The Dual Career Family And Malaysia Sociology Essay

The Dual Career Family And Malaysia Sociology Essay Family is considering as one of the important units in the social systems which formed a society. As a sub-system of society, the roles and functions of family are similar with other systems in society such as religion, economic, political, and social and education. All these systems are applied to each societies or countries in order to have a well-being life among people. In Malaysia, the established of Ministry of Women, Family and Community Development on 27 March 2004 has shown that Malaysian government has put an attention to the family matters seriously. Malaysia government believes, this country is built based on the harmonious of family institution and the strength of multi-racial society. Thus, if both of these could be achieved, Malaysian society will live in a well-being. Under this ministry, there is one agency called National Population and Family Development Board (LPPKN) which have been accountable to discuss all the related matters of family in Malaysia (http://www.kpwkm.gov.my). National Family Plan which proposed under Ninth Malaysia Plan Policy (1991-2010) have been submitted to Cabinet for approval as an action plan to strengthen family institution and to make sure this institution remain strong and prosperous family. One of the aim of National Family Plan is to make a clearly statement to Malaysian society about the importance of formation the family institution. From my opinion, this aim has to be imply because of the idea of the traditional family has been changed when Malaysia enters the twenty-first century and itself has become a modern country nowadays. The modernization process has affected the family structure, functions, roles, relationships and others among the family members. The trend perspective of Malaysian society now on family has changed due to the lifestyles which focuses on aspects of higher education, pursue a career, freedom, divorce, and delaying married or decided not to marry especially for women. Therefore, many issues can be arises when women gained tremendous achievement in their life especially in education and labour force. The issues might give an impact on future whether in positive or negative aspects. For instance, higher educational attainment has increased womens income generating capacity and was linked to reductions in maternal and child mortality. Moreover, educated girls were more likely to delay marriage and childbearing instead in order to improve their financial or education towards higher level. For women who married, their participation in the labour force made themselves burden with work, childcare and household duties. Thus, this trend of lifestyles has caused the emergence of dual-career family in Malaysia. Now, the dual-career family who both spouses are maintaining separate careers and contributing to the financial success of the household has become common place. Thus, dual career families are a reality for society today. Due to that, my interest is doing a research regarding to women issues in Malaysia focusing on family institution in Malays society particularly on dual-career family. I believe that there will have an issue on dual-career family especially towards social function of family in human capital in Malaysia as a developing country when both spouses have education and participate in labour force. In line with vision and mission of the Ministry of Women, Family and Community Development, I assume they do not just want to attain gender equality but also to develop harmonious and to strengthen family institution towards mainstream national development and at the same time increased communal and social harmony. In view of this, I realize that if I do a research in family institution, perhaps it will be a valuable topic in contributing towards understanding about women and family as well. The Malays in Malaysia Malaysian population has been divided into Malaysia citizen and Non-Malaysian citizens. They were estimated at 28,457.6 million and contributed to density of Malaysian population in 2009. Of that, 2,069.2 million are Non-Malaysian citizens and 26, 38.4 million are known as Malaysian citizens. Bumiputera  [1]  are made up at 17,640.8 people who encompass Malays as predominantly with 14,494.9 million and other bumiputera are 3,145.9 million. Other groups include the Chinese 6, 45.5 million, Indians 1,946.8 million and others 342.3 million. Furthermore, the population estimates by sex also dominated by Bumiputera at 8,902.1 million in 2009. Malays were the highest population in both sexes with 7, 316.0 million for male and female at 7,178.9 million, followed by Chinese at 3,292.5 million for male and 3,165.9 million for female. In contrast, the number of female was higher than male for Indians and others. Meanwhile, the figure for Non-Malaysian citizens was also male outnumbered wit h 1,145.8 million and for female at 923.4 million (Department of Statistics Malaysia, 2009). By legal definition, Article 160 Clause 2 provides that Malays means a person professes the religion of Islam, habitually speaks the Malay language, conforms to Malay custom and was before Independent Day born in the Federation or in Singapore or born of parents one of whom was born in the Federation or in Singapore, or is on that day domiciled in the Federation or in Singapore; or is the issue of such a person. (Constitution of Malaysia (n.d.).pp: 131) Based on this article, definition of Malays referred to three fundamental characteristics namely Malay language usage, Islamic religion and customary practice which also known as adat  [2]  (custom). Therefore, Malay is an individual from any Malay race such as Javanese, Minangkabau, Bugis or Atjehnese (Ong, 1990) and all Malays are understood as Muslims. According to Kling (1995), adat (custom) in Malay society have been influenced in cultural elements by a few great civilizations such as from India, China, Arabia and Western. These cultural elements were inedible, therefore, had been adapted and integrated with Malay cultural. However, the integration between local condition and historical interactions of adat (custom) especially with Islam has shaped the way of Malays life in all aspects. Although the process of Islamization had occurred among Malay society, the cultural elements were still remained and these were called as adat. This adat has been categorized as non-Islamic because it was not come from Islamic religion. Adat was reinterpreted to mean the distinctive and traditional cultural configuration of society as differentiated from purely Islamic elements( Kling. 1995 : 46). Therefore, Islamic religion and adat were accepted as basic of beliefs, ideologies and practices in Malay society. Both Islam and adat have become an important principles to organize Malays in undergo all aspects of their daily life as an individual and a society. The reflection of Islamic religion and adat can be seen when it has been practiced by Malays such as in politic, economic and social. The Concept of Family and Dual-Career Family The term of family have been proposed in many definitions which are in line with flux and variation on the ideas of what is a family. For instance, groups of people that live together such as adoptive families, cohabiting couples, single-families, step-families, homosexual families, homosexual couples or groups of people who live together in one house without biological kinship connection has been depicted as a family nowadays. Most importantly, the images of families have obviously changed from traditional to modern understanding when many types and structures of the families appeared (Bogenshneider Corbett, 2004). The foregoing statement, from my point of view is in line with Jackson (2008). She claims that the variety of definition of family and the changes of family life in early twenty-first century have drew a huge attention among scholars to discuss these topics. Indeed, she also stated that many reasons have been evoked to address the word family and most of the reasons were more likely saying the word family is unstable, diversity and fluidity. All these consequences were pertinent with society who has already accepted the inclined of divorce rates, the decreased of marriage rates, or homosexual relationships as an alternative lifestyles. These were a new form of family which have been agreed in general and in relation with the changes of women and men roles. The term of family is not easy to be defined because of different definitions exist by societies within countries. Therefore, to understand the definitions of family given by any individual or society, they prevalent posted their definition connected with their own cultural, tradition, religion and social surroundings (Flandrin, 1979; Trost, 1990). For example, sociologist used the cultural atmosphere to define the images of families from their perspective before elucidate them precisely using sociological theories (Gubrium Holstein, 1990; Cheal, 2002). Therefore, the emergence of these groups made the definition of family and its concept become heated debate and wide discussion among scholars. However, none of the term of family has been agreed as complete agreement, despite, lots of approaches and arguments need to be considered in defining so that the term of family not merely confine for a single explanation (Worsley, 1977; Elliot, 1986; Cheal, 2002). Thus, understanding the def initions of family in its political context is seemingly vital according to the ideological concept. According to U.S Bureau of the Census (2000a), definition of family is referred to a group of people that consist more than two persons who lived together in a house and be bounded one another by blood, marriage or adoption. Elliot (1986) notes that family has formed based on a marriage between man and woman and they have consolidated with their children as unity in a house. They are being responsible to each other in giving love, support and care likewise has a sameness identity. A family also can be defined as people who remain living together in a group. They have close relationships and will form generations based on kinship (Cheal, 1988). Another definition of family ascribe that family can be formed when the household constitute couples who are live together without married and those who are single-parents and having children (Gullota et al. 1986). Furthermore, Coleman Cressy (1999) defined family as a group of people by marriage, ancestry or adoption who live together in a common household. Defining a word of family also referred to structures of families either a nuclear family or an extended family. A definition given by Cheal (2002) describes the nuclear family consists a man and woman who got married legally and live together with their children in a house. He therefore claims that this family structure can be called as a basic unit of household production, such as food preparation. There are also definitions that differentiate the word the family and the household. From my point of view, these two words have been foreseen had a similar explanation in spite of both of these words have been given different meaning by writers. The connotation of these words always related with a meaning of a group of people that live together in a same place. Due to this, Ball (1974) defines the household as groups of people that have been tied to live together in a place and them also known as a spatial group. However, families are referred to people who lived together in a place as groups. They are connected to each other by blood and marriage and these groups called a kin group. In Malay language, term family is called keluarga. From my point of view, definition of family in Malay language is different from western perspectives. Understanding the word keluarga has to be related with the meaning from context of Islam and adat (custom). Therefore, keluarga consists groups of husband and wife, grandfather and grandmother, siblings and their children, auntie and uncle and their children who then knowing as close relatives and distant relatives. They are bond with variety of responsibilities, social functioning, unity of law and others. Those are included in these groups constitute with a division of the inheritance of Muslims called Faraid Law System (Ruzita, 2000). Due to this definition, Mahmud (1997) states that keluarga is referring to extended family where this family is a unit social and individual who involved in this unit have a relationship known as kinship. Elsaie (2004) points out that family is a group of human social and they are ties together as members by blood and marriage. Their relationships are pertinent not merely mutual expectation but also mutual commitments. These include rights, obligation, identity and provision, love, caring, respect the eldest, security and others. All these are proposed by religion, enforced by law and observed by the group members. In addition, many of Quran verses stated that marriage is encounter with moral security, social commitment and religion obligations. For instance, one verse from Quran stated: And among his signs is this: He created for you spouses from yourselves that you might find rest in them, and He ordained between you love and mercy. (30-21) Therefore, in my opinion, there were many definitions and descriptions of the term of family given by scholars. It is noteworthy to make clear that the term of family have been defined differently between the western and the Malays perspective. This is more likely because of the differences in cultural and political context likewise the historical background. For Malays, the family are formed between man and women who legally married and they accepted single-parents family. They rejected the definition of family which is referring to cohabitation families and homosexual families. However, for west people, the definition of family is referring to all types of family either by married couples, cohabitation couples or homosexual couples. Despite of the definitions of families are often changed and became a fluidity context in sociology discussions, Silva and Smart (1999) claim that the basic functions of family are inevitably and still remained like in traditional perspectives. For instance, family members were applying the basic functions of family such as becoming supporter to one another physically, emotional and spiritual. Therefore, compared to the past, some of sociologist, policy analyst and service professions staffs were more stress on family functions rather than family structures while discussing about family is what people in family supposedly do as familys members (Bala, 1994). In Malay society, there are ties between adat (custom) and Islamic law that in relation to family functions. According to adat (custom), women were given the responsibilities of domestic chores such as child-birth, child-rearing and cooking, or maintaining relationships within kinship and neighbours. Despite these roles of women in Malay society were defined by adat (custom), the definition of the roles were still connected with men under Islamic construction (Laderman, 1983). Therefore, under Islamic law, for men, their identity were referring to their ability such as preparing sons to become independent head of household in future, controlling the sexuality of wives and daughters and providing economic sources for household (Ong, 1990). Nevertheless, structures of family, functional of family and family relationship in almost each country throughout the world had changed due to modernization since 1960s. Modernization has caused tremendous changes in economic system particularly on the growth of economy which then wittingly and unwittingly has also affecting other systems in society and country. Most importantly and surprisingly, these enormous effects can be seen when the number of women entering paid labour force has increased due to lots of opportunities has been given to women in education. The existence of these situations has changed the male and female relationships and the perceptions of the family. For instance, conjugal roles had changed distinctly; therefore, dual-career families emerged. This has given a new image of family in modern atmosphere nowadays. Ropoport Ropoport (1971) were among the first researchers who have interested to study of dual-career family. Their study showed that the respondents of dual-career family have achieved success at various levels as dual-careerist in their employment. This research also has opened a new discussion subsequently among researchers who previously more interested to concentrate on doing research about single-earner household. Dual-career family have been defined by Ropoport Ropoport (1971) as a family who comprises both husband and wife as heads of household. Both of the spouses will sustain as a family and live together besides pursue their career simultaneously. They also explain that understanding the term of career is vital in order to differ between dual-career family with dual-earner family and dual-worker family. Therefore, social sciences has designated precisely the term of career as any jobs which need high commitments or any qualification. A developmental character will be undergone continuously in dual-career family to achieve their career attainment. This career enhancement was needed by them either to get the highest hierarchy in jobs promotion or in order to become expert in their field. Compared to dual-career family, those couples from dual-worker family and dual-earner family especially women will be involved in working environment merely for economic reasons and not for personal achievements or commitments. They involved in lots of works that bringing profit for them. In addition, comparing this situation with dual-career family, women who came from dual-earner family or dual-worker family are still facing with burdens and stress or negative impacts as a mother and a wife (Ibid). In Malaysia, there is no definition of dual-career family in Malay language. What I had found was all researchers in Malaysia were using the meanings that given by western scholars referring to dual-career family. In some research, I sometimes realize that they also referred dual-career family and dual-earner family or dual-worker family like having a similar meaning (this can be proved in sub topic: previous research of dual career family). However, due to this, to understanding the concept of family and dual-career family are needed so that I can limit my research subject. My research subject is focusing on Malay dual-career family either they are nuclear family or extended family. They also need to fulfil the meaning of family from Islam and adat (custom) definitions. Previous Research of Dual-Career Family The phrase of sphere of generativity by Daniel Weingarten (1984) explained that family and work entail two impacts which considered as complimentary, contradictory, or a combination of both. From my point of view, modernization has introduced new images of family whereby related with reasons, effects or ideas about dual-career family which can be found in several of research. As such, dual-career family emerged when women and men entering the paid labour force and this happened within countries and families. Thus, discussion on family and work has been increased especially when women participated in labour division. A number of studies have been done on family and work where the focus of the studies were more on the implications of women participation in the paid labour force and how it linked and affected their roles in families compared to men. Almost majority of research done on work and family have identified the conflict between the responsibilities of family role and work role (Greenhaus Beutell, 1985). For instance, previous studies state that there were probability of conflict between work and leisure (Staines OConnor, 1980) and between work and self (Holahan Gilberst, 1979a, 1979b). Nock (1987) notes that womens struggle in the last few decades has influenced the idea of women rejecting being a mother or giving priority to the family. Their focuses have immensely changed towards life attainment such as in education, work and become independent person. Therefore, when women entering labor force, both husbands and wives are going to work and have their own career. Consequently, the numbers of dual-career families have enhanced dramatically when women preparing themselves adequately in order to engage with their careers and, this would allow them to be in the world of labour force (Inglehart, 1979). Goldscheider Waite (1991) assert that traditional roles between husbands and wives have changed nowadays. Traditionally, assumption that men as a breadwinner and women as a homemaker are being accepted by all societies. Nonetheless, the assumption has eroded when women also play vital roles in contributing to economy of family. These changes perpetuated division of roles in family system and it has also given an enormous impact on the conjugal roles. Benokraitis (1996) discovers a few impacts exist in the family of dual-worker couples. For example, this type of family has affected the quality of marriage, responsibilities among family members, and children well-being. A study done by Cherlin (1992) indicates that living separated with spouse and divorces are more likely to be happened when women involving in the wage labour force particularly if a wife has a higher salary than a husband. Women also found themselves more independent and less relies on husbands in their life. Not surprisingly, working women often took either unpaid work or work as part-time compared to men if the family have infants because of understanding that women were wives and mothers at home. Due to this, they will still be the person who responsible to their children notwithstanding they are involved in labour force. Men were rarely to do likewise as Lewis (2001) states that this happened because of career setbacks or VanEvery (1995) claims because of a commitment to anti sexist living arrangements. It is generally accepted that modernisation had increased cost of living to the households particularly in big cities and towns. Due to this, families must have a great income to fulfil familys needs. Thus, it seem to be seen that the number of working wives have increased in order to help their husband. Study by (Lewis, 1995b) illustrates that by entering the paid work labour showed that womens contribution to the household was 55 percent in Filipina. The reason they go for work and earn more money is to make sure that their children will have sufficient life. Facing a role conflict by women in dual-career families were often occurs especially when they have to make decisions whether to be a wife or a mother or an employee who pursuing her career. With these multi-tasking responsibilities and overloaded roles, women almost had a great stress. In contrast, men in dual-career families were less burden and stress compared to women. With these multi-tasking responsibilities and over loaded roles, women almost had a great stress. In contrast, men in dual-career families were less burden and stress compared to women. Nevertheless, the conflict that they faced is the lack of nurturing which means they did not get intimate relationships from their wives (Carter Carter, 1995). Study done by Galinsky etal (1993) show that 83% of working mothers and 72% of working fathers were experiencing conflict between handling their job and family issues. Another study reported that new division of labour between men and women emerged and had eroded the traditional division when both working spouses manage their work and family. Husbands or fathers were more likely involved in the family while wives or mothers were struggled with their job demands and limited roles (Michelson, 1983; Pleck,, 1979). Habsah Roziah (2003) stated that their study on Malay working women in Shah Alam has shown clearly how these Malay women were still trying to fulfil their responsibilities at work place and home. Only few of them said that they can managed both roles simultaneously while others found that they will just can successful either at work place or at home if they gave less attention on one of them. They also faced tremendous challenges for the child-rearing in urban area particularly when both of them are working. Finding of this research also found father or husband were seemed to help their wife such as playing with children, doing groceries shopping, sending and fetching children from school rather than involved in domestic chores like washing or cooking. According to the research done by Fatimah (1994), it would be true to say that form middle middle-class Malay households view, conducting and managing the household are still under women responsibilities though they are working. Hochschild (1989) points out men do not share the raising on their children and the caring of the children and the caring of their homes. A part of that, commuter marriage also can be said as one of marriage that emerged because of dual-career family. Both spouses have to live separately from each other for long times because of the career commitments at elsewhere. The reasons of these commitments and living apart notwithstanding still referred them as family (Gertsel Gross, 1984; Newman Grauerholz, 2002, Lesthaeghe, 1995). Therefore, from the previous research done by researchers showed that there were problems, reasons and ideas arose when they discussed about dual-career family. Many of these research saying that the emergence of dual-career families have affected the family institution itself in various aspects. Mostly, the researches more focused on how women deal with challenges and difficulties when they have two roles which are under their responsibilities. Due to this, dual-career family is a topic that drew my attention to do a further study on it by looking at Malay dual-career family. With a new model of framework, I believe that this topic will expand and enhance existing literature frame with suggestion in dual-career family.

La Conciencia de la Mestiza Towards a New Consciousness

In this world of dualities—male-female, whites-other races, subject-object, self-society, among others—we are always confronted with identities. Essentially, these are struggles that co-exist, overlap, cascade and confront each other. Anzaldua’s concept of divided loyalties seeks to find the allies in the other, the Whites. The recognition of the truth is at the foremost of the consciousness call. Instead of disengaging or spreading animosity, Anzaldua aspires to transcend the world of dualities by engaging the â€Å"other† and creating something new out of this experience. Ultimately, I agree with Anzaldua’s concept of divided loyalties, specifically in the discussions on the duality of race.This paper seeks to present Anzaldua’s perspective of the new mestiza and her cognizance of the different struggles of dualities. This discussion will be followed by the discussion of divided loyalties and Anzaldua’s call towards acts of recogniti on and revisiting of buried truths that are indispensable features towards a more dignified humanity.Anzaldua’s argument inductively starts from a description of the self. The fact that the individual of the 21st century has her crisis of self-identity because of the problematic definition of boundaries is enshrined in the statement: â€Å"Because I, a mestiza/ continually walk out of one culture/and into another/ because I am in all cultures at the same time.† (Anzaldua 99) From this initial discussion the attempt to challenge the dualities of race and ultimately of identities is already surfacing. I also envision that this discussion is a vague description of the reality that every human being experience today—that of globalization, not only on the macro-level plane such as the political-economic sphere, but also on the level of the self.While â€Å"being in all cultures† seems like a very beautiful phenomenon, it is actually presented as a confrontatio n or struggle. The presence of different opposing cultural forces takes on the â€Å"self† as its battlefield. There is a clash happening within: â€Å"The ambivalence from the clash of voices results in mental and emotional states of perplexity†¦ The mestiza’s dual or multiple personality is plagued by psychic restlessness.† (100)Imagine this phenomenon of psychic restlessness taking place not just in a single person but collectively happening in commonly held boundaries such as race and culture. We then would have, what Anzaldua calls, un choque or a cultural collision. It is safe to assume that her understanding of un choque is comprehensive considering that she recognized that the struggle for collective identity takes its root on the struggle within the self.One might ask: why is an understanding of the iconic, self-identity-struggling mestiza essential in presenting an argument that would validate the concept of divided loyalties? Simply put the †Å"mestiza connection† is important because the struggle of the mestiza is a struggle of identity, a confrontation between mutually exclusive variables of cultures. Loyalties are given to defined boundaries of an identity; in this case, the boundary is culture. The dilemma of the mestiza lies in her multiple cultural boundaries. Most of the time, the mestiza identity is challenged by paradoxical cultural realities. Divided loyalties exist because of the constant redefinition of the self in the context of â€Å"conflicting information and points of view† (101). Why is there a tolerance for ambiguity? Anzaldua captures this in the statement: â€Å"Rigidity is death.† (101)The concept of divided loyalties elucidates the readers in the intricacies of the dualities of race. Before the â€Å"new consciousness†, people are consumed in the dualities of culture and race but Anzaldua recognized that without a transcendence of this bipolarization, a new consciousness will never be attained. The dual and mutually exclusivist nature of culture is fertile soil for hostility and animosity. The concept of divided loyalties is unique in such a way that the other (i.e. Whites) is perceived as allies instead of enemies.This is what I would call the â€Å"recognition of allies outside the boundaries of our identity.† Next to this recognition is the others’ revisiting of truths that were denied, forgotten or disregarded. Anzaldua affirms this by stating: â€Å"We need you to accept the fact that Chicanos are different, to acknowledge your rejection and negation of us. We need you to own the fact that you looked upon us as less than human, that you stole our lands, our personhood, our self-respect†¦ by taking back the collective shadow, the intra-cultural split will heal.† (107-108).While there is an attempt to seek for allies in â€Å"others† (i.e. enemies), there is also the need for revisiting past injustices. Without re visiting them, there would be reconciliation for the clashes, the un choque, within and without the self. Anzaldua’s call for an acknowledgement of mistakes and recognition of White allies might seem to be an anomalous response to the clash of cultures and yet ushering in a new consciousness calls for a new approach, a possible paradigmatic shift.It is tempting to assume that Anzaldua’s thoughts focus on the differences among the different dualities. The concept of divided loyalties is evidence supporting this fact. It is interesting to understand that divided loyalties show only one side of the multi-faceted and dynamic relation of identities and cultural boundaries. Crucial to the act of defining what makes different groups or individuals unique is also the act of finding the sameness co-existing among these differences.While there is the duality of Anglo and the Mexican, there is also the opposing identities and social constructions based on sexes. Male dominance fe atures strongly in Anzaldua’s discussions. The configurations of identities are complex that an area of sameness (i.e. Mexican culture) can also have independent elements that show differences (i.e. Mexican men and Mexican women). More importantly than posing the question what makes us different, is asking what makes us the same?The mestiza capability of â€Å"walking in and out of different cultures† can present a danger namely having a divided loyalty. Conversely, this same ability of the mestiza enables her to identify with others that are different by probing and looking into boundaries that are common denominators in different cultures. Of the Mexican-Indian difference, sameness can be found. Anzaldua writes, â€Å"It is imperative that mestizas support each other in changing the sexist elements in the Mexican-Indian culture. As long as woman is put down, the Indian and the Black   in all of us is put down. The struggle of the mestiza is above all a feminist on e.† (106).Despite the concept of divided loyalties and the conventional behavior of animosity towards the other, Anzaldua emphasizes on creating avenues of action that would highlight sameness in the midst of differences. This phenomenon actually transfigures the mestiza into someone transcendent of her boundaries. I allude to this as â€Å"reaching out to humanity.†One undeniably appropriate example for divided loyalties is the struggle of indigenous people, specifically Native American Indians, for their identity which is juxtaposed with the desire to belong to the American way of life. Ideally, one might pursue a life exclusively rooted in indigenous cultural identity or to embrace the American dream which leaves indigenous lifestyles behind. Surprisingly, Native American Indians show a hybridization of ideas and cultures. Some might call it a post-modern worldview—taking in, reinterpreting, reimagining and redefining the world and the self as one pleases. Cle arly, when an individual or the collective consciousness of a culture aspires for such hybridization, loyalties are automatically compromised or divided.It is important to reiterate that this new consciousness and new identity should not be seen in a negative way. In spite of the challenges to the indigenous peoples of the world, their identities thrive. Remember, â€Å"Rigidity is death.†Another example for divided loyalties is the diffused way of looking at things, as if we â€Å"have all melted in the pot, but haven’t.† (108). It is a conventional way of thinking for the rest of the world to abhor the US. Americanism, in a cultural sense, is largely detested. Politically, the US remains the world’s hegemonic power although many Americans would deny this as a fact. While Anzaldua does not point this out, the world has become an American mestiza. The countries of the world look at themselves and their clear-cut boundaries of identity are prominent.Howeve r, under this presupposition is the subtle trend towards Americanism, as evident in the world’s knowledge of American culture, love of Brangelina, desire for the American dream, skill of the English language, use of American technology, among other things. While the countries of the world quintessentially retain their identity, the majority have collectively fallen into the concept of divided loyalties. The countries still have their identities, but they take on new forms, they have the ability for mutually exclusive concepts such as nationalism diffuse with Americanism or internationalism.One might consider that the new consciousness ushered is a necessary embrace of the minorities towards its melting into the greater majority. Ironically, the melting happens, and yet the inimitable identities of the selves remain. While Anzaldua believes in compromise such as finding White allies to further the cause of minorities, and the concept of divided loyalties might show how one exc lusive boundary of identity can melt into the boundaries of another, her idea of a new consciousness still recognizes the legitimacy of the struggle of the less powerful. Talking in terms of race, this implies minority-majority conflictions that would need to be addressed. Furthermore, Anzaldua does not conform to passivity in the midst of constant changing of forms. This is indicated in the statement: â€Å"This land was Mexican once/ was Indian always/ and is./ And will be again.† (113).Divided loyalties exist because the boundaries of identities (both of the self and the collective) are no longer defined structures. Conflicting realities will never co-exist, albeit the mestiza has the capacity to transcend its dualities. While divided loyalties can be a threat to the self, it is capable of bringing forth a new beauty of a newly defined identity.Bibliography:Gloria, Anzaldua. â€Å"La Conciencia de la Mestiza, Towards a New Consciousness† Borderlands, La Frontera: Th e New Mestiza. 2nd Edition. Aunt Lute Books:

How Does John Steinbeck Create the Theme of Loliness in of Mice and Men

The Theme of Loneliness in of Mice and Men Summary:    Loneliness plays an important role in John Steinbeck's novel Of Mice and Men. As Steinbeck illustrates through Curley's wife, Candy, and Crooks, companionship and a sense of belonging are vital to human happiness; all three characters face problems and negative feelings because of their loneliness and isolation. [pic] Loneliness is one of the primary themes in Of Mice and Men. Throughout the novel, John Steinbeck shows the enormous effect that loneliness has on the characters. Steinbeck most clearly illustrates this theme through Crooks, Candy, and Curley's wife. Ranch hands are ideal types of people to portray as being lonely, because their constant travel leaves them without someone to talk to or share things with. Steinbeck also shows how important it is for every human being to have a companion. Companionship is necessary in order for someone to live an enjoyable life. Although loneliness affects each one of the characters in Of Mice and Men differently, they all experience negative feelings from their lack of companionship. In Of Mice and Men, no other character outwardly conveys their loneliness more so than Curley's wife. She†¦.. Curly's wife is perhaps one of the most significant themes of loneliness in the novel. She flirts with all the guys on the farm and dresses and acts like a **** because her husband does not love her,leaves her alone all day and she's lonely. Weirdly enough,I felt sorry for her because she is trapped feeling lonely in a loveless marriage,and besides no one on the ranch ever really gives her a chance to be change,they just take one look at her and say â€Å"She's trouble†,or â€Å"I think Curly's wife is a tart†. †¢Crooks is another great theme of lonliness in the novel too. Because Crooks is African-American during the Great Depression,he is left out of the crowd at the ranch,and spends his days all alone in the stable,thus he is called The Stable Buck

New Jersey Colleges Compare ACT Scores for Admission