains how machismo has been justified as a man to protect a woman. Even on this basis "There is no justification for machismo" (Castillo 68). Morally it has never been correct but as a means for political and economic power men have taken advantage of this ideology. Instead of being seen as equals to men. Women have at times been seen as property and this crosses the lines of many religions. Even though religion has been seen by many as the Catalyst for developing humanity around patriarchy as "the Book of Genesis was and remains woman's strongest document to establish once and for all when patriarchy" became the roots to humanity (Castillo 70). This can be viewed as to how women are viewed as just having economic value unless if they lose their virginity. Castillo focuses on how all these factors of machismo from either protection of women, economic value, or religion that it has been present for a long time and that women must be aware of this. That this problem of female oppresion transcends religion and culture. That when in search of identity for a brown woman one must be aware of machismo and the bars it sets against woman have become embedded within the most obvious places because of the fact that many cultures see it normal based on the false ideas of Machismo being a form for a man to masculine and to protect women. Castillo states, "It is an invaluable step for our own advancement as Xicanistas as well as for our advancement in society as a people" (Castillo 83). It is an imortant step to look back to ones past to understand many of todays problems through the lens of our ancestors to better formulate solutions for these problems.
DeleteGloria i agree with julia in the fact that you do seem to be summarizing, however, i can see how you make a valid point in defining machismo and how men show their power through their actions. Your argument would be more effective if you elaborate on the idea of how machismo affects women directly and how those ideals of marriage and physical strength change the womens perspective and tie in with conscientizacion.
DeleteIn response to Vincent, I agree with your ideas and have found your analysis to overlap with chapter four " Saintly mother and Soldier's Whore" since both talk about how the male dominance can affect a xicanista's movement. The role of religion in ancient times influenced the idea of a male centered society however it is the women who have to change the roles they are given in order to obtain an advancement in their Xicanismo and a place in society. The context and citations you used were very useful and you did a great job in explaining how thee idea of Xicanism was evident.
DeleteIn response to Vincent, I agree that the idea of Machismo and religion continue to define the image of women.Women are vital in the idea of Machismo because of the relationship between man and women even in precolonial times. Religion and Machismo go hand in hand to construct the identity of Latina as inferior and a necessary subbordiant.
DeleteGloria,
Deletealthough I feel your approach to summarize four specific points to focus are is enticing, I believe the one of the points was not thought of in its entirety. For example, in the case of marriage, who really has the power? While the man may seemingly have the power as he is the "head of the household" let us not forget that first the woman had to ALLOW him to be able to do so by accepting the marriage proposal. furthermore, I appreciate and understand the economical standpoint of the power held by the man but you used it twice consecutively to argue as the head of the household and economic power. I believe that if this was changed, you argument would be far stronger.
In response to Keronten Ewings. There are great concepts presented from Ana Castillo's piece in this comment. I appreciate the textual support that backs up the ideas of men justifying the oppression of females and their dependency on men. I like the tie and explanation between machismo and how humanity works presently to Castillo's definition of xicanismo. Good job at presenting Castillo's purpose and relating it to the concepts of xicanismo and consciousness.
DeleteCassidy, I like how you explained the concept of Xicacanisma before discussing your chapter. I like how you talked about how she compared Mexican women with women from Iran (not in a bad way). When she does that i think it allows the readers to see that even though we, as women, may come from different backgrounds, ultimately we are still facing the same struggles and in order to overcome these we, as women, have to stand together and fight together. Btw i also like how you kept yours concise and to the point.
DeleteIn chapter three, “The Ancient Roots of Machismo”, author Ana Castillo discusses the origins of machismo and how it has been used throughout human history as a means to “control” women. Mexican culture, she claims, is more similar to the “Islamic faith of North Africa […] than the theology of the Mexica”; Arab influence in most noticeably seen in the Mexican “Spanish Catholic heritage” (Castillo 63). In terms of religion, the Catholic, Christian, and Muslim religions have preached women as “the embodiment of evil”, referring back to the story of Adam and Eve (Castillo 71). Ana Castillo also presents the arguments on behalf of machismo: protection for women, since “laws and society have been created on behalf of men […] only men can intercede on women’s behalf” (Castillo 67). However this, Castillo finds to moral justification for machismo. Machismo is a form of oppression that needs to stop being “romanticized”. Xicanistas acknowledge the traditional gender roles but promote gender equality, meaning that no one “controls” the other. The sense of ownership that machismo promotes, is the same sense that xicanismo opposes.
DeleteChapter Four: Saintly Mother/Soldier's Whore
ReplyDeleteAs this chapter "Saintly Mother/Soldier's Whore" is developed, Ana Castillo brings fourth the idea of a woman who lives in a paradigm of the leftist Chicano movement and the communist Eurocentric world. The brown Latina woman thus falls into a hierarchy that places male (white and brown) and woman (white) above her, ultimately solidifying her viewed inferiority. Castillo then incorporates the Roman catholic church into her argument of how thee Catholicism of and the communism constrain and empower the Latino woman. Since there is never a category that the woman truly fits into, the eurocentric views of man being the only ones with the power are what the woman must overcome. Through this male dominated spectrum the woman must adhere to the religious "virginity" but also be the sexual object that appeals to the man. A double standard established by the church and the men who control the world that it defines. Castillo expresses "both ideologies are male-centered, have hierarchical structures, and significantly repress the feminine principle that is crucial to our spiritual and material aspirations as Xicanistas." (96) With this, Castillo is arguing that until the Latina woman escapes these roles, can she have a full place in society, but also have her fulfillment.
DeleteIn chapter Four “Saintly Mother/Soldier's Whore” Ana Castillo speaks about how the Latina women has been oppressed through the catholic religion and the Marxist system. Through generations the Catholic Church has been the most predominant in the Latino culture. In the catholic doctrine the women is looked as the venerable prey of the men. The Marxist system there is no place for the Xicanismo that unlike the white women, that fights against the oppression of men. The Latina women has to battle against machismo but doing so to a certain point contradicts the catholic doctrine; that a Latina women has been raised to believe and obey .Thus consequently creating a paradox with in the Latina women character. On one side, raised to imitate the pureness of the Virgin Mary while on the other hand serving as the sex slave and producer for the man. To combat such ideology that only the Latina women can identify with. Ana Castillo belives that a Xicanisma movement must raise, in order for the Latina to learn her linkage of that Amerindian ancestry, religion, culture and politics have exerted in the way she view herself and has affected the oppression that is received from men.
DeleteThis comment has been removed by the author.
DeleteIn response to Jonelle's post
DeleteI think you have a really solid critical analysis of the piece I just think you need to clarify a bit more. I got a little lost when you started talking about the church and the male's identity in relation to the woman. I think you have a strong analysis you just need to focus and clarify so the analysis comes across more clearly.
In Chapter Four of Ana Castillo's Massacre of the Dreamers, "Saintly Mother/Soldier's Whore," Castillo advocates for Xicanisma as both a movement and a means of resistance. Castillo illustrates the inability of both Catholicism and the Leftist Chicano movement to address the needs of Latinas, She reflects on the dualistic nature of many Latina's lives, noting how "...because of their political consciousness they struggle with their worship of the indomitable Father and the overtones of female shamefulness that are embedded in the Catholic Church's doctrine." (Castillo 89). Similarly, Castillo proposes that "...most activistas could not fully assimilate socialist views..." (Castillo 91). Throughout the chapter, Castillo emphasizes the fact that both of the two options open to Latinas--Catholicism and the Chicano movement--are inadequate practically and ideologically as a means of empowerment. In doing this, she presents the real need for Xicanisma and a Chicana movement.
DeleteIn response to marimar's evaluation, women have been oppressed by both government and religious institutions. This chapter supports the ideas presented in chapter five because most Latina women tend to have limited options as to what they become. If women defy these institutions established by men, they are labled ultimately creating a negative connotation towards their identity.
DeleteIn chapter four "Santly mother and Soldiers whore" Ana Castillo adresses the issue that women are dominated by male figures and are defined by catholism. Catholisms is rooted in every brown womans culture therefore is the key elememt that defines her. Throughout life she is taught to maintain her purity by following certain rituals that symbolize their virginity such as the white gown and vail. Such actions "sanctify their lives to fulfill its doctrine" (castillo 89). White males and well as latino males live with a marxist ideology in which they opress latinas since they are the dominating class. Religion plays an important part in empowering men therefore women lookup to the vigen the guadalupe in order to receive courage. The chicano movement in which many xicanistas participated in was an attempt for women to rebel against the churchs teaching yet accordding to Castillo these women were very limited "because to oppose the church would mean causing conflict within her own family and community" ( Castillo 89). However, El Movimiento allowed women to develop critical awareness of their social reality in order to battle against it whether it be male domination or the church's beliefs therefore tying it to the theory of conscientizacion. Women need to ensure that they are a saint in the eyes of the church but on the other hand they are obligated to serve and satisfy the males needs therefore makes them the "soldiers whore
DeleteAngie, I think your points are really strong and you have a good response. The only thing that could be changed would maybe not including the last sentence as it takes away from your argument. The sentence before that would be a good last sentence as it allows for more discussion with ought restating information given in the beginning of the piece .
DeleteIn "Saintly Mother and Soldier's Whore", Ana Castillo adresses Xicanisma which is the idea that explains the political, social dificulties the chicana women face. She argues that the Chicano movement was motivated by the Marxist ideology and the Roman Catholic Church. Since these institutions and ideologies are mostly male dominated, it is hard for Chicana women to find a place in these. Women cannot find a place in becoming involved in the socialist movement because they do not feel comfortable with the strong association between Socialism and Communism. In the Marxist ideology, white women tend to fight oppression by men however, since the Chicana women are predominantly catholic, there is a contradiction when women become involved in this behavior. Since the mexican culture is very hierarchial, Chicana catholic women must follow a role of the Virgin but at the same time be a sex object for men. Chicana women are forbidden to defy men meaning that if a woman merges in the Marxist ideoloy, she is seen as a defiant of her family and religious beliefs. Castillo concludes that there is an urge for women to move away from the typical roles in order to hold a place in society.
DeleteMarimar-
DeleteYou did a good job explaining the paradox Latina women face when deciding whether to adhere to the church or to fight for equality. You noted the direct contradictions between the two, however you didn't to mention the contradictions that the environment itself adds to Marxism. Society does not function in a equal and universal way,and therefore directly opposes Marxism beliefs. Thus, adding yet another obstacle that Latinas face when trying to chose an ideology. But, well developed reflection and easy to understand!!
In reply to Jonelle, you really developed context and analysis well . I really got a sense of what Castillo was aiming at and the predicaments that were under discussion. I wish you elaborated on the evaluation though. For example how can she fully understand her role in society. Is it her consciousnesses or her ability to set her self in context with the duality of the perception?
DeleteJuan Castillo-
DeleteIn Chapter 4, "Saintly mother and Soldier's whore", Ana Castillo illuminates the inner struggle that women are faced with due to their religious beliefs and their desire for social equality. The women activistas were looked upon negatively as their struggle for equality was viewed with "dominance to condescending tolerance to finally, resigned confusion if not, outright resentment" (Castillo 93). This was a direct result of the religious beliefs the society were raised with that preached that women should be submissive to the patriarchal head of the family. Certain bible scriptures argue for complete dominance and stripping of any rights the women may have such as when it reads "I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet" (1 Timothy 2:12). The women however face the burden of years of patriarchal oppression as they accept and embrace the very same text that undermines their authority and worth. The women however have no choice as the religion is so deeply ingrained in the culture and society such as with Easter. Christmas, deities such as Virgin Mary and more. The women then faces the inner dilemma of going against the religion and in doing so the very same traditions and culture in which they were raised and fighting for their own rights. This forms the basis for the argument of her Xicanisma theory. Where the women should embrace some of the roles and labels that are previously placed upon them, they should also dispel any machismo influenced ideals of what the women should be. The church is a patriarchal structure, the head of the church is often reffered to as "father" even if the pastor is female. Ana Castillo presents the idea that in order for the women to move ahead in the society, they must first move beyond what they are seen as.
In "Saintly Mother and Soldier's Whore," Ana Castillo explores the paradox that religion put females in society under. Castillo demonstrates that religion acts as a tyrannical power that undermines women and their actions in many aspects of life. By following a religion that caters to the patriarchies of society, women continue the cycle of oppression that they are currently under. In order for this cycle to end, society needs to be modeled after a matriarchal power. But in order for any changes as drastic as this to be made, women would need to take charge and do so, which typically will not happen because the religion and culture forbids it. By the church and religion, women are expected to be pure individuals that care for their families in all ways necessary, but it is frowned upon if the women are serving the patriarchy of the family by aiding his masculinity. Thus women's roles in life are being controlled by the paradoxical church in a cycle that does not seem to have an end in sight.
DeleteIn response to Jonelle
DeleteI get a general understanding of what Castillo is trying to present to the reader. Your analysis would have been much clearer if you avoid the jump from talking about the catholic church to male dominance. Evaluate the religious oppression in depth first and then connect it clearly to how the male dominance affects it. In your final thesis of the chapter in what capacity or what way does she argue Latinas should escape these roles?
Daryl Cordova
DeleteIn response to Marimar’s post
I think you have a really good grasp of the main concept around this but the one hing that caught my eye that I didn’t really agree with was that you said that they need xicanisma to help fight against this oppression brought upon by religion. With the concept of xicanismo you are looking at yourself and understanding yourself as a chicana woman. With this comes all the cultural ties to religion and while I believe this may be the first step towards moving away from male oppression brought upon by religion I don’t necessarily think it’s the solution. I think it’s more of the eye opener. When figuring out a solution you would then have to find this balance of respecting culture and religious affiliations and standing up for yourself.
Chapter Five: In the Beginning There Was Eva
ReplyDelete"In the Beginning there was Eva" focuses on the impact religion has in defining who women are and who they become. Ana Castillo suggests that men created religion to empower themselves and to dis-empower women. Although there are some religions that glorify women, most religions depict men as the superior individual. This is deeply-rooted in almost everyone who resides in a western society. For this reason, most women tend to only have to options: to follow the role of La Virgen De Guadalupe or that of Lilith. By following La Virgen De Guadalupe, women are submitting to men, and therefore reinforcing the idea that men are superior. Although most individuals believe that La Virgen exemplifies the glorification of women, the fact is that it actually oppresses them. La Virgen did not have any other option but to accept Jesus as her son and only played a role in nurturing him. This is reflective of how most women are seen in this Western society. Almost everyone has grown up believing that the role of women is to give birth and to satisfy men's hunger and sexual needs. This is evident early in childhood when young boys and girls are treated differently. Since Jesus was a man, most women "perceive the need to nurture the male infant (who will one day grow up to be a god) but not the female" (Castillo 117). If women decide to follow the role of Lilith, they are labeled as "whores and sinners". Lilith was Adam's first wife but she defied him ultimately unleashing the wrath of god who punished her. Lilith is reflective of those women who decide to defy the status quo and take control of their sexuality. Although this might seem like an easy task, it becomes complicated once society begins to label them. This is the reason why men are glorified for having multiple women but women are not for having multiple men. Ana ends her essay by encouraging women to create their own myth. Since Eva means Life and Adam means son of the earth, women came first; therefore "In the beginning there was Eva".
DeleteThis comment has been removed by the author.
DeleteI agree on the fact that some forms of religion have been used as a means to control and disempower women. However, while I understand Castillo’s interpretations of Catholicism and religion, I disagree with them. The stories in the Bible merely reflect on the natural roles of men and women in nature, with women being the nurturer and men being the protector. La Virgen was not able to choose if she wanted to have Jesus, but in the same story, Jesus did not choose if he would be sacrificed or not. Also, men don’t need religion to dominate over women, they can already control women by their physical attributes. Rather, religion and its moral doctrines help control men, as they enforce discipline and any respect towards women. Any disregard for women comes from a lack of religion, not from religion itself. It seems harsh, but women do need men to protect them, just as men need women to care for their children. No role is necessarily better than the other, as both are vital. Realistically speaking, if in the beginning men were to give women dominance and take on their roles, the population would cease to exist.
DeleteGabriel Escudero
DeleteMr. Saldivar
Latin American/Latin@ Literature, Period 4
May 6, 2014
Ana Castillo’s chapter In the Begging there was Eva addresses the issue of sexism and woman subordination to men through institutionalized religion and its effects on Latina woman. Castillo does so with the intention to address the issue and bring public awareness to the sexism upheld by religion, thus she is trying to inform the reader in order to bring “Conscientizacion” or consciousness to the issue, that institutionalized religion and religious idols are used to subjugate the Latina woman under male dominance as she states, “witness the male takeover of woman’s autonomy,” (Castillo 108). Castillo’s essay brings awareness to the issue but in turn also address “Xicanisma” or in other words the Latina Feminists; it is very popular to believe that Feminism is just a role for stereotypical white middle class woman, Castillo brings to view however that this is not the case, woman of all races and in particular Latina woman also strive for feminist movement. Castillo uses the subjugation of women upheld by religious institutions, idols, and beliefs as a medium to address the problem of female equality or what she quotes a “feminist notion” (Castillo 119). In the Beginning there was Eva is a linkage to “Conscientizacion” and “Xicaanisma” she uses this essay to further bring awareness of sexisms, in particular in religion, and how feminism includes the Latina woman and is not just exclusive to any particular group of woman.
Gabe, I like how you stated that conscientizacion takes form in this specific chapter as the recognition of the Latina feminist existence, xicanisma. Also, I think you introduced the need to recognize the Latina involvement of the feminist movement well.
DeleteIn Ana Castillo's Essay "In the Beginning There Was Eva" Castillo illustrates how religion is used to justify and perpetuate the undermining of women, focusing specifically on Christianity. Castillo talks about how Lilith, Adam's first wife, was shunned from the Bible and only ever shown as a demon because of her noncompliance to Adam's sexual preferences (Castillo 107). As well as Lilith, Castillo points out how Mary is only important to Christianity because she gave birth to the son of God. Mary also serves as a role model for many women, specifically latinas, but a role model with practically unattainable qualities. Mary is constructed to be both the Virgin and the Mother at once, having both qualities of purity and life that most women are told to pursue. Since virgin and mother exist within each other's nonexistence, one could never attain both qualities, setting an impossible goal (Castillo 119). This impossible goal continues to prevent women from advancing beyond the confines of male dominated religion. By presenting this information, Castillo is creating a sense of conscientizacion. She is raising the awareness of the readers (specifically women [and even more specifically latinas]) in how religion has been manipulated to empower and perpetuate the patriarchy.
DeleteAaron Hernandez
DeleteMr. Saldivar
Latin American Literature Period 2/6A
May 6th, 2014
Ana Castillo's chapter "In The Beginning, There Was Eva" brought up the topic of how religion has been in various religions to subjugate women and increase male dominance in society and how this oppression has an impact on modern Latina women. She does this by including evidence from several religions, from ancient Catholicism to native Mexican religions. For example, she explains the Mexica earth goddess, Coatlicue, and how she went from being represented as the goddess of earth, fertility, and death but "with the rise of the patriarchy, the gruesome side of death becomes more prevalent in her description," (Castillo 106). She brings up the concept of Xicanisma and how latinas and women in general are unable to be "completely free of traditional doctrine to pursue all the possibilities of her own imagination. The dual ideal of the Virgin/mother archetype has set up a defeating model for women," (Castillo, 119). Women are forced to choose to between the "Virgin Mary" model and succumb to the patriarchy in religion or the rebellions model which will make her look her like a whore and be shunned from society.
In Ana Castillo’s chapter “In the Beginning There Was Eva,” Castillo calls for a feminism to be re-contextualized to include women of color. She does this through a religious lens. Castillo points out that most Latinas are a part of a “Christian based culture,” which supports the “male takeover of women’s autonomy” (Castillo 108). Christianity is rooted in sexism through the Virgin Mother/whore dichotomy, the control over women’s reproductive rights, and the shaming of women’s sexuality (113). Women must present themselves as both wholesome and pure or a whore; there is no middle ground, which creates unhealthy and unattainable archetypes for women. This is where Castillo says that Xicanisma must be used to work towards equality for all women—not just upper-middle class white women. Xicanisma can work through conscientizacion, by illuminating women on how their religion is inhibiting them. By expanding consciousness on how institutionalized religion is currently oppressing women by shaming their sexuality and life choices, women can create a new identity where they can live as neither the Virgin Mother nor the whore as re-contextualized feminists: Xicanistas.
DeleteI like how you incorporated both xicanisma and conscientizacion and showed how both are tied to freeing women from the male reign of feminine oppression. I also like the mention of women's sexuality as a commodity owned by men rather than a natural right.
DeleteThere are many important women in religion, however, due to the strong influence of patriarchy, not many are constructed outside the archetype of the virgin or the whore. In Chapter Five: In The Beginning There Was Eva, Castillo urges Latina women to recontextualize the religious women figures in order to form an identity that includes religion but does not succumb to the patrairchy present throughout. Xicanism is a form of conscious feminism for Chicana women that allows them to construct themselves outside of the Anglo-Saxan point of view that controls most religion and literature. Castillo refers to many female religious figures through this perspective one of the most prominent being Lilith. Lilith is recontextualized to reclaim female sexuality, specifically being lesbian, instead of demonizing it (Lilith was often portrayed a being a demon). Castillo uses Lilith to show how women are forced to be a "split of woman as virgin/whore" (107), but when recontextualized can lead Latina women to a more liberating and inclusive identity. Castillo shows Xicanism allows women to construct identities ignoring the bounds of the virgin whore archetype and as they wish. Ultimately, Castillo discredits the patriarchal extremes forced on women in religion so that Latina women may begin a more reflective identity using religion.
DeleteElizabeth, I think it is valid to bring up the biological, physical, and anatomical differences between men and women. However, I take issue with some of your supports. I think there is some basis to comparing the Scriptural sacrifices of Jesus Christ and the Virgen de Guadalupe, but it is also important to remember that Mary had no choice over whether she was impregnated or not. Her sacrifice was involuntary. Jesus, on the other hand, knew he was going to be killed by the Romans and consented. The difference may be slight, but, considering the ramifications it has had on both men and women, I believe it is crucial. I also have to disagree that religion is what keeps men from abusing women. I think the young Nigerian women recently abducted by Muslim extremists would also disagree. (I do not mean to imply that Islam is the only offender in terms of violence toward women; this was just the most recent example I could think of.)
DeleteIn "In the Beginning There Was Eva" Castillo addressed the root cause for the undermining of women. Children are born and look to their father or mother as a fole model depending on the sex of the child. The men are taught to be leaders and enforcers of their beliefs over the people, excpecially women, around them. The women are taught how to maintain the house, cooking, cleaning, and child bearing. The latino culture being based in the catholic religeon follows the same family structure that the stories of the bible tell. The stories of Adam and eve or Lilithe put the blame for the circumstances on the women which enforces the oppression of them in the culture. Women have to make the decision to be a women more like the Virgin Mary or Lilithe. Even with making this very decision the Virgin Mary was only put on a pedastle for carrying Jesus. She was depicted doing the same motherly things that the male dominating figure, Joseph, had established for their family. Or on the other side choose to be like Lilithe who is scorned and banished to the Red Sea to act in sin with the other demons. Castillo illustrates how "the man's mind is spllit into two consciousnesses implying that we are divinely created with a dual nature" which means that there is no significant difference between men and women to create an oppression of one of them. The roots of the Latino culture being based in religeon is not the problem at all; it is simply the masculine interpretation of these parables that cause the oppression of these women.
DeleteI like how Phillip brings up the point that the Virgin Mary's value comes from bearing Jesus, which is to say that a woman's value is taught to be her ability to produce and a raise a man. He is clear on the juxtaposition between the Virgin Mary and Lilitheand the conclusion that the masculine interpretation of the bible makes sense. The only part I was confused about was where he mentioned the man's mind being split in two and the explanation proceeding it. Further clarification would be great!
DeleteEnrique Sanchez
DeleteMr. Saldivar
Latin American/Latin@ Literature, 2/6B
May 6th, 2014
In Ana Castillo's Essay "In the Beginning There Was Eva", Castillo demonstrates how religion is used to undermine women and keep the traditional patriarchy in power, specifically in Christianity. Castillo uses the story of Lilith, Adam's first wife, and how her image in the Bible was distorted and only ever shown as a demon because of her refusal to Adam's sexual preferences (Castillo 107). Castillo also describes the juxtaposing ideals faced by Latinas through the story of the Virgin Mary. She points out how Mary is only important to Christianity because she gave birth to the son of God but at the same time women are supposed to be pure and remain virgins. Mary is constructed to be both the Virgin and the Mother at once, having both qualities of purity and life that most women are told to pursue. This impossible goal continues to show how men are portrayed as superior in religion. With religion being male dominated specifically Christianity, women are defined by the man’s image. Castillo creates a sense of conscientizacion to show how religion and religious figures are used to keep woman under the subjection of men. Castillo also brings to attention the idea of Moyocoyotzin, she who creates herself, to show Latinas that their image is not defined by men or in religion. She is raising the awareness of the readers and Latinas in how religion has been manipulated to empower the patriarchy.
From Phillip's response, I had never thought about the reason why the Virgin Mary in put on a pedestal by the Latino Culture and although based on my religious views and culture Phillip's reason seems harsh but it makes a lot of sense. The Virgin Mary is definitely not praised for being a woman but for being the mother of Jesus. Castillo's interpretation of the Virgin Mary and Lilithe makes me question the whole masculine interpretation of the bible and how this their interpretation could be challenge by women.
DeleteEnrique- Your explanation of the chapter and your arguments are well thought out. The simultaneous virgin and mother characteristics that women, especially religious women, are forced to uphold is interesting. I never realized how much these two personalities could contradict. However, do you think Castillo is just trying to tell women of color to see the patriarchy in organized religion? Could she (or did she) present a way for women to break the hierarchy while maintaining their religious identities?
DeleteLucero Flores
DeleteLatino Lit - 4th period
luceroflores14@gmail.com
In chapter five of Ana Castillo's Massacre of the Dreamers, Castillo shows how dominance of the male figure in Latino cultures derives from institutionalized religion. First, this is seen through "the male takeover of woman's autonomy," (Castillo 108) through the pregnancy of the Virgin Mary without her consent. There is an emphasis on this ideal woman's purity and motherly characteristics, something real women can not obtain. Therefore, a women's sexuality in the Latino culture creates a fragmented self where there can not be respect for a female and there is for the coherent male. The male is seen as powerful in the Latino Culture because of the worship of Jesus Christ and God (as a male). The Virgin Mary is responsible for taking care of Jesus and following the word of God, emphasizing the importance of the male in religion and the culture that follows that religion. Anna Castillo presents the connections between gender roles in religion and gender roles in the Latino culture to bring conscientization (consciousness) to the injustices of male dominance as a result of an institution that displays the lack of control in women, their body, and sexuality.
JT, I really like the way you synthesized Castillo's and your arguments into a holistic argument. The way you presented your ideas was effective and clear, and I appreciate the points you made in that religion has perpetuated the role of women in Latino society. The quotes are well used and I agree with your points, maybe speak a little more from your own beliefs in the argument, unless that's not really what should be happening.
DeleteElizabeth,, I appreciate your points and the way you presented them. Your response was well written and I think the point about Jesus not choosing to be sacrificed was a good one. However, I disagree with your opinions because I believe many of your arguments were using religion itself as a support, instead of its role in our society and how it affects Latinas. Catholic doctrines are perpetuating the expectations of women in society because of their prevalence in Latino culture. This is not to say that Catholicism has not benefitted Latinos, but as Castillo argues, Latinas cannot socially progress without letting go of these biblical expectations.
DeleteIn chapter five of Massacre of the Dreamers (In The Beginning There Was Eva), Castillo discusses the role of organized/institutionalized religion in the oppression and social degradation of women over the course of human civilization. She claims that in most of the major world religions (Christianity, Judaism, and Islam), women are treated with less dignity and respect than men. In Christianity, for example, women cannot hold any position of power in the Church, being restricted to being nuns, whereas men can hold any position. She picks Christianity as a specific example, drawing attention to the treatment of women as chattel in the Bible, stemming from the characterization of both Eve and Lilith. Lilith was Adam's lesser-known first wife, who was exiled from Eden for attempting to become equal to Adam. In some tales, she was exiled for being a lesbian, showing man's fear of something that he cannot dominate, societally or sexually. She points out that hundreds of Latino families raise their families according to extremely traditional Christian values, and will ergo raise their young men to embrace values that contribute to the oppression of women, and their young women to treat these values as the norm.
DeleteLucas Duffy
DeleteIn chapter five of Massacre of the Dreamers (In The Beginning There Was Eva), Castillo discusses the role of organized/institutionalized religion in the oppression and social degradation of women over the course of human civilization. She claims that in most of the major world religions (Christianity, Judaism, and Islam), women are treated with less dignity and respect than men. In Christianity, for example, women cannot hold any position of power in the Church, being restricted to being nuns, whereas men can hold any position. She picks Christianity as a specific example, drawing attention to the treatment of women as chattel in the Bible, stemming from the characterization of both Eve and Lilith. Lilith was Adam's lesser-known first wife, who was exiled from Eden for attempting to become equal to Adam. In some tales, she was exiled for being a lesbian, showing man's fear of something that he cannot dominate, societally or sexually. She points out that hundreds of Latino families raise their families according to extremely traditional Christian values, and will ergo raise their young men to embrace values that contribute to the oppression of women, and their young women to treat these values as the norm.
Chapter Six: La Macha
ReplyDeleteYazmin Caballero
DeleteMr. Saldivar
Latin@ Literature 2/6B
May 6, 2014
In chapter six, "La Macha," Castillo presents mindsets that predispose women to a restricted expression of sexuality both explained by biology and cultural mindsets. Ana Castillo addresses the "chicana experience" or xicanisma, in the terms of their sexuality as young chicanas are raised to "know the shame of menstruation" (123) in their religious teachings and upbringing. Castillo states that the bible is the "cause for female ostracism" (124) as their biological process was ingrained to have a negatively connotation. With this, Castillo states, "a young woman's best strategy is to deny her sexuality" (124) in order to escape the idea of being a taboo, a shameful creature, due to her sexual desires. However this sexual desire is freely given, and expected, of males, which Castillo claims to be a cultural norm. The issue of gender roles is contexualized in this chapter as women are to be a "man's property" (Castillo 128) and a man to embrace his role as a lover. Ana Castillo concludes her chapter not with a direct call to action, but a subtle wake up call as she uncovers the truth. "It is impossible to "free" our attitudes about [latinas] sexuality in a society where we are not free as human beings" (Castillo 143).
Ana Castillo's "La Macha" focuses primarily on the subcategories that engulf the patriarchal taboo that is sexuality in the Latina community. Ana Castillo gives context to the situation by mentioning that prior to the bible women were considered 'magical' and that it signified power in the Native American culture. However, it began to change as Catholicism spread about. There, Castillo explains that the bible began to dehumanize the female. It caused for there to be a loss of possession to the woman. Under the cultural rule, "Woman is not only man's property, but her children also belong to him and the church" (Castillo 129). It is then asserted that there is no longer a sense of control over oneself because if Castillo or any other woman speaks against in a manner that is not similar to that of white feminism, she is considered a 'man hater' but also not having 'enough power to be racist or sexist (Castillo 127). Within the feminine community, social status reigns supreme. Those women that are white and homosexual are more likely to be accepted into the mainstream while capsuling the latina homosexual. Ana Castillo argues that the ideas that have been imposed upon women are and have been manipulated by men with no consequence for their actions. Thus, Latinas must realize that there is scrutiny happening in the system and in order to change the social perceptions, they must expose that they are of masculine stature and thus 'La Macha'.
DeleteGreat ideas ,it really fits the way that Ana Castillo wanted to portray how the woman in order to present her self as a though person has to take the tittle of the "Macha" as if to be a strong woman the essence femininity has to banish . I also love the quote Yazmin used "know the shame of menstruation" it really encompasses the way that Chicana is taught to be ashamed of the femininity.
DeleteI really like these ideas and from these responses I can really see a connection with the essay I was assigned. Both are very descriptive in how religion has shaped the way women view and are viewed in society. This essay seems to focus more on the repression of sexuality as opposed to the oppression of the latina in general. I also enjoy how it addresses how men have shaped gender roles and how they are but another construct used to maintain dominance.
DeleteAna Castillo's "La Macha" is an essay that tries repair the fragmented sense of self Latinas have in the realm of sexuality. It is a response to sexism and the sexual repression imposed by men. Castillo writes how this repression has been carried out by the Catholic Church and been carried out by other institutions because of the associations with paternalism. Castillo also shows how female's creatrix ability is insuperable from religion. Xicanisma, a mix of spirituality and feminism, is important to understanding where institutions are wrong.
DeleteIn indigenous Amerindian cultures, Castillo writes, women's menstrual blood is regarded as sacred because it is "an indication of women's inherent power." Women's blood turns into a taboo in the Bible where it is portrayed as "an indication of her potential betrayal of man/God."
Xicanisma is important because it recognizes women as an integral part of spiritual traditions. One example Castillo gives is "the wound on Jesus's side as he hangs is nothing less than an imitation of the vagina bleeding." Castillo evinces that women are the saviors of the world.
-Matthew Rappe
In Ana Castillo's "La Macha" the position, ideas, and setting of a Latina are predetermined according to their gender. The xicanisma of the Latina acting in society, religion, family, and politics set within their cultures "with all the inhibitions set upon society centuries ago" (Castillo 121). The Latinas are set under a predisposed oppression to care for the men and wait on their whims. The thing is the men are set to be the supposed leaders of the households when in reality it is the women that keep everything in order and make sure the functions of the family and society surrounding them stay as they should under their watch. At the same time "punitive taboos surrounding the female" put the women in check to make sure they can not get out of the hold that the culture has under them (Castillo 124). Although culture is usually something to be embraced and put forward as your identity their must be a line where it become outdated and must be situated to the current status of the world around it.
DeleteI agree with many of the ideas presented in this chapter as in relation to chapter 3 it has been discussed the power in which Catholocism has been used to dehumanize women. In response to ruben could you expand on the idea of "Patriarchal taboo that is sexuality"? Also is this only restricted to the Latina community?
DeleteThroughout chapter six "la macha" the idea of gender politics and the conquest of the female identity is constantly reminded and presented. As she explained, history has traditionally set the norm and societal image of women's sexuality. Ever since the conquest of Latin America the systems of patriarchy has been in place further connecting the development of women sexual identity. Men have dominated and controlled the free will of Women's sexuality. A sort of predispositioned expectation was and has been determined for how women should think, act, and feel about sexuality. For most part their own identity has been suppressed and shaped by how societal traditions and mindsets have been in place. Women's sexuality have been looked upon as a commodity and used for the purpose for men's use. Women sexuality has been seen as taboo and an impure gesture. "the bible is our documented evidence of the patriarchs' conspiracy against woman's reproductive and productive rights" (Castillo 123). Here she examples the bible as an example of culture implementing ideas about how women's sexuality is molded into this common view of taboos and unholy conduct. But as Castillo expels information supporting how the view of women sexuality has been dehumanizing to a point where a "fragmented self" has been set, she presents ideas about reclaiming their sense of self. In order to evaluate the society one must evaluate themselves in the context of society. This is where she uses xicanisma principles, "we have to explore our exotic selves while attempting to remain true to the Chicana/Latina aspects of sociopolitical identity" (Castillio 141). She believes that in order to identify your role in society you have to be conscious of your own surroundings with the context of the identity set forth by those surroundings. By identifying a sense of self in the world around, defying old order norms and systems have occurred. Castillo explains that being aware of what is happening to the sexuality of Women is key to uncovering the blanketed notion of a sexual woman.
DeleteAndres-
DeleteI really like the way you presented the information. Everything was very clear and easy to understand. My only comment is that I wish you would have included some examples of the "punitive taboos" you mentioned because I feel it would have provided your argument with more support.
Nathan:
DeleteI can say I agree with your interpretation of the essay, and the idea was presented well, I think you need to use other words throughout your response because you used the same words time and time again. But your use of textual support was good.
In relation to chapter four, "Saintly Mother and Soldier's Whore," I feel that women's identity and sexuality is controlled by the hands of the church and religion as well as society as a whole. I feel these social constructs that befall women specifically have a great correlation to the religion and the way religion is set as a patriarchy rather than a matriarchy, and I feel that that is what Castillo believes.
In Chapter Six, La Macha, Ana Castillo focuses on sexuality and sexual dominance in heterosexual relationships. She addresses the issue of women not having control over her sexuality whether in a heterosexual or homosexual relationship. The ultimate question she attempts to analyze is; why do women submit themselves to sexual oppression instead of taking ownership of it. She reveals to the readers that since dawning ages; women were meant to be objectified sexually revealing yet another instance where men become dominant. She explains that if women display any interest in sexual desires then they are considered "bad" according to the society that surrounds them; women should, "[...] only have marital sex only for the purpose of reproduction[...]". Ultimately, in order for women to destroy the male dominance structure in relationships then they have to become aware of this structure and take ownership of their sexuality, conscientizacion. However, Castillo says that the cycle of male dominance will continue to perpetuate because women will fail to go against the status quo about sexuality because, "sex is an unforgivable crime" (141) therefor denying conscientazacion and accepting sexual oppression.
DeleteIn "La Macha," Castillo addresses the problems facing women, specifically Latinas, when it comes to sexuality. Through the movement towards a more unified Latino identity, Latinos have been forced to accept Catholic principles as cultural doctrine. Despite the good this connection has done, the indoctrination has resulted in a severe barrier to the societal progression of Latinas. This problem arises in particular when it comes to Latina sexuality. Castillo addresses two main points of sexuality, the first being the sexual behavior of Latina women. From a Xicanisma perspective, Castillo argues that the sexual expectations of Latinas today perpetuate the lower social roles imposed upon them. The theory of Xicanisma states that Latinas, because of their race and gender, are socially demoted to a lower form of citizen, made second-class. History's sexual expectations of women are that of a submissive role, allowing the male to maintain their dominance and power. Women have learned that "Woman's status as possession allows men to violate females." (Castillo 130). Castillo makes the argument that in order to progress in today's society, Latinas must embrace their sexual needs and desires, must not be ashamed of their own sexuality, so that they can dispose of the expectations of submissiveness society has placed upon them.
DeleteCastillo's second, and more specific point, is that addressing the idea of "Marimachas." This word correlates to the English term "butch" when referring to a lesbian woman. Castillo argues that the term marimacha promotes the social domination over women because when a woman breaks the mold of her accepted sexuality and comes out as lesbian, she either has to accept the dominant role in the relationship, and become a marimacha, the male role. Or she has to become submissive and allow the other to become dominant. These expectations impose first that women cannot identify as lesbians as well as retaining their previous feminine identity. It also perpetuates the gender roles in society by saying that a man and woman must be represented in the relationship, and that the male figure, the marimacha, must be the male, and the other must submit. As Castillo states, "A confrontation with their sexuality seems to be the last frontier of their Xicanisma activism." (Castillo 140).
Chapter Seven: Un Tapiz
ReplyDelete
DeleteIn this chapter, Ana Castillo discusses colored women writers. She talks about how language can be used in a variety of ways to impact readers, and how each type of writer uses it differently. She suggests that colored women use a specific style of writing compared to other writers. By using varying writing styles, a hierarchy is formed which is used to empower and dis-empower women. All these different subcategories in colored women writers forms a tapestry like effect-all woven and connected in some form or another- or "Un Tapiz"
Isabella - Does Castillo use the term "colored women"? If so, how does she constructed that identity? Is it appropriate?
DeleteWhat is the tapiz a metaphor for? How does the language develop conscientizacion?
This comment has been removed by the author.
DeleteIsabella I agree with Saldivar, that you need to explain the quote more thoroughly and connect it better with the central ideas of the paragraph. I would suggest explaining which concepts you are addressing so you can make connections with your ideas and textual support. You have a good general idea of where you’re going but you just need to elaborate more on it to get a better understanding of the subject.
DeleteAmber Ramos
DeleteLatino Literature Period 4
May 6, 2014
In chapter eight "Un Tapiz" Ana Castillo shows how language is used to establish a hierarchy to empower and dis-empower women. She takes the perception of women and compares it to the reality of women's identity, particularly women of color. Castillo takes this perception of women and contrasts it with all relationships to others to establish a value to women identity. She mentions the unique ways Mexican women are able to utilize language such as word-play. This idea of word-play for Spanish speakers is a "reflection of our sense of irony and humor about life," it is used to express oneself effectively unlike the "unimaginitive way" the majority of white people have been taught to hear and use language (Castillo 168). Un tapiz, a tapestry, is symbolic for the different aspects to (colored) women identity and their relationships to others and how it makes up who they are. Conscientizacion, has a loose translation in English to consciousness raising is presented in this chapter through the way women of color write and present their stories. They must "learn to voice the contradictions" and not only acknowledge them but embrace and live with them (Castillo 179). Women of color weave "un tapiz" out of their stories and dreams to voice who they are, to those who do not understand.
I love how you [Amber] presented her facts, first giving a background to base your argument on. You me realize that colored women need to clearing think out their arguments as well as their audience in order to be effective. I think you should have made a deeper conclusion though. What does this mean to you? How does it apply to now? Instead of just retelling what Castillo wrote.
DeleteAna Castillo's eight chapter "El Tapiz, Concientización" she describes how language is used by well educated, upper class men to create an inner circle around them. This circle takes in these well educated men and a few "exceptional" women but leaves everyone else outside, especially women of color. A hierarchy of power and influence is created through the male's manipulation of the English language. Castillo's encompasses the importance of getting over the fear of the English Language and the consequence of the single story this can bring. For this circle to be breach the language has to be challenged. For instance, Earth should not be seen as females because it gives life since it not female nor male. A language should be interpreted from different aspects in order to eliminate the "single story" and achieve Concientización. Castillo mentions the tapiz as a symbol of Concientización, a language, a story or person of color is not a single story and it should be interpret as one. The tapiz takes all the aspects of a language or a person and combines them to create a diverse understanding.
DeleteIn chapter eight of Ana Castillo's Massacre of the Dreamers, Castillo uses the metaphor of "Un Tapiz" (a tapestry) to demonstrate her goal of overcoming the barrier of words to reach conscientizacion. She highlights the separation between white writers and Latina writers through their different usage of words and poetry. She says, "language is the vehicle by which we perceive ourselves in relation to the world," (Castillo 167). Since literature has been dominated by white males, there has been little to no room for Latinas to hold their place in society. With this white male domination, Latinas tend to "suffer the anxiety induced by the pressure to speak 'correctly' and therefore we come to doubt our writing skills," (Castillo 168). By then going on to highlight three books that challenge white male domination, Castillo shows the idea of conscientizacion - creating a literary world in which all people have a place, instead of putting up borders and creating a hierarchy.
DeleteThis comment has been removed by the author.
DeleteChapter eight of Massacre of Dreamers by Ana Castillo is discussing an idea of how Latinas have not only been oppressed by male physicality, but have also been trapped for centuries by the language men have used to establish social positions affecting any credibility to be recognized as a legitimate writers. Castillo says " The alienation of his own connection to living matter, is the basis of man's view of woman as 'other'," (169). Men merely view women as tools not as people. Through objectification women are looked as lesser value to men placing them into traditional social positions and discrediting their language and capability to write. The three books Castillo used show conscientizacion the concept of all elements being handled at once disregarding language, social, and gender barriers.
DeleteChapter Eight: Brujas y Curanderas
ReplyDeleteElizabeth Madrigal
DeleteMr. Saldivar
Latin American/Latin@ Literature, Period 2/6B
May 6, 2014
Ana Castillo's chapter, "Brujas and Curanderas" speaks of the control that religion has over women when it comes to their roles in society. Castillo argues that Catholicism is largely supportive of machismo, including its "white male god" that is used to justify the control that men have over women (Castillo 147). Castillo goes on to argue that religion should not be a set of rules and regulations to follow, but "a lived spirituality" that involves women caring for "her own well-being" (Castillo 153). Despite this, though, Castillo does acknowledge women's strong ties to Catholicism. For this reason, she does not say to abandon their religion, but to create a sense of cautious consciousness, and adapt the religion to fit their needs. This can be done through curanderismo, a form of healing with strong Catholic elements in it. Castillo says this self-healing can be used as a form of self-empowerment, with women no longer dependent on others for their health. This newfound independence creates a sense of conscientizacion in the women, as they become aware of their sovereignty, and begin to break off the bonds that religion holds on them and has ultimately controlled them.
Well done, Elizabeth.
DeleteFabian Ramos
DeleteMr. Saldivar
Latin American Literature- 4th Period
May 5, 2014
The seventh essay of Ana Castillo’s book Massacre of the Dreamers, entitled “Brujas and Curanderas”, stresses the importance of practicing spirituality over that of practicing the expected form of spirituality. In the New World era of Latin America, the Spanish imposed a theocracy that politically and religiously excluded the Brown Woman. In an attempt to connect who she was prior to the conquest to who she was as the conquered, the Brown Woman turned to curanderismo, the bridge between the “ways of our Mexic Amerindian ancestors” and the “daily rituals of popular culture” (Castillo 145). The Brown Woman was marginalized by the Catholic Church in both her color and gender, where the Cristo and saints were sculpted in the image of european males, reinstating the validity of the religious man but not of the female. This resulted in the refusal to solicit spiritual guidance not from a “paternal white god figure”, but from a female colored deity, returning to her “all the vital energies that were taken from her over the centuries” (Castillo 145). This call to spiritually empower the Brown Woman is a direct agent of xicanisma.
Fabian, I see what you're trying to say. With the introduction of the Catholic Church, it brought upon a wave that attempted to assimilate and oppress the brown woman. However, I do think that you could have had a stronger argument if you had connected the title back to this tug that existed between the brown woman and Catholicism. Brujas and Curanderas have different connotations while still being the same figure. It could have been mentioned that curanderas were considered something good but as the catholic ideology came about, they became brujas to which they were isolated from the rest because fo their distance to the church.
DeleteI really liked how you mentioned how "the brown woman was marginalized by the Catholic Church" because of how all spiritual figures were "sculpted in the image of European males". Many people do not even think twice about those images or the messages they implicitly convey. While I personally do not have a problem with the Church in general, I feel putting spiritual beings into concrete images only allows for statements to be made that should not be there. Not only does it take away from the spirituality, but, as in this case, it allows for a hierarchy to develop when highly held beings become associated with only certain people on this earth.
DeleteThe above comment was in response to Fabian's post.
DeleteElizabeth, I think it's really nice how you showed the need to not abandon the catholic church, but transform it into a space that may benefit Chicanas. I believe that the sense of lived spirituality is a direction that many modern day churches are heading and gives hope to reform organized religion. I would be interested in hearing more about curanderismo and the steps that must be taken for it to be accomplished.
DeleteIn response to Fabian's, I feel like you should have incorporated the dual meaning of the title and the different connotations they have. I think the idea is fascinating and their way of rebelling was turning to a new form of spirituality different from the one they were shunned from.
DeleteThe chapter "Brujas and Curandera's" in Ana Castillo's Book Massacre of the Dreamers addresses how men have used religion to control women in order to "explain their existence on the planet" (Castillo 150). Castillo believes that "myths are not lies, but rather men's attempt to impose a symbolic order upon their universe" (Pomeroy/Castillo 145) and goes on to explain how this should not be so. Women should not have to see religion as a guideline for their lives encroached upon them by men, but rather develop their own sense of Xicanista conscientización by maintaining her well being, whether she does this through "pursuing the rituals and mandates of the church" or by "discard[ing] all religious icons and… embrace herself with self-acceptance" (Castillo 147). Ana Castillo discloses that once "we instate a perception of life as being physically connected form atom to atom, no single part being more essential nor grander than the rest and that we are all vital to each other" (Castillo 156), the chains that man has wrapped around women's history will become "unfortunate memories for all of humanity" (Castillo 160), and "spirituality will be[come] a state of being that is not defined, but lived" (Castillo 160)
DeleteIn reply to Julia, religion seems to be described as a two way street with two ultimatums, either accept it and live under its guidelines or disregard it and live your life as you want. I do not feel that is the case as their are so many options that are in the middle. The Bible is a perfect example where the Bible is followed through and through with religion, but is extremely "outdated" in a sense and must fit to today's standards in religion.
DeleteIn chapter 8 titled "Brujas and Curandera's" of the Anna Castillo's book Massacre of the Dreamers, Castillo focuses on the using spirituality and spiritual healing to empowerment of women of color, thought always having a cautious consensus of underling oppression that has been worked into the frame works of many religions.In having woman who are spiritual leaders woman are able to gain self empowerment throughout spirituality. uses the example of the the Virgin of Guadeloupe, who is used as iconic symbol for both the Catholic virgin saint Marry as well as the goddess of Amerindians. Castillo also takes a more non traditional rute in the suport of these ideals by incorporating scientific discovers like Enstines theory and that no matter is greater then matter to support the spiritual energy that Brujas and Curandera use to enlighten woman to :embrace herself with self-acceptance"( Castillo147). Changing tradional religious ideals and modifying them into a tool for empowerment insted of operation is important for women of color who seak both spiritual empowerment with ought being entangled in patricalical systems created by traditional religouse ideals.
DeleteIn the chapter "Brujas and Curanderas", Ana Castillo addresses the role that religion has in continuing the cycle of oppression for women of color. While women were given the task of "passing faith from generation to generation" (Castillo 145), they are continually forced to worship a white male God, further establishing the patriarchy already present in several religions. Castillo explains that women "have unearthed the ways of our Mexic Amerindians ancestors...in the form of Curanderismo" (Castillo 145), which is a form of healing that incorporates beliefs from both Catholicism and indigenous traditions. Curanderismo is a way for women to express their own sense of spirituality while distancing themselves from the patriarchal side of Catholicism that sought to minimize their relevance within the religion. Castillo explains that women should look to a "'brown' mother goddess", such as the Virgen de Guadalupe, because she is an "ancient indigenous maternal symbol". Ana Castillo knows that women are heavily connected to Catholicism because of women like the Virgen and rather than abandon the religion altogether, Curanderismo equips women with the power to become self-sufficient. They do not need a man to validate their importance when they have the ability to heal themselves and others. On the contrary, Castillo explains that "by healing, we refer to recovering from the devastating blows we receive from society for having been poor, non-white, and female in a hierarchical society" (Castillo 153). This self-healing allows women of color to see the independence they have from the grasp of patriarchal Catholicism and allows them to develop a sense of conscientizacion and cautious consciousness. This allows women to continue to fight against the oppression set by patriarchal views in the Catholic faith.
DeleteGustavo, while I found it odd at first that Ana Castillo was suggesting turning away from Catholicism, I think it makes sense to transform the way we perceive the women within religion, since the Latino culture is nearly inseparable from Catholicism. The turn to Curanderismo seems to be an interesting method to see the women as powerful and independent such as La Virgen de Guadalupe rather than as merely tools for reproduction. The ability to carry on the culture in nearly the same way will also serve well to deter heavy Latino male opposition. However, it is important to note that this will require far more reinterpretation of religious doctrine and addressing of other stories that may be seen to counteract this perceived role of women.
DeleteIn the chapter "Brujas and Curanderas", Ana Castillo talks about religion being manipulated and misinterpreted in Latino culture and how that allows for it to be turned into a tool of oppression. Castillo argues that the very basic role of religion has been misconstrued within in Latino culture to be the very basic element to survive and prosper as a person. Castillo states that "survival should not be our main goal. Our presence shows our will to survive..." and instead suggest religion as a form of or means, by which, to attain spiritual well-being (146). Castillo believes that the power to oppress comes from the belief that religion is a basic element for survival as opposed to spiritual well being. When, women (or people in general) believe that religion is life it becomes easy for another to fabricate or reinterpret religious figures to shape women's behavior or role in society; thus, instilling the fear that straying from the path set will cause one to perish. By having the understanding that spiritual well-being is what is desired or "needed" for people to feel fulfilled and prosperous and that religion, any religion, is only one means by which to attain that feeling, people are allowed seek out what most satisfies this need and are liberated from anything that says that they are required or bound to do anything that does not help them "feel whole".
DeleteMelanie Hernandez
DeleteMr. Saldivar
May 8, 2014
Latino Literature (4)
In the chapter “Brujas and Curanderas” Anna Castillo is focused on highlighting the need for Latina women to find a connection to their own spirituality. She explains that women have an especially important role to play in matters of religion and spirituality because women are charged with passing these beliefs on to the next generation-“not often as official representatives, but with daily rituals of popular culture”(145). She stresses the importance of improving are spiritual strength because “for the brown woman of limited means there is no utopia” (145). In order to gain this strength we must recognize the power once held by our ancestors and strive to get it back. We must unlearn the idea that the ways our ancestors are somehow inferior as this is not the case. The accepted means of getting help- modern medicine, western taught therapists and clergy are not the only sources of knowledge- “the woman developing Xicanista conscientizacion may also find herself turning to the tradition of relying on community elders for guidance” (146). While Castillo stresses the importance of finding one’s own spirituality and mentions the issues with the Catholicism she does not condemn it entirely. Castillo simply wants the reader to be aware of the context of everything before choosing what to believe- “even when selecti vely incorporating what seems indispensable to our religiosity, we must analyze its historical meaning” (145). She stresses the importance of being respectful of what different people choose to believe in because each individual person must decide what it is that helps her grow in her spirituality, I believe this was a particularly important point as many in finding their spirituality bash that of others. Castillo brings forth the point that just as we fight against injustices of others we must also fight against the ones we hold in ourselves- “we must above all, search within ourselves and grapple with the misogynist, racist and classist that has been planted in our own minds” (148).
In response to Melanie. Do you think there is even more of a challenge to find one's spirituality and religious beliefs? well not because of disrespect towards their spirituality but because as generations go on religious traditions are lost.
DeleteChapter Nine: Toward the Mother-Bond Principle
ReplyDeleteLeo Leventhal
DeleteMr. Saldivar
Latin American Literature
May 6, 2014
In The chapter “The Mother-Bond Principle” of Ana Castillo’s Massacre of the Dreamers Castillo discusses the undervalued role of the mother in society. Castillo argues that the traditional role of a mother and nurturer is seen as a lowly position only necessary to secure the future of the society, but in reality the motherly, nurturing perspective is one that is vital to any society. Castillo believes that “If we believe in a value system that seeks the common good of all members of society, by applying the very qualities and expectations we have placed on motherhood to our legislature and our social system-to care selflessly for her young, to be responsible for her children’s material, spiritual and emotional needs-we are providing for the future. Indeed we may be contributing toward the insurance of a future for our planet.” (Castillo 187). Castillo is suggesting that once society understands the value and importance of the mother and the nurturer’s perspective everyone in the society can take on that viewpoint and the society as a whole will be better for it.
In response to Leo's post.
DeleteAt first it seemed inappropriate to value women for what they create instead of what they are. This argument showed me that motherhood is much more than a simple action of making a baby. Motherhood is a mindset, one that is caring, loving, aware of dangers ahead. I agree that more people should engage in this Motherhood point of view.
Phoenix 1
DeleteShaDe' Phoenix
Mr. Saldivar
Latino Literature Period 4
May 6, 2014
Xicanisma is a concept that women use to embrace their roles in society as the "nurturers" while also opposing the masculine view of being the dominated/ less important sex when it comes to guiding a community. In chapter nine: Toward the Mother-Bond Principle, Castillo credits much of modern day societys' "religious and secular practices" to being taught by a woman, even though they are only considered "nurturers" by the men around them (Castillo 184). She argues that the roles of men and women are defined when in fact " any...adult...may assume these roles" (Castillo 185). Castillo attempts to diverge from the norms and defined parenting roles in order to show women and men how to "incorporate qualities customarily seen ...in mothering" to how they see themselves and their impact on society (Castillo 204).
I understand the concept of what ShaDe is saying however, I think she should explain a little more about how women are talked about rather than just "nurturers" or having a defined position. She did a good job incorporating quotes but they could be explained a little bit more.
DeleteIn response to ShaDe's interpretation I agree with what she brings forth about hos Xicanisma gives power to the women in acrediting their efforts to help support the family but it goes even further than just that in documenting their importance as a leader and significant role in the family. However, I disagree with the idea in the quote she used that said "Any..adult..may assume these roles" because of how our society is currently constructed it is drilled into our heads on what each sex is trained to do for the family. For example majority of younger men may not know how to cook or just simply change diapers rather than many young females may be trained more in those relms of family behavior. An example of this is just looking at single parent families and the children. Moms can not provide that masculine example for the young boys and the Fathers can not fully provide the nurture that a mother could.
DeleteIn an effort to respond to Leo Leventhal's post , Leo, I think you had some great ideas about what Castillo was saying but you just couldn't support it. I cant stress enough how important support is for your arguments.
DeleteChapter 9, “The Mother-Bond Principle” in the Massacre of the Dreamers focuses on women and how they are essential in the functioning of society. Castillo begins by saying how the word mother has become a “dirty word”. The idea behind this is that once a woman becomes a mother she is now a “used thing” (Castillo 182). This is the base of how the mother’s natural instincts of being the nurturer are viewed as weak and insignificant in comparison to the role of the male. In reality, this could not be further from the truth. Castillo reasons that it is not the roles of women that must be changed but it is the way these roles are viewed. A mother’s ability to nurture a person that is an extension of herself is something that should be admired and celebrated. Once these qualities are seen as the admirable and strong features that they are, it will make room for them to be applied in other ways. What is seen as motherly qualities should be applied to one’s relationships with others as well as themselves and also be introduced to the institutions that dominate society. Facing these things with the lens of a mother will provide a new and fresh understanding that will benefit society.
DeleteIn response to Christie, I completely agree with the importance of motherhood. These motherly qualities are beneficial for the growth of society and Castillo presents the idea throughout the whole chapter. However, it is hard for a women's power to be acknowledged when after all "she ultimately must surrender her will to all of society." (Castillo 183)
DeleteIn response to Christie's post,
DeleteI think you did an excellent job in getting the main point of this particular chapter across. Western society especially lately has underestimated the important role that mothers play in helping to shape society. A woman possesses a special type of strength that in my opinion is superior to that of a male because it goes deeper than the physical strength many men claim to posses. I especially agree with your point about how it is not the roles of women that should be changed, but rather the way in which they are viewed. Nowadays, many women who have decided to deviate from these traditional roles have made the mistake of putting down those who have chosen to retain these roles- in a sense other women are a woman's biggest aggressor.
In Chapter Nine, "Toward the Mother-Bond Principle", Ana Castillo discusses the importance of Mothers in a Western society. Castillo speaks upon this issue through her lens of being a Mexican-American woman and mother. Throughout the chapter she notes the role of Women as care givers and prominent family figures and discusses the societal factors that have reinforced these roles, "We are informed through society- what mothers are or should be." (Castillo 183). Women have to meet great expectations and handle pressures that society has placed on them while being held to a low regard in a patriarchal system. Castillo argues that "By applying the very qualities and expectations we have placed on motherhood to our legislature and our societal system we are providing for the future." (Castillo 185). The Mother-Bond principle extends itself past the role of caring for one's young and into the workings of society. Women carry their positions valiantly and admirably despite the imbalance in value and power between genders that society has imposed on them.
DeleteIn response to Christie, what you said about changing how the roles of women are viewed is something very relevant in order to change how women are treated in our society. The struggles and challenges that women face as mothers is something that is often overlooked. These assumed roles are so deeply rooted in our society it is easy to look past the reality. One thing that Castillo mentioned was how the story of the llorona enforces those gender roles as she is seen as woman who is destructive and selfish because she goes against the social norms. It is a story that is told countless times and without realizing it, it enforces the idea that women have their set place as care givers and nurturers and anything going against that is seen as wrong and has no place in society.
DeleteIn chapter nine, “Toward the Mother-Bond Principle”, Ana Castillo argues that the mother-bond principle is necessary for a society in regards to raising a child. Being a “nurturer” is not something simple, but a role anyone can play with proper instruction. Castillo believes that, “Although the responsibility of mothering is placed on the biological mother, anyone can be motherly. An incorporation of mothering qualities into our value system would radically change our world”(186). Castillo implies that society should not only look at a woman as a “nurturer”. Society should teach each other the importance of a nurturer in order to appreciate a mother’s role in society.
DeleteIn response to Jessica, I completely agree with your interpretation of the chapter. In order for society to completely understand and come to appreciate a mother's role, we must begin to value the nurturing and care that they give to their children.
DeleteThe xicanisma ideals hold depth and relevance when in chapter 9 of Ana Castillo Massacre of Dreamers she compares how the women are positioned and raised to be undermined. Chicana feminism is contradictory to much of the Latino Culture considering that it contrasts that of their church, families, and traditions. Castillo addresses how due to her culture being against her "she ultimately must surrender her will to all of society," (pg.183) leaving a Latina/Chicana with an identity; yet no reason to defend it. This change in cultural perspective is a foundation to xicanisma. The distinction between femininity and qualities of the dominated is being emphasized by the generation of women who challenge their cultural bias.
DeleteChapter Ten: The Dreamers
ReplyDeleteJasmine Madrigal
DeleteMr. Saldivar
Latin American/Latin@ Literature, 2/6B
May 6th, 2014
Realizing an Identity
In Chapter 10 “Resurrection of the Dreamers”, Ana Castillo writes of how the education system can be utilized to give Chicanas a new consciousness that serves to empower themselves. She writes of how the current state of the education system, one that focuses on studying the accomplishments of the white male, does not allow Chicanas to gain a sense of identity and results in their oppression. Castillo argues that Chicanas can overcome their oppressive barriers through education when it creates the understanding that they too are “valuable human being[s], to [them]selves and [their] communities” (224). Realizing how “her experience is…akin to the Mexic-Amerindian woman”, who is known for her strength and endurance, allows her to gain a sense of pride (Castillo 214). Through utilizing the system to further become aware of the struggles her people face, ranging from classism to double sexism, she gains a fuller sense of self. Castillo concludes the chapter by reminding women that by realizing they are “bellas, sanas y fuertes”, or “beautiful, healthy, and strong”, they gain the empowerment necessary to fuel the Chicana feminist movment known as Xicanisma that enables them to fight for their validation.
Your response is well though out. I appreciate your reference to the "new consciousness" as this is what Castillo is ultimately referring to throughout the text. It almost seems as though this chapter is what ends her ultimate message of gaining a "full sense of self" which embodies the xicana feminist. The appeal of pride and understanding are what make the Latina woman conscious and also educated on her role.
DeleteJasmine, I really enjoyed reading your response. It is very well written and developed. I also agree with Castillo when she says, "“valuable human being[s], to [them]selves and [their] communities” (224), regarding Chicanas. The education system is only another barrier for non WASPs to have to overcome to reach a status of success in the american society. In chapter ten, Castillo calls out the education system on its flaws, while encouraging Chicanas to empower themselves through the same flawed system. Education is very powerful in both the empowerment and dis-empowerment of a people.
DeleteJasmine, I noticed the theme of redefining systems through Xicanisma in Chapter Five also. The common theme throughout is that Xicanisma is needed because every system created, religion, education, family, was inherently meant to oppress women and especially women of color, while her focus is Chicana women. I wonder though, I havent read the whole book, but does Castillo believe that women alone can change the system.
DeleteThis comment has been removed by the author.
DeleteThis comment has been removed by the author.
DeleteMario Torres
DeleteSaldivar
Latin@ Literature, Period B
May 6th, 2014
Chapter 10, Resurrection of Dreamers, tells of the ideal future where Chicanas are empowered through education. She believes that the education system focuses on empowering White man. "The Stalinization of Chicanos/as In Academia" focuses on the perspectives of the students. "It seems that the mere presence of a brown woman i front of a class has often been menacing enough to students used to seeing an authority figure personified by a rather conformist looking older white man" (Castillo 209). I just find it interesting to see that when a brown woman tries to educate the youth with a different perspective, she is considered a threat. Castillo hopes that these kinds of perspectives are changed with more and more Chicanas becoming educated. As mentioned above, she wishes for Chicanas to develop a "new consciousness."
I agree with the fact that when a "brown woman" is educated she is seen as a threat. No one has an issue with anyone one else teaching or becoming educated but when a Chicana decides to it is seen as this foreign act that is feared upon.
DeleteMiguel Alfaro
DeleteMr.Saldivar
Latin@ Lit Pd.4
May 6th 2014
In Chapter 10, Resurrection of Dreamers, Ana Castillo reveals the institutionalized racism that Chicana women face in the world of academia. While there are Chicana women present in academic circles, "when such a woman does not see herself indebted to anyone and/or is unwilling to participate in the intrigue of in house politics-she's out." (Castillo 210) Due to racism, sexism, and their poor to working class backgrounds, Chicanas are being prevented from benefitting from many of the privileges available to white men. In order to combat this oppression, Castillo recommends that Chicanas develop a Xicanisma mindset. This includes having "an ongoing awareness of our responsibility to ourselves, to those in our personal lives, to those we make alliances with, and to the environment." (Castillo 224) Through the use of Xicanisma, Chicanas can develop a better understanding of themselves in this world and build a stronger presence in academic circles.
I agree with your interpretation of this chapter, Miguel. It is especially important to take note of the fact that even though Chicanas are constantly being challenged within society by men and their patriarchal views, it gives them the strength to challenge society and become more self-sufficient, which. This is similar to women's roles in religion. Even though they play major roles in Catholicism, through women like the Virgen de Guadalupe, men still force them to worship a white paternal God. To challenge this, women of color begin to worship the "brown" mother goddess who is the Virgen and stop seeking spiritual guidance from the white male God they were forced to obey. This allows for a sense of individual spirituality.
DeleteSarah Gillespie
DeleteChapter 10, "Resurrection of the Dreamers," is the final chapter of Massacre of the Dreamers. This chapter primarily focuses on the representation and recognition that people of color, and especially women of color, lack in academic settings. This is due to the institutionalized racism that is "no stranger to academia" (Castillo 211) which "insists that our labor backgrounds indicate mental deficiency, physical inferiority,or at the very least a cultural tendency toward lack of ambition" (Castillo 211). This racism is not always obvious. This is because, even if women of color have a career in academia, they are accountable to everyone. Assertive women of color always have to remain strong and independent, but not too strong, because otherwise, they would be rejected or written off as "pushy" or even "bitchy". The concept of Xicanisma, in this chapter, is used as a call to action for Latina women to get them to be a strong, assertive "driving force pure as gold" (Castillo 226) that will allow them to gain their own independent identities while maintaining their culture.
Yesenia Alarcon
DeletePeriod 4
In Chapter Ten “Resurrection of the Dreamers”, Ana Castillo presents the disadvantages that Latinas have and continue to face in the academic system that exist in the United States. Xicanisma as a term Castillo uses to “present consciousness of our independency specifically rooted in our culture and history” (Massacre of the Dreamers; Castillo 226). The reasons that Castillo presents to why Latinas face these disadvantages are because of the racism, sexism, and poor working class background in our culture. Xicanisma not only a term of empowerment but a term used for conscientizacion of “understanding ourselves in the world [and] it may also help others who are not necessarily of Mexican background and/or women” (Massacre of the Dreamers; Castillo 226). The education system does not focus educating Latinos/as because they come from a history of people without proper education. Castillo states that in order to help others understand our roll in the world we must understand it ourselves.
Yesenia, I agree that in order to help others understand their roles in the world we must first understand our own roles. This can only be achieved through the education of our roots and culture. However, traditional classroom settings do not suffice; we have to learn through our experiences in life as well.
DeleteDaryl Cordova
DeleteIn Chapter 10 “Resurrection of the Dreamers”, Ana Castillo brings up the issue of how “women-especially women of color- are often dismissed for [their] attempts to use [their] personal experiences and perceptions as the basis of our theories (Castillo 296)”. The idea being that when a women of color inputs any personal encounter with an issue it is automatically disregarded because it’s seen as a thought or idea brewed up by anger.
When a white male who lacks a conscious understanding of the situation he feels attacked and/or offended by these claims. He as a white male may view it as an attack towards him, but it’s not, it is Xicanisma seen through the stories that are told from her lens on the world. Although it may make some people feel awkward or uncomfortable, the sad truth is that there is institutionalized racism in academia and it “insists that our labor backgrounds indicate mental deficiency, physical inferiority, or at the very least a cultural tendency toward lack of ambition (Castillo 211)”. From the same place we should be educating ourselves on these topics we are only making matters worse and creating misconceptions that disregard the opinions of brown women all together. Academia continues to lead women of color to a path of self pity instead of a path towards conscious understanding of who a Chicano woman is.
Xicanisma is what seems to bring light to the problems brought up throughout the story and talked all over again in this closing chapter. With the enlightenment that being a woman of color shouldn’t be viewed in a negative fashion and that their opinion is just as valid as anybody else you can empower this group that continues to be pushed off to the side. While Ana Castillo continuously brings up many problems faced by women of color especially in academia I believe that she points towards xicanisma as the solution towards these problems.
This comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteIn response to Daryl,
ReplyDeleteI agree with the idea you mentioned on how women of color are not taken into consideration. They are not perceived as humans with an important opinion that will make an impact to society. I like when you stated that women's opinions are "seen as thoughts or ideas brewed up by anger" because this is true. Men would say that women are just being hormonal and angry because they are not superior like the white men who represent our country. I also agree with you when you stated that Xicanisma is a solution for the issues you mentioned. It is very disappointing how brown women have so much to say and can do a lot for our people but are not listened to.
Anyssa Arceo
ReplyDeleteIn chapter ten, Resurrection of the Dreamers, Ana Castillo speaks upon the issues and struggles that chicanas face due to double sexism. She writes, "...the mestiza in the United States has been prevented from benefiting from many of the privileges availabe to gringos due to racism, sexism, and their poor to working class background" (214). Castillo explains that the white patriarchy within the education system hinders chicanas from reaching their full potential because it "not only makes us compete with men on their terms, but eventually with women like ourselves on white men's terms" (216). However, Castillo argues that chicanas can utilize the education system as a form of empowerment. Chicanas must do this by learning the true history of their people and by incorporating their culture's world views into their own lives. Castillo concludes the chapter by encouraging Chicana feminists to use this empowerment to further the success of the Xicanisma movement. She asks that Chicanas use their Xicanisma as a "driving force pure as gold" (226) for their culture and for their lives.
Ramon Herrera
DeleteNice analysis of the text. It really explains the problems with the educational systems but in a different light. Instead of looking at just the economic aspect, it also looks at the racial and gender issues. One thing that threw me off was the part where women are learning on men's terms. Im not sure if I agree with that, but then again she did state that some people wouldn't fully understand. I guess I mainly see the racial divide and not the gender one.
Ramon Herrera
ReplyDeleteIn Chapter Eight of Massacre of the Dreamers, Ana Castillo points out the borders/differences between White writers and Latina writers based on the different styles of words in their poetry. She says, "Language is the vehicle by which we perceive ourselves in relation to the world," (Castillo 167). Ana Castillo uses a tapestry as a metaphor to overcome those borders imposed by language and instead unify everyone into one piece of art. She wants race to not be an issue but instead let the colors mix and flow well with each other in a way a tapestry is displayed. The biggest problem is that literature has been dominated by white males, so there has been little room for Latinas. Latinas usually "suffer the anxiety induced by the pressure to speak 'correctly' and therefore we come to doubt our writing skills," (Castillo 168). Ana Castillo also brings up three of her favorite books that question the white male domination of literature which help explain her
idea of conscientizacion: letting everyone be a part of the literary art.