'Anzaldua – Borderlands la frontera Essay\r'

'In Gloria Anzaldua’s curb Border gets La Frontera, The New Mestiza, she sh ars her experience in a post-colonial world as a Chi tusha, a sapphic and a woman who grew up in a cross-cultured res publica trying to understand her identity but also to make us rethink intimately what a border is and what are the consequences which come with it. Anzaldua creates a â€Å"mestiza consciousness” as a dynamic assailable of breaking down dualistic ascendant archetypes. This impression is related to â€Å"hyb relieveity”, a mixed race, which will be the primary focus in this es enounce. The significance of universe a hyb release in a settled area of the North America resides in the hope of finding harmony between one’s cultural identity and the conqueror’s mystify society. Before the war with the US, California, Colorado, Arizona, New Mexico and Texas belonged to Mexico. As Anzaldua states, â€Å" uncaring from mexico, the native Mexican-Texan no lo nger looked toward Mexico as home, the s step to the foreh-west became our homeland once more” (Anzaldua 29). In this area she lives in, the border, Anzaldua cannot expressly think of herself as Mexican nor can she truly call herself American according to the norms which embarrass language (English) and the skin color (white).\r\nWhat is her identity so? All she knows is that her home is in the Rio Grande Valley. Anzaldua’s incur used to refer to boys as snakes: â€Å"don’t go to the outhouse at night […] a snake will crawl into your nalgas and make you enceinte”. The Azteca-Mexicana culture is male-dominated; women do not really wipe out much personnel. As she explains, â€Å"the first time I heard two women, a Porto Rican and a Cuban, say the word nosotras, I was shocked […] Chicanas use nosotros whether you are male or female. Language is a mal word” (Anzaldua 76). Women are controlled by men in her society, maybe this is one of the reasons she became a lesbian. Men drove the all-powerful female deities underground by giving them life-threatening traits and by replacing them with male deities, which shows the lack of power women hold in this culture. In addition, the author explains that speechmaking Spanish was seen as an insult for Americans; â€Å"if you want to be American, tattle ‘American’. If you don’t equal it, go back to Mexico” (Anzaldua 75). The ironic fact here is that Gloria’s ancestors have always inhabited the land that now belongs to the US, before ‘white people’ came and live the area.\r\nThe US itself was a colony with Spanish, French, British conquerors. Who express that ‘American’ has to be the language you must speak in order to belong to their land? In addition, she had to take two speech classes to get rid of her accent. She expresses that â€Å"attacks on one’s form of verbal expression with the intent t o censor are a ravishment of the First Amendment […] Wild tongues can’t be tamed, they can only be cut out” ( Anzaldua 76). Indeed, to truly be part of the American model society, she had to speak only English and get rid of her accent. However, her accent is part of the person she is, her culture and identity. acquire rid of it is getting rid of her cultural background. In conclusion, Gloria Anzaldua explains how challenging it was for her to live in a colonised land of North America, trying to fit in their ideal society without forgetting her own culture and everything that account her. Her sexuality, gender, religion, culture, language and accent are what constitute the Self, what represents her singularity and defines her role in North America.\r\n'