In Borderlands/La Fronetera, Gloria Anzaldúa seems to successfully challenge and then In Chapter three, “Entering the Serpent. Forty years it’s taken me to enter into the serpent to acknowledge that I have a body, that I. Gloria Anzaldúa, the author of this book, is attempting to define the “New Mestiza” The third part is entitled “Entering Into the Serpent. In “Entering Into the Serpent,” I believe Glorita Anzaldúa talks about her life as a Chicana and the different things that have happened to her.

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Her approach to wounding and pain and her proposals for healing and transformation are discussed at various stages of her career considered as different stages along the path of conocimiento.

What emerges from this analysis is a vision in which the personal and the social are closely connected and in which various traditions the Aztec and the Catholic converge and mix to provide a conception of pain not as privatizing, meaningless, and world-destroying, but as significant and transformative.

It is a collection of writings autobiographical pieces, poems, letters by writers and activists of color Black, Native American, Asian American, and Latina women who introduced, for the first time, issues of race, class, and sexuality within the feminist debate. Their coming to grips with its perversions—racism, prejudice, elitism, misogyny, homophobia, and murder. The metaphor of the bridge used in the title of the collection, on the other hand, refers both to the weight of racism and other forms serppent marginalization that women of color have to endure which they literally carry on their backs and to the space of dialogue and confrontation the book offered to these women: This Bridge Called My Back.

The Value of Sparrows

The sense of inadequacy experienced by the future writer was also amplified by a number of personal and social circumstances: But it’s taken over thirty years to unlearn the belief instilled in me that white is better than brown—something that some people of color will never unlearn. And it is only now that the hatred of myself, inro I spent the greater part of my adolescence cultivating, is turning to love. She introduces it through the eloquent metaphor of the bleeding wound: And before a scab forms it hemorrhages again, the lifeblood of two worlds merging th form a third country—a border culture.

The fragmentary narrative trend of the text couples with its issue and is intended to cope with the complexity of it; but Borderlands can also be read as gliria autobiography whose turning point is represented by chapter IV that recounts the process of nazaldua and rebirth suffered by the writer in order to be healed by the wounds of the past, and being able, as representative of the new mestiza, to develop a vision for the recreation of American society.

Without intoo any frontier But it also refers to the results of the continuous hegemonic practices of the United States over Mexico, that informed Mexican economy and politics, shaping the fate of the Mexican diaspora to USA, in great part characterized by practices of marginalization, segregation, and, more recently, by incarceration and deportation.


Although the Treaty of Guadalupe Hidalgo conferred American citizenship, and the rights attached to it, to all Mexicans who chose to remain in those territories, soon the U.

The racial and class difference between the two groups and the attachment of the former Mexicans to their own traditional ways, with their consequent stance of resistance against American culture, glroia the foundations of the glotia between the two groups.

Chicanos organized in a movement fighting on several fronts: As Benedict Anderson explained entwring his study on the emergence of the modern nation-states, in the transition from socially dense community to nation-states, imagination played a central role in creating in individuals a sense of belonging to the same national community.

The Plan provided them with a past able to re-compose the dismemberment caused by the Treaty of Guadalupe-Hidalgo as well as the one daily lived by them, due to racism and exploitation.

SATURDAY READING: Entering Into The Serpent by Gloria Anzaldúa – The Value of Sparrows

The past is recovered in terms of mythology but also of history and worked, adapted, made flexible to tell the most intimate things, thr produce a vision for change, to reconstruct continuity against dismemberment and fragmentation, and to speak to future generations.

Presiding over this change the writer calls the mythical figure at the origin of the Aztec pantheon: It is a complex chapter in which we find the first expression of her conception of pain, as well as the metaphorical apparatus used to describe it.

That the theme of transformation presides over the chapter is evident by the two words at its incipit: The woman protagonist of these fragments is offered in sacrifice: A glance can scrutinize, judge, and paralyze, but in a glance also lies knowledge, awareness.

There are many defense strategies that the self uses to escape it and the writer has used them all: Items made from this material had both utilitarian and ritual use; Aztecs used it also sedpent predict the future.

Seers stared into the mirror until they fell into a trance; on its dark reflective surface they saw clouds of smoke which would part to reveal a vision concerning the future of the tribe and the will of the gods. But I dig in my heels and resist. Anzaldux, for the writer, involves a process of dislocation, of crossing borders, that makes her again foreign in a new territory; but once that happens, you cannot stay in the place where you were and feel at ease, you are no longer the person you were and there is no turning back: All the lost pieces of myself come flying from the deserts and the mountains and the valleys, magnetized toward that center.

As regards the former, the writer had already alluded, at the beginning of the fourth chapter, to the practice of blood sacrifice.

The ancient rituals of bloodletting, too, were practiced as a means of communication with the spiritual world. She compares herself to a shaman a shape-changer, to nahual and the act of ggloria to the shamanic state, involving the whole body, not just the mind. It is then that writing heals me, brings me great joy. According to the legend, after her mother was made pregnant by a ball of feathers, Coyolxauhqui encouraged her four hundred brothers and sisters to kill Coatlicue; as they attacked their lnto, the fetus, Huitzilopochtli, the God of War, sprang fully grown and armed from Coatlicue, tore Coyolxauhqui into over a thousand pieces, throwing her head into the sky, and killed her brothers and sisters.


According to several feminist scholars, this legend marks a shift in Mexican history, from a gynocentric to an androcentric ordering of life, and represents a spoliation of female power. Besides, the subsequent context of Spanish colonialism demonized and fragmented indigenous sacred deities such as Coatlicue and Coyolxauhqui.

In contrast to clinical, medical, or therapeutic perspectives on disability, they examine it as a social, cultural, and political phenomenon, focusing on the ways disability is defined and represented in society. James and Cynthia Wu explain, the deployment of disability in socio-political spheres shifts our attention from disability as a medical problem located in the individual to disability as a label that generates institutionalized exclusion.

She answered that she did not identify herself as disabled or diabetics but that she was happy to be read in any of the disciplinary studies, since she abhorred academic censorship of any kind.

Gloriz can no longer deny your own mortality […] Is this what it feels like to die? She is convinced, in fact, that pain, beside love, is the most powerful agent of transformation, and that is why xerpent invites readers to use wounds as openings to others, overcoming the temptation to victimhood: Using wounds as openings to become vulnerable and available present to others means staying in your body.

But the cost of victimhood is that nothing in your life changes, especially not your attitudes, beliefs. Or are we, rather, returned aerpent a sense of human vulnerability, to our collective responsibility for the physical lives of one another?

Essays on the Chicano Homeland. University of New Mexico Press, Reflections on the Origin and Spread of Nationalism. This Bridge Called My Back: Writings by Radical Women of Color. This bridge we call home: Duke University Press, The Chicano Movement and its Legacies.

University of Minnesota Press, Fordham University Press, Illness, Disability, and Life Writing. The University of Wisconsin Press, A Century of Chicano History: Empire, Nations, and Migration. Race, Ethnicity, Disability, and Literature: America, Place, and Diaspora Literatures.

Dartmouth College Press, Markam, Roberta H, and Peter T. The Mesoamerican Mythological Tradition. Women, Disabilities, and the Experience of Nepantla. Nation and Ethnicity in the Linguistic Borderlands.

The Body in Pain: The Making and Unmaking of the World. Oxford University Press, Assistant Professor, University of Perugia Italymirella. Contents – Previous document – Next document. American Voices in the First Person. Full text PDF k Send by e-mail. Bibliography Anaya, Rudolfo A. Browse Index Authors Enterihg.

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