By Carole M. Counihan
Positioned 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 zone, but in addition to maintain their tradition and their lifeways. among 1996 and 2006, anthropologist Carole Counihan gathered food-centred existence histories from nineteen Mexicanas - Hispanic American girls - who had long-standing roots within the higher Rio Grande area. The interviews during this groundbreaking examine interested in southern Colorado Hispanic foodways - ideals and behaviors surrounding nutrients creation, distribution, guidance, and intake. during this ebook, Counihan positive aspects wide excerpts from those interviews to offer voice to the ladies of Antonito and spotlight their views. 3 traces 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 huge position through gardening, canning, and drying greens; making money to shop for foodstuff; cooking; and feeding relations, neighbors, and acquaintances on usual and festive events. They use meals to solder or holiday relationships and to precise contrasting emotions of concord and generosity, or enmity and envy. The interviews during this e-book show that those Mexicanas are innovative companies whose foodstuff paintings contributes to cultural survival.
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Additional resources for A Tortilla Is Like Life: Food and Culture in the San Luis Valley of Colorado
We would go to rallies, and we’d go to the meetings. It was unfair what they were doing with Chicanos, that we were at the lower levels. We were at the lower level of education, we were at the lower level of getting jobs. Every opportunity, if you were not white you did not get it. If you had a Hispanic name they shuffled you to the back. I thought, that’s not fair. So there we were, marching. It was just all classified into what your race was—if you were Chicana or Chicano you still got shafted either way.
And we’re high-altitude, and it’s hard on the body to live at a high altitude, but if you’re born here, it’s a little bit easier. If you’re not from here, you have to adjust, and it takes usually a year to adjust to the altitude, the coldness. Almost everybody has to put on [weight], you have to be a little heavier than the average city person or person in a hot climate, because you have to go outside a lot and it’s colder here, so you have to have a little layer of fat to be comfortable. Living at this altitude, and being isolated, is hard for some.
That’s what they are. Lambes. ” That’s a lambe. ” You can have five hundred Mexicanos in one room. And there’s eight gringos in that room. And these Mexicanos are trying to get ahead. 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.