Showing 211 - 220 of 337 annotations tagged with the keyword "Acculturation"
The author tells the story of two Native-American (Chippewa) families whose lives interweave through several generations during the years 1934-1984. The primary setting is a reservation in North Dakota. The main characters, Marie and Nector Kashpaw and Lulu Lamartine, are colorful, sympathetic people caught in a love triangle that endures for most of their adult lives. "Love medicine" represents an attempt by a Kashpaw grandson to assure once and for all that his aging grandfather will love and be true to his wife and cease "hankering after the Lamartine." The plan ends in disaster when corners are cut and the authentic old Indian customs for preparing the "love medicine" are circumvented.
There is a strong sense of the blending of cultures--religion, medicine, commerce, education all take on the distinctive qualities of an evolving mixed culture. Displacement and disenfranchisement are a fact of life, taken almost for granted, with humor, but not without a response. "They gave you worthless land to start with and then they chopped it out from under your feet. They took your kids away and stuffed the English language in their mouth . . . They sold you booze for furs and then told you not to drink. It was time, high past time, the Indians smartened up and started using the only leverage they had-federal law." (p. 326) So begins an initiative to establish a gambling casino; "gambling fit into the old traditions . . . . "
In this autobiographical poem, the poet describes with tongue-in-cheek her status in a Mexican-American family as seen from her father’s point of view. It is clear from the outset that the father is unhappy with his only daughter’s behavior. Unmarried, she has left home to make her own way while her six brothers remain at home. The father accounts for her behavior, and at the same time predicts its consequences, by recalling all the female relatives who ended badly: widowed, in jail, cursed by voodoo, alone. The most "audacious crime[s]" of all, however, is that of "disobeying fathers."
Summary:This short poem contrasts perspectives of the places where two different societal groups live. What the larger (white) society considers the inner city is what the poet and her people call "home." At the same time the inner city view of "uptown" is of a lifeless place that has no particular appeal. The poet would rather stay where she is, in this "no place" and "be alive."
This absorbing, sad, humorous evocation of an impoverished Irish Catholic childhood describes the first nineteen years of Frank McCourt’s life--from his birth in Brooklyn, New York; through the family’s emigration four years later to his mother’s roots in the slums of Limerick, Ireland--and ends with McCourt’s return migration to America, a young man on his own. McCourt sets the scene in his first lines: "When I look back on my childhood I wonder how I survived at all. It was, of course, a miserable childhood: the happy childhood is hardly worth your while. . . the poverty; the shiftless loquacious alcoholic father; the pious defeated mother moaning by the fire; pompous priests; bullying schoolmasters . . . . "
Born during the Great Depression, the author leads us in lilting present-tense narrative through the struggle and occasional small joys of daily life with siblings, school friends, and the adults who circumscribe his life. He is an alien in his parental homeland, the oldest child of a father whose background in "the North" engenders continual suspicion, and a mother (Angela of the book’s title) who had never known her father and whose own mother is as miserly with her affections as with offers of economic assistance.
The hardships in Limerick are so profound that starvation is a way of life. "Consumption," pneumonia, and typhoid are rampant; children go to school barefoot or in pieces of flopping rubber; stealing is a necessity. Frank’s tiny sister and twin brothers die. Above all, there is "the drink"--the endemic disease of Irish fathers who spend their weeks’ wages in the pub on Friday night.
Frank leaves school to earn money for the family (his father had joined the war-time wave of work in England, but continued to drink his earnings away), and to save for a return to America. Blessed with verbal skills and stamina, through stealth, charm and struggle he manages to save what is needed to book ship’s passage to America. As the Hudson River flows by en route to Albany, the ship’s Wireless Officer says to Frank, "My God, . . . isn’t this a great country altogether?" Answers Frank in the single phrase comprising the last chapter, " ’T. is."
The speaker is en route by plane from San Antonio to Mexico City to visit Mexican relatives on her father's side of the family. At the airport she had remembered that "in Mexico they don't like hair / under your arms . . . " and is struggling, before landing, to deal with this in the tiny bathroom, with a disposable razor hastily purchased at the airport.
Also before landing she has to negotiate a mix up over declaration forms--"the stewardess . . . has given me the wrong / one assuming I'm Mexican but I am! / and I have to run up the aisle and ask / for a U.S. citizen form instead because / I'm well how do I explain?" When she arrives in Mexico City she is ready for her relatives, "armpits clean as a newborn's soul" and presents herself "like the good girl my father would have them believe I am."
As much about the abusive treatment of women, and the clash of traditional and contemporary mores as it is about the HIV/AIDS pandemic, this beautifully crafted novel tells the story of a nineteen-year-old Mosa (for mosadi--woman) who has already lost two brothers to AIDS. The reader is caught up in the mega-deaths and non-mention of the dreaded acronym, AIDS, as the story unfolds. At their brother’s gravesite Mosa’s one remaining living brother is halted as he shovels in the final loads of earth: "All around him were fresh graves . . . He looked at the not fresh, fresh graves, and noted the dates of birth. Young people who had died prematurely . . . He had known about their long illnesses, their deaths and their funerals." (p. 20)
The author is the first (and only) female judge of the High Court of Botswana and a human rights activist. She is internationally renowned for bringing about the Dow Case, which challenged Botswana nationality laws; she argued successfully for revisions allowing women to pass their nationality on to their children.
In this book Sacks takes the reader into the world of the prelingually deaf, a world in which spoken language is incomprehensible. He describes the visual language, Sign, and considers the development and culture of American Sign Language. Sacks evokes the conflict between those who seek to teach the deaf to communicate via voice and lip-reading and those who affirm Sign, the native culture of the deaf.
In the latter part of the book, Sacks re-creates the student rebellion at Gallaudet University in 1988 when a "hearing" president was chosen from among three finalists, two of whom were deaf. The back cover summarizes this book as "a provocative meditation on communication, biology, and culture."
Hajii Ahmed has seven daughters. He wants a son so that his name will live on and he will be respected by the community. When his wife becomes pregnant again, he decides that the child, even if physically a girl, will be presented and raised as a boy. She/he is.
The novel is the tale of a storyteller who claims to have found the child's journals. The child lives her life trying to understand her sexuality without ever revealing the secret forced upon her by her father. She spends her adolescence totally alone, trying to recover the girl-child within. The end of the story is ambiguous, as the storyteller leaves off and his audience offers several possible conclusions.
The story takes place in the mid-19th century in a remote settlement of Queensland, Australia. One day as a group of children are playing at the edge of the village, a remarkable figure stumbles out of the bush. This dark, unkempt person (Gemmy) turns out to be a white man who fell from a ship 16 years earlier (when he was a 19 year old sailor) and has lived with an aboriginal tribe ever since. He hardly remembers English, and his culture and sensibility have become those of his adopted people.
At first Gemmy creates a sensation in the settlement and people want to help him, despite his obvious savage mentality (after all, he isn't even embarrassed by nakedness!). He goes to live with the McIvor family, whose daughter, Janet, and nephew, Lachlan Beattie, were among the children who found him. While Mrs. McIvor accepts Gemmy with Christian love, her husband Jock is skeptical.
In fact, it soon becomes clear that there are major tensions in the village regarding Gemmy. Has he really become "one of them" (a black)? Can he be trusted? He seems harmless enough--almost a pleasant imbecile--but perhaps it is all a subterfuge. Perhaps he is in contact with THEM.
Among the European settlers, there are two views of how to handle the blacks. One group believes they should simply be wiped out--every one of them killed--because they are savage, worthless, and couldn't possibly become (real) Christians. A second group has a more romantic view. They think the black people could be "tamed" and become their servants. They envision themselves as owners of large plantations (as in the southern United States) worked by multitudes of happy and harmless black servants.
Representatives of both groups try to win Gemmy's confidence and obtain information regarding the whereabouts and plans of the black tribes. He, however, remains silent about these matters, although pleasant and deferential toward everyone. An uneasy truce holds until one day two aboriginal people are observed visiting with Gemmy on McIvor's property. This creates an uproar, which eventually leads some of the God-fearing whites to commit acts of vandalism and to injure Gemmy.
To preserve the peace, the McIvors send Gemmy to live with Mrs. Hutchence, an eccentric woman who lives on the margin of the settlement. However, he soon disappears into the wilderness, but not until he retrieves--and destroys--what he thinks are the seven pieces of paper on which Mr. Frazier, the minister, had written Gemmy's life story soon after he had emerged from the bush.