“I, Rigoberta Menchu, an Indian Woman in Guatemala” (1983), is the personal narrative of the life of a young Guatemalan Quiche Indian woman. Written in the genre of personal testimony, Menchu’s powerful voice records the hardships of the Guatemalan people during the political terror of a 36-year Civil War that ended in 1996. Menchu’s reality is harsh; life is a struggle to survive. Menchu as if creating an indigenous cloth with numerous threads, creates a tale of connection within her Quiche community. One of Menchu’s main objectives is to maintain a cohesive Mayan culture and to bring cultural identity to her community. Menchu records her culture’s past through memory, detailing rituals, customs, and traditions.
She presents the Mayan culture with a sense of wonder and mystery. She speaks of candles lit to welcome the newborn children, of celebratory fiestas at weddings, of the importance of maize, and of respect for the elders of the community. Mench’u promotes cultural identity of her people and encourages it for those other indian an indigenous nations around the world. The rituals she describes are alien and very different to the Western mind.
Menchu dichotomizes the people of Guatemala into good and bad. The Indians are good; the ladinos (any Guatemalan who rejects Indian values) are bad. Her extreme polarity is the result of mistreatment by the ladinos she has worked for or encountered in her life. As an India nist, she desires separation, but she has come to realize that unification is the only way to end repression.
The Term Paper on Catcher In The Rye Holden Life People
Part one: 1. Holden s Hunting cap: His hat is something that makes him stand out from the crowd and society. To Holden, wearing his hat says that he s not going to be like all the rest of the phonies. It s also something that he really likes and he constantly talks about it being different. On page 22 he refers to his hat as a people shooting hat, meaning he shoots people down when he wears it ...
‘In Guatemala,’ she says, ‘the division between Indians and ladinos has contributed to our situation’ (167).
Her father, Vincente, helped her see that ‘the justification for our struggle was to erase all the images imposed on us, all the cultural differences, and the ethnic barriers, so that we Indians might understand each other in spite of different ways of expressing our religion and beliefs’ (169).
She comes to understand that the barrier that divides Indians and ladinos have kept both groups oppressed by the wealthy elite who run the country (165).
For Rigoberta Mench’u, learning Spanish serves a number of extremely powerful functions. It is a way of being able to express who she is and what she has experienced and learned in a society that is dominated by a Spanish-speaking minority.
It is a way, therefore, of demanding recognition for her cultural identity, and of soliciting support for its value. Rigoberta Mench’u must learn Spanish in order to help preserve her culture, her own identity and the identity of her community. Furthermore, learning Spanish is a way of achieving solidarity with people who share a similar oppression, although they may not belong to the Maya-Quich’e community or culture. In fact, we learn in this same chapter that there are language barriers even within the indigenous community as a whole (169).
Spanish, therefore, serves as a medium for promoting cultural interpenetration, cultural identity as well as social solidarity. A deep and moving conversation between Rigoberta Mench’u and his illiterate father show us the deep fear of loosing the cultural identity of ancestors after learning Spanish.
He said: ‘You ” ll forget about our common heritage.’ … He gave as an example the fact that many of my cousins had learned to read and write but they hadn’t been of use to the community. They try to move away and feel different when they can read and write. My father explained all this to me, but I said: ‘No, I want to learn, I want to learn’… (89) She wishes access to the power of the dominant tongue. He, on the other hand, recognizes that this is a dangerous process that could alienate her forever from her cultural roots, in other words loose entirely her own identity.
The Essay on Cultural Identity 2
According to Bloch, the ultrasocial and communicative nature of the human species makes the desire for a unique sense of belonging a deep-seated need. Identification with a particular community, whether it is a distinct cultural identity or a subculture of socio-political beliefs helps fulfill this need. This is not to say the desire for cultural identity rests on the same psychological drive or ...
Rigoberta Mench’u is amply aware of the complex and dangerous relationship between language learning and cultural transformation. One of Mench’u’s most formative experiences came when she was working in the fields while still a young girl and one of her friends died from pesticide poisoning. This experience made her realize her extreme vulnerability, and made her desire to move beyond the limitations of her community. The reality for her an other Quich’e people was it’s clearly established in the first page of the book, when she writes “My story is the story of all poor Guatemalans. My personal experience is the reality of a whole people.” (1) The conclusion of the book in a remarkable self sacrifice Rigoberta Mench’u gives herself to the continuing battle against cultural discrimination of the indigenous nations of the world.
“My commitment to our struggle knows no boundaries nor limits.” (247) She is keeping her Indian Identity secret and by doing that she is protecting herself and those who belong to her culture, this is why she promotes cultural identity of her people and encourages it for those other indian an indigenous nations around the world.
