By Carole M. Counihan
Located within the southern San Luis Valley of Colorado, the distant and comparatively unknown city of Antonito is domestic to an overwhelmingly Hispanic inhabitants suffering not just to exist in an economically depressed and politically marginalized sector, but in addition to maintain their tradition and their lifeways. among 1996 and 2006, anthropologist Carole Counihan gathered food-centered lifestyles histories from nineteen Mexicanas—Hispanic American women—who had long-standing roots within the higher Rio Grande zone. The interviews during this groundbreaking examine inquisitive about southern Colorado Hispanic foodways—beliefs and behaviors surrounding nutrients construction, distribution, training, and consumption.
In this publication, Counihan beneficial properties huge excerpts from those interviews to provide voice to the ladies of Antonito and spotlight their views. 3 strains of inquiry are framed: feminist ethnography, Latino cultural citizenship, and Chicano environmentalism. Counihan records how Antonito's Mexicanas identify a feeling of position and belonging via their wisdom of land and water and use this data to maintain their households and groups. girls play a major position by way of gardening, canning, and drying greens; making a living to shop for foodstuff; cooking; and feeding relations, pals, and friends on traditional and festive events. They use meals to solder or holiday relationships and to specific contrasting emotions of concord and generosity, or enmity and envy. The interviews during this e-book display that those Mexicanas are ingenious prone whose foodstuff paintings contributes to cultural survival.
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Extra info for A Tortilla Is Like Life: Food and Culture in the San Luis Valley of Colorado (Louann Atkins Temple Women & Culture)
I was crazy. I don’t know why I changed it. ” Helen perhaps meant that she didn’t realize the full import of anglicizing her name. Perhaps she did it to fit in better at her Anglo school or to “pass” as Anglo. This act probably was a reflection of the extent to which being Anglo conferred higher social status. , King 1988). Teddy and her siblings did not join the majority Catholic religion of their father’s family but rather followed her mother’s religion and became part of the small but long-standing Hispanic Presbyterian community, which placed them outside the mainstream.
I would just spend nights reading the pamphlets, and I finally learned to understand English. By the time I went to school, I wasn’t lost. More or less I could read and nobody taught me. When I went to school, kids my age didn’t know a word of English. I used a lot, I knew a lot, and I was already a bookworm. I always wanted books with pictures and what it said under the pictures. My brother knew how to read, and my mother knew a little bit how to read, and my father knew. Then I’d Identity and Ethnicity in Antonito 29 get—even a catalog, even a pamphlet that would come by mail, or one of my little books, and I’d get lost.
The other Mexicanos will pull you down. They will not let you get ahead. I can’t figure out why. Instead of boosting your own raza to go ahead, get up there, make the best you can. If I can’t do it maybe you can. Oh no, its like, “If I can’t, you can’t, and tough luck. ” TEDDY MADRID ON IDENTITY, TERMINOLOGY, AND PREJUDICE Bernadette Vigil pointed out one of the problems of institutionalized inequality (Lorde 1984): the racism and prejudice of the broader society filtered down to those on the bottom of the socioeconomic scale, and they internalized the negative feelings about their group and pushed themselves down.