Menchu herself writes on the first page of the password proper that "My personalized experience is the reality of a whole people" (Burgos-Debray 1). Of course, what separates Menchu from nearly of the rest of her people is that she did evolve into a national and external extender of the struggle against oppressive government. Her motivation is the same that would lead any member of an oppressed group to fight back--rage against the oppressors, yes, simply also and most importantly a sense of rightness and a belief that such justice can be achieved only with organized struggle. An individual may resuscitate a random blow against the oppressor, but only a group of affiliated and organized people sharing car park beliefs will be able to gather enough great power to make any difference in the power dealing between the oppressed and the oppressor. The Indians of Guatemala continue to drop off today, both economically and politically, but without the leadership of Menchu and others their condition would almost certainly be far worse than it is.
A good deal of the book chronicles the suffering of Menchu and her family, from poverty to brutal murder. She also records the organization and body structure of the Indian community itself, which demonstrates that Menchu did non develop her leadership skills in a vacuum, or simply gather them from the dominant husbandry.
In fact, much of Menchu's motivation, beliefs and leadership abil
Confronted by rapid population growth, outbreaks of
Beezley, William H., and Judith Ewell, eds. The Human Tradition in modernistic Latin America. Wilmington, Delaware: Scholarly
Another significant feature of the Indian culture to which Menchu be extensives is the belief that all children belong, in a sense, to the community. In other words, from their earliest memory, a child feels herself an intimate take off of her culture, her surroundings, her community. This sense is deepened by the relationship of the child to the land and to record (Burgos-Debray 7). A deep respect and love for her culture, for her people, for the land and for nature was instilled into Menchu at an early age.
The people's religion is tied to nature through such aspects as the nahual (Burgos-Debray 18). In other words, religion to Menchu was not a separate aspect of life, any more than culture or economy or nature was something separate. When she later canvas the Bible, she drew from its stories the same sense of connection with culture and ancestors that marked her own Indian culture (Burgos-Debray 131). These factors played a primeval role in her development as a committed leader of her people in Guatemala and later as an exile. She genuine a sense of duty not only to the existent but to those who had suffered and died:
The examples of Ocampos and Gabriela Coni demonstrate that Rigoberta Menchu lives and works in a long tradition of women in Latin America who, under contrary circumstances and against different injustices, have fought back, either as individuals or parts of a larger, organized group.
As a child, then, Menchu was beaten(prenominal) with leaders, and, because her mother was a leader, Menchu had a female role puzzle to teach her that women were not expected to remain silent and unresisting in the face of social, economic, and political injustices.
Eventually, watching other Indians suffer (including her father who was jailed many times for his resistance, and others, inclu
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