Suchergebnisse

"Mexican cuisine has emerged as a paradox of globalization. Food enthusiasts throughout the world celebrate the humble taco at the same time that Mexicans are eating fewer tortillas and more processed food. Today Mexico is experiencing an epidemic of diet-related chronic illness. The precipitous rise of obesity, diabetes, and metabolic disease--all attributed to changes in the Mexican diet--has resulted in a public health emergency. In her gripping new book, Alyshia Gálvez exposes how changes in policy following NAFTA have fundamentally altered one of the most basic elements of life in Mexico - sustenance. Mexicans are faced with a food system that favors food security over subsistence agriculture, development over sustainability, market participation over social welfare, and ideologies of self-care over public health. Trade agreements negotiated to improve lives have sometimes failed, resulting in unintended consequences for people's everyday lives." - Provided by publisher

According to the Latina health paradox, Mexican immigrant women have less complicated pregnancies and more favorable birth outcomes than many other groups, in spite of socioeconomic disadvantage. Alyshia Gálvez provides an ethnographic examination of this paradox. What are the ways that Mexican immigrant women care for themselves during their pregnancies? How do they decide to leave behind some of the practices they bring with them on their pathways of migration in favor of biomedical approaches to pregnancy and childbirth? This book takes us from inside the halls of a busy metropolitan hospital's public prenatal clinic to the Oaxaca and Puebla states in Mexico to look at the ways Mexican women manage their pregnancies. The mystery of the paradox lies perhaps not in the recipes Mexican-born women have for good perinatal health, but in the prenatal encounter in the United States. Patient Citizens, Immigrant Mothers is a migration story and a look at the ways that immigrants are received by our medical institutions and by our society

On citizenship, membership, and the right to have rights -- Los Comit's Guadalupanos and Asociación Tepeyac: their formation and context -- Our Lady of Guadalupe: the image and its circulation -- El viacrucis del inmigrante and other public processions -- La antorcha Guadalupana/the Guadalupan torch run: messengers for a people divided by the border -- Conclusion: Citizenship for immigrants -- Appendix: A note on methodology and the use of pseudonyms

ABSTRACTThis paper, based on dissertation fieldwork among Mexican migrant organizations in New York, examines differing modes of mobilization in two Bronx parish‐based voluntary associations. Even though the Mexican community in New York is consistently described as "new", "young" and its migration as "recent", there are some migrants who arrived decades ago, in the early 1980s, whose children and grandchildren have been born in the United States and whose experiences are quite different than those of newer migrants. Nonetheless, the network of fraternal societies founded on Guadalupan devotion which together comprises the largest and most visible Mexican organization in the city assumes commonalty of experiences, identity, faith and needs, based on the premise, "We are all undocumented". In this paper I will unpack that "we" using ethnographic data from two Bronx parish Guadalupan committees to examine how a collective we is produced, contested, and complicated through time. What are the implications for the organizational strategies of the city‐wide association if some of the most established activists are no longer undocumented? What kinds of tensions exist within a community imagined to be unified but constantly faced with class and ethnic differences? These organizations posit a "citizenship" premised on all human beings sharing the same mother, the Virgin of Guadalupe, and ensuring the dignity and rights of all, irrespective of migratory status or nationality. What does it mean when some involved in the production of this discourse "regularize" their migratory status and are no longer in need of an alternative mode of citizenship? How effective will assertions of Mexican national identity linked to Guadalupan devotion be among second‐generation youths who are US citizens and have possibly never seen Mexico? What happens when activists begin to say "I was an immigrant"?