Introduction
Anzaldua recalls the memoirs of her journey from leaving her home and the path leading back to the place she left on a quest to find solitude and self-identity. The essay entitled “Movements of Rebellion and Cultures that Betray” tells about the personal struggle to cultural upheaval and establishing self-identity and maintaining independence in relation to others. Home culture is defined as the shared symbolic system of learned, attitudes and beliefs that influenced and shape an individual’s identity. On the other hand, oneself is a person’s own definition and perception of himself. These elements will be discussed in examining Anzaldua’s work and establish a link to personal experiences about home culture perception and definition of self-identity.
Home Culture in Relation to Self-Identity
Evidently, personal migration as described in Anzaldua’s work is a symbol of cultural adaptation and an epitome of independency. A person’s identity cannot be segregated into single boxes because they do not fit into just one box; in fact, a person’s identity is a combination of one or more boxes that forms a unique cluster that conveys the picture one’s identity. Primarily, Anzaldua is focused on conveying her lack of identity, which means her perception of self-identity that belongs in a single box. However, it is not the case because Anzaldua embodies a mix of different race and not to mention being a lesbian. “There is something compelling about being both a male and a female, about having entry into both worlds” (Anzaldua 41). The struggle begins when one’s own cultural belief contradicts the sense of diversity. For instance, being a Mexican means a highly devoted Catholic that despises homosexuality. On a more personal note, being a college student, I tend to become more receptive to Anzaldua’s writing due to my hesitation to personally connect.
The idea of not fitting is a common concept to most individual. Granted that I am straight, there will never be a clear understanding of being part of multiple worlds both sexual and racial. However, the inability to determine a concrete identity encompasses an attempt to question if I truly belong to something that I am not. Whether, there is a need to just accept everything that my cultural discourse has taught me seek such belonging from somewhere else. The author has brought a different perspective to feminist literature, which is still driven by the contemporaries of monochromatic subsets of society. However, one thing is clear about, that it is good to acknowledge that even feminists feminism, sexual-orientation minorities are underrated and they are working hard to change it. “As someone who identifies as queer and mixed race, her work was bound to play a pivotal role in the way I construct and understand my identity, the way I live my life, and how I interact with others” (Anzaldua 43).
There is an apparent question of whether the information we learned from our culture alienates concept of our own self. For instance, in most cultures, the role of women is confined in a condition suitable only to serve the benefits of the men in that culture. There is a hint of infringement of the right to personal preference, but cannot be articulated because the culture despises such preference. A good example, is the Catholic and other religious doctrines attributed to culture refuses to accept the natural human diversity within society. In most cases, men hold the power and make the rules that subjects women in it. However, women that refuse to follow men’s rule are labeled as bad girls and become a laughing stock in society.
In Anzalduas’s culture and time, women only few options for women to choose from women becomes a wife, a nun or a prostitute. However, times have change and with out without the apparent nod of the greater socio-cultural discourse, women can choose to become who they wanted to be. Choosing to be educated, successful and even prefer homosexuality cannot be apprehended by one’s home culture. It cane be recalled that Anzaldua chose to be different and defied the rules of her cultural norms. These choices led Anzaldua’s fear of going home “we fear to be abandoned by our mother and culture for not being acceptable” (Anzaldua 42). Being raised as a Catholic, homosexuality is a work of evil and will never have a place in heaven unless repentance was made. Homophobic ideas exist in a religiously influenced culture. However, Anzaldua believes that culture should not impede one’s personal perception of identity. Being raised in a Catholic society and becoming homosexual is a choice and that no one was created to be either. This goes to show that some groups will conform to society’s norms just to feel being accepted and avoid rejection. It brings a thought that those who defy cultural norms feels being alienated by the their own culture and that of dominant culture. For example, female Muslims are compelled to wear their traditional clothing including Abaya to cover their entire body. However, the same cultural practice impedes Muslim women from be more expressive of their thoughts and feelings because their culture insinuates values pertaining to women as objective properties of their husband. It is not surprising that homosexuality among Arab men emerge outside of their cultural boundaries because such preference translates to death within his home culture.
Conclusion
Home culture insinuated by the society we were raised from does not always depict our own personal definition of identity. One cannot be prohibited from choosing the path they wish to take in order to achieve the identity being longed for. There is always a choice for everyone and culture should be the sole basis of constructing identity even if it means being despised.
