Rechy, John

Author(s):  
Ricardo L. Ortiz

For half of his nearly sixty-year writing career, John Rechy was recognized primarily for his contributions to homosexual literature in the United States, even as from the beginning of that career he consistently cast his major protagonists as young men of mixed ethnicity, part-Mexican and part-Scottish, hailing like him from the border city of El Paso, Texas. As the fields of queer and US Latinx literary studies emerged in the 1980s, critics and scholars began to study the important intersectionalities of Rechy’s multiple identities more explicitly and intentionally, and that attention has been sustained ever since, leading to a significant rethinking of earlier responses to Rechy’s literary work, and a significant opening of the possible viable readerly approaches to Rechy’s entire writing career. Underrepresented in this matrix of critical approaches toward Rechy’s work that favor issues of identity, however, is a more direct, committed interest in describing the specifically literary, and aesthetic, aspects of Rechy’s contributions to the cultural traditions to which he matters, regardless of whether that interest foregrounds or not the understandably compelling factors of identity (ethnic, gender, sexual, class, geographic, etc.) that drive so much extant Rechy criticism. That critical project will surely benefit from a greater attention to, for example, Rechy’s experiments with form, style, and the materiality of print across the six decades of his career, very likely discovering there that those experiments can open alternative doors to understanding not only Rechy’s artistry, but also the unique qualities of his queerness, and the unique qualities of his latinidad.

1999 ◽  
Vol 9 (2) ◽  
pp. 205-231 ◽  
Author(s):  
Luis León

It is surprising that so few historians of religions have ever tried to interpret a literary work from their own perspective.—Mircea EliadeThere are no gospels that are immortal, but neither is there any reason for believing that humanity is incapable of inventing new ones.—Emile DurkheimWas that what God expected, that ritual of more pain? She thought of Milagros. Add this to all her miseries? Milagros yearned for less pain… . Was the old woman in veils courting something more with her crawling on bloodied knees—a miracle—by displaying her endurance for greater misery?—John RechyThe past thirty years have been a watershed in Mexican American literature, witnessing the proliferation of texts with increasingly diverse themes. For the most part, this literary production has been motivated by the impulse to narrate the stories that typify Mexican cultural history in the United States.


2005 ◽  
Vol 51 (11) ◽  
pp. 996-1000 ◽  
Author(s):  
Laura Cobos-Marín ◽  
Jesus Montes-Vargas ◽  
Martín Zumarraga ◽  
Angel Cataldi ◽  
Maria Isabel Romano ◽  
...  

Bovine tuberculosis is still rife in Latin America, producing huge economic losses. There are very few studies of the way this disease is spread through this geographical region, particularly in countries that border those that are almost free of Mycobacterium bovis. In this work, we have analyzed the spacer oligonucleotide typing (spoligotype) patterns of M. bovis isolates from cattle at Ciudad Juárez, a Mexican city close to El Paso, Texas. Fifty-eight M. bovis isolates collected from a herd in Northern Mexico were studied by spoligotyping. Nine spoligotype patterns were observed in total. Two were predominant (SB0121 and SB0140) and accounted for 50% and 14% of the isolates, respectively. Six patterns were found to be already described in an international M. bovis spoligotype database, while the other three (SB0985, SB0986, and SB0987) were novel. Interestingly, none of the isolates corresponded to any other Mexican pattern previously reported. This is the first spoligotype analysis of M. bovis strains from a border city between Mexico and the United States. The necessity for further studies to formulate a better identification of M. bovis strains within, and its dissemination between, the two countries is discussed.Key words: Mycobacterium bovis, spoligotyping, bovine tuberculosis.


2007 ◽  
Vol 5 (1) ◽  
pp. 12-32
Author(s):  
ShiPu Wang

This essay delineates the issues concerning AAPI art exhibitions from a curator’s perspective, particularly in response to the changing racial demographics and economics of the past decades. A discussion of practical, curatorial problems offers the reader an overview of the obstacles and reasons behind the lack of exhibitions of AAPI works in the United States. It is the author’s hope that by understanding the challenges particular to AAPI exhibitions, community leaders, and patrons will direct future financial support to appropriate museum operations, which in turn will encourage more exhibitions and research of the important artistic contribution of AAPI artists to American art.


2021 ◽  
Vol 1 (2) ◽  
Author(s):  
Kai Sina

The idea of the ‘collective’ plays a key role in Goethe’s late work. It denotes a balance between multiplicity and unity, heterogeneity and homogeneity, which is characteristic both of Goethe’s authorship and of his literary work, above all his novel Wilhelm Meisters Wanderjahre (1829; Wilhelm Meister’s Journeyman Years). Etymologically, Goethe’s use of the term refers back to its original meaning from the Latin colligere; for him, a collective emerges when parts are gathered and arranged into some sort of ordered whole. It has formal, intellectual, and social implications. The term is semantically close to the concepts of the ‘aggregate’ and the ‘compendium,’ which are also essential to Goethe’s late poetics. The collective, the aggregate, and the compendium are all situated between mere particularity and full systematicity, in a sphere of the intermediary. Finally, Goethe’s idea of the collective found resonance primarily and early on in the United States, specifically in the writings of Ralph Waldo Emerson.


Plant Disease ◽  
2003 ◽  
Vol 87 (8) ◽  
pp. 999-1003 ◽  
Author(s):  
David Marshall ◽  
Timothy T. Work ◽  
Joseph F. Cavey

Karnal bunt of wheat (caused by Tilletia indica) was first detected in the United States in Arizona in 1996. The seed lots of infected, spring-habit, durum wheat associated with the initial detection were traced to planted fields in California, Arizona, New Mexico, and Texas. However, in the summer of 1997, the disease appeared in unrelated, winter-habit, bread wheat located over 700 km from the nearest potentially contaminated wheat from 1996 (and destroyed prior to reinfection). Here, we examined potential invasion pathways of the fungus associated with the movement of wheat into the United States. We analyzed the USDA/APHIS Port Information Network (PIN) database from 1984 through 2000 to determine likely pathways of introduction based on where, when, and how the disease was intercepted coming into the United States. All interceptions were made on wheat transported from Mexico, with the majority (98.8%) being intercepted at land border crossings. Karnal bunt was not intercepted from any other country over the 17-year period analyzed. Most interceptions were on wheat found in automobiles, trucks, and railway cars. The majority of interceptions were made at Laredo, Brownsville, Eagle Pass, and El Paso, TX, and Nogales, AZ. Karnal bunt was intercepted in all 17 years; however, interceptions peaked in 1986 and 1987. Averaged over all years, more interceptions (19.2%) were made in the month of May than in any other month. Our results indicate that Karnal bunt has probably arrived in the United States on many occasions, at least since 1984. Because of the relatively unaggressive nature of the disease and its reliance on rather exacting weather conditions for infection, we surmised that it is possible this disease has a long period of latent survival between initial arrival and becoming a thriving, established disease.


Author(s):  
Martha Minow

Usually left out of discussions of school desegregation, the historic treatments of American Indians and Native Hawai’ians in the development of schooling in the United States was a corollary of conquest and colonialism. As late as the 1950s, forced assimilation and eradication of indigenous cultures pervaded what was considered the “education” of students in these groups. The social, political, and legal civil rights initiatives surrounding Brown helped to inspire a rights consciousness among Indian and Native Hawai’ian reformers and activists, who embraced the ideal of equal opportunity while reclaiming cultural traditions. Between the 1960s and 2007, complex fights over ethnic classification, separation, integration, and self-determination emerged for both American Indians and Native Hawai’ians. Their struggles, crucial in themselves, also bring to the fore a challenging underlying problem: are distinct individuals or groups the proper unit of analysis and protection in the pursuit of equality? The centrality of the individual to law and culture in the United States tends to mute this question. Yet in this country as well as elsewhere, equal treatment or equal opportunity has two faces: promoting individual development and liberty, regardless of race, culture, religion, gender, or other group-based characteristic, and protection for groups that afford their members meaning and identity. Nowhere is the tension between these two alternatives more apparent than in schooling, which involves socialization of each new generation in the values and expectations of their elders. Will that socialization direct each individual to a common world focused on the academic and social mobility of distinct individuals or will it inculcate traditions and values associated with particular groups? Even in the United States, devoted to inclusive individualism, the Supreme Court rejected a statute requiring students to attend schools run by the government and created exemptions from compulsory school fines when they burdened a group’s practices and hopes for their children. In Pierce v. Society of Sisters, the Court respected the rights of parents to select private schooling in order to inculcate a religious identity or other “additional obligations.”


Author(s):  
Sharon Leon

Between 1942 and 1964 millions of Mexicans came to the United States as guest workers, authorized by a set of bilateral agreements. Beginning in late 2005, a coalition of academic scholars and public historians from Brown University’s Center for the Study of Race and Ethnicity in America, the Institute of Oral History at the University of Texas at El Paso (UTEP), the Smithsonian Institution’s National Museum of American History (NMAH), and the Roy Rosenzweig Center for History and New Media (RRCHNM) at George Mason University came together to launch an effort to gather the stories of those workers. This unprecedented project resulted in the collection of oral histories, documents, and images over the course of five years. It involved not only scholars but also a host of local community groups that enabled the partners to surface previously hidden materials that were unlikely to make it into traditional archival collections. The collection and dissemination process was facilitated by the creation of the Bracero History Archive, an open-access website that allowed the project partners to simultaneously build the collections from widely dispersed locations as they worked to document the lives and experiences of those workers. Between 1942 and 1964 millions of Mexicans came to the United States as guest workers, authorized by a set of bilateral agreements. Beginning in late 2005, a coalition of academic scholars and public historians from Brown University’s Center for the Study of Race and Ethnicity in America, the Institute of Oral History at the University of Texas at El Paso (UTEP), the Smithsonian Institution’s National Museum of American History (NMAH), and the Roy Rosenzweig Center for History and New Media (RRCHNM) at George Mason University came together to launch an effort to gather the stories of those workers. This unprecedented project resulted in the collection of oral histories, documents, and images over the course of five years. It involved not only scholars but also a host of local community groups that enabled the partners to surface previously hidden materials that were unlikely to make it into traditional archival collections. The collection and dissemination process was facilitated by the creation of the Bracero History Archive (http://braceroarchive.org), an open-access website that allowed the project partners to simultaneously build the collections from widely dispersed locations as they worked to document the lives and experiences of those workers. The Bracero History Archive serves as the primary repository for the stories, documents, and artifacts associated with the migrant laborers from Mexico who came to the United States under the auspices of the more than 4.6 million contracts issued during the years of the Mexican Farm Labor Program. As such, it is an important complement to the established scholarship on the program. At the same time, the site serves as a model of how to undertake and complete a distributed collecting project that builds upon important community relationships. This combination of scholarly value and methodological innovation was essential to ensuring the funding from the National Endowment for the Humanities Division of Preservation and Access that made the project possible. In recent years, the project has proven important for contemporary work on the Mexican Farm Labor Program, and it has contributed to enhancing our understanding of migration, citizenship, nationalism, agriculture, labor practices, race relations, gender, sexuality, the family, visual culture, and the Cold War era.


2017 ◽  
Vol 7 (5) ◽  
pp. 8
Author(s):  
Inayat Ullah ◽  
Iman Aib

Colonialism has been such a multifaceted and complicated phenomenon that it often juxtaposed the culture of the colonized in simultaneous assimilation of, and resistance to, the culture of the colonizers. Embedded in the theory of Post colonialism, this research aims at carrying out a qualitative analysis of discursive strategies used in Saadat Hassan Manto’s literary work Letters to Uncle Sam from a neo-colonial perspective. It seeks to highlight the issues of globalization and the effects that it engendered upon the then newly-established independent state of Pakistan. The research findings conclude that globalization has resulted in putting an end to the so-called purity of culture. Manto, therefore, explicitly satirizes the super power (read the United States of America) for its hidden agendas of manipulating and exploiting the economic system as well as the cultural beliefs of Pakistan under the mask of prospering nations by building a global market to create a new means of dominance that works through consent.


Author(s):  
Prema A. Kurien

This book examines how a new paradigm of ethnicity and religion is shaping contemporary immigrant religious institutions and the intergenerational transmission of religion. While earlier European immigrants to the United States were expected to assimilate to the culture of the host society in the public realm, they could maintain their community lives and cultural traditions through American denominations. In contemporary society, multiculturalism and post-denominationalism have reversed this paradigm. First- and second-generation immigrants integrate by remaining ethnic and group-identified, but religion is viewed as a personal quest. Drawing on multisited field research in the United States and India, including interviews and participant observation in the Mar Thoma Syrian Christian denomination belonging to an ancient south Indian community, the book looks at the shifts in the understanding and practice of Christianity by church members as a result of their U.S. migration and the coming of age of the American-born generation. The widespread prevalence of megachurches and the dominance of American evangelicalism created an environment in which the traditional practices of the Mar Thoma church seemed alien to its American-born generation. Second-generation Mar Thoma Americans were caught between their criticisms of the “ethnic” character of the Mar Thoma church and its traditions, and their appreciation for the social support its warm community and familial relationships provided them as they were growing up. This book is also a case study of global religion. It examines how transnational processes shape religion in both the place of destination and the place of origin.


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