The Labyrinth Of Multitude And Other Reality Checks On Being Latino X
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The Labyrinth of Multitude and Other Reality Checks on Being Latino/x
Seventies “Hispanics,” identifying with Latin American emergence and increasing immigration to the U.S., adopted the epithet 'latino', soon written as Latino. Media fast-tracked, English Latino would eventually tilt presidential elections, advocate national programs, and protest policies, with native and immigrant subgroups presumed homogenous. Enunciated identically as 'latino' and presumed to be 'latino' or its exact translation, “Latino” proved to be a transliteration that since its coining started diverging from 'latino'. Latino became the political mask of unity over discrete subgroups; its primary agenda identity politics as a racialized, brown consciousness divested of its Hispanic cultural history. In contrast, 'latino' retains its Spanish transracial semantics, invoking an 'hispano' cultural history. Nationally Latino represents the entire Hispanic demographic while internecinely not all subgroups identify as Latinos. Latino is defined by immediate sociopolitical issues yet when needed invokes the 'latino' cultural history it presumably disowns. Intellectual inconsistency and semantic amorphousness make Latino a confusing epithet that subverts both speech and scholarship. Collective critical thinking on its semantic dysfunction, deferring to solidarity, is displaced with politically correct but circumventing tweaks, creating Latino/a, Latin@, Latinx. On the other hand, Latino exists because its time had come, expressing an aspiration for a more participatory identity in a multicultural America. Julio Marzán, author of 'The Spanish American Roots of William Carlos Williams', suspends solidarity to articulate the intellectual challenges of his Latino identity. Writing to academic standards in a style accessible to the general reader, Marzán argues that from 'latino' roots Latino evolved into an American identity as a demographic summation implying a culture that actually origin cultures provide, ambiguously an ethnicity and a nostalgic assimilation. “Latino” are American-germane sociopolitical extrapolations of 'latino' experiential details, the often-conflicted distinction illustrated in Marzán’s equally engaging essays that revisit iconic personages and personal events with more nuance than seen as Latino.
The Labyrinth of Multitude and Other Reality Checks on Being Latino/x
Author: Julio Marzán
language: en
Publisher: Critical Perspectives on Social Science
Release Date: 2023-12-14
Seventies "Hispanics," identifying with Latin American emergence and increasing immigration to the U.S., adopted the epithet 'latino', soon written as Latino. Media fast-tracked, English Latino would eventually tilt presidential elections, advocate national programs, and protest policies, with native and immigrant subgroups presumed homogenous. Enunciated identically as 'latino' and presumed to be 'latino' or its exact translation, "Latino" proved to be a transliteration that since its coining started diverging from 'latino'. Latino became the political mask of unity over discrete subgroups; its primary agenda identity politics as a racialized, brown consciousness divested of its Hispanic cultural history. In contrast, 'latino' retains its Spanish transracial semantics, invoking an 'hispano' cultural history. Nationally Latino represents the entire Hispanic demographic while internecinely not all subgroups identify as Latinos. Latino is defined by immediate sociopolitical issues yet when needed invokes the 'latino' cultural history it presumably disowns. Intellectual inconsistency and semantic amorphousness make Latino a confusing epithet that subverts both speech and scholarship. Collective critical thinking on its semantic dysfunction, deferring to solidarity, is displaced with politically correct but circumventing tweaks, creating Latino/a, Latin@, Latinx. On the other hand, Latino exists because its time had come, expressing an aspiration for a more participatory identity in a multicultural America. Julio Marzán, author of 'The Spanish American Roots of William Carlos Williams', suspends solidarity to articulate the intellectual challenges of his Latino identity. Writing to academic standards in a style accessible to the general reader, Marzán argues that from 'latino' roots Latino evolved into an American identity as a demographic summation implying a culture that actually origin cultures provide, ambiguously an ethnicity and a nostalgic assimilation. "Latino" are American-germane sociopolitical extrapolations of 'latino' experiential details, the often-conflicted distinction illustrated in Marzán's equally engaging essays that revisit iconic personages and personal events with more nuance than seen as Latino.
Manana Forever?
Why are Mexicans so successful in individual sports, but deficient in team play? Why do Mexicans dislike living in skyscrapers? Why do Mexicans love to see themselves as victims, but also love victims? And why, though the Mexican people traditionally avoid conflict, is there so much violence in a country where many leaders have died by assassination? In this shrewd and fascinating book, the renowned scholar and former foreign minister Jorge Castañeda sheds much light on the puzzling paradoxes of his native country. Here’s a nation of 110 million that has an ambivalent and complicated relationship with the United States yet is host to more American expatriates than any country in the world. Its people tend to resent foreigners yet have made the nation a hugely popular tourist destination. Mexican individualism and individual ties to the land reflect a desire to conserve the past and slow the route to uncertain modernity. Castañeda examines the future possibilities for Mexico as it becomes more diverse in its regional identities, socially more homogenous, its character and culture the instruments of change rather than sources of stagnation, its political system more open and democratic. Mañana Forever? is a compelling portrait of a nation at a crossroads.