Why are the Latino students late for class? Is a book that investigates tardiness patterns among Latino students in urban school settings. This book is written for educators and researches attempting to understand and intervene with the tardiness culture that exists in some schools. In phase one, an ecological framework is used to analyze a series of narratives gleaned from school observations to show how students learn to be late in the context of various adult and peer relationships. Phase two describes the implementation of a No Punishment Empowerment Intervention (NPEI) based on Glasser s (1965) Reality Therapy Model intended to alleviate the chronic tardiness patterns among Latino students. The NPEI was created to empower both teachers and students with life altering and paradigm shifting remedies which teaches students punctuality and does not punish their tardy behavior. Phase three examines how teachers and students respond to the tardy intervention.
Seminar paper from the year 2005 in the subject American Studies - Culture and Applied Geography, grade: 1,0, Duke University, language: English, abstract: Just a little over ten years ago, the first website became accessible to the public and even though the World Wide Web of today is still in its teens, it has become a phenomenon of virtually global impact. By the mid 1990s, people started to discover the joys of online communication via socalled weblogs or blogs, but blogs really evolved at the turn of the millennium, when the international blogosphere virtually exploded. Anyone could create one, anyone could participate in one, and everyone had at least heard of one. Blogs revolutionized online communication by creating worldwide communities of technology nerds, ambitious writers, and simply those who found an outlet for their exhibitionist tendencies. Decades earlier, in 1981, renowned German philosopher and sociological theorist Jürgen Habermas published his seminal work Theory of Communicative Action, in which he formulates a theoretical framework for societal progress achieved through communication. In the United States of today, progress and the means of communication are inherently White, in fact knowledge and societal power are White. This research is designed to look at the question of democratic empowerment among the Latino minority, this is, whether weblogs provide the Latino immigrant community with means to connect, exchange information, and thus gain social and political influence by the power of knowledge. Is it possible for Latinos in the U.S. to use the medium of weblogs according to Habermas' theory and change the distribution of knowledge and power in American society? Habermas' approach will be described as the theoretical framework for this research paper. It will then be determined how the Latino community in the U.S. could or could not use the weblog as a tool of empowerment.
Why are the Latino students late for class? Is a book that investigates tardiness patterns among Latino students in urban school settings. This book is written for educators and researches attempting to understand and intervene with the tardiness culture that exists in some schools. In phase one, an ecological framework is used to analyze a series of narratives gleaned from school observations to show how students learn to be late in the context of various adult and peer relationships. Phase two describes the implementation of a No Punishment Empowerment Intervention (NPEI) based on Glasser's (1965) Reality Therapy Model intended to alleviate the chronic tardiness patterns among Latino students. The NPEI was created to empower both teachers and students with life altering and paradigm shifting remedies which teaches students punctuality and does not punish their tardy behavior. Phase three examines how teachers and students respond to the tardy intervention.
Aparicio examines the ways first- and second-generation Dominican-Americans in the dynamic northern Manhattan neighborhood of Washington Heights have shaped a new Dominican presence in local New York City politics. Through community organizing, they have formed coalitions with people of different national and ethnic backgrounds and other people of color, tackled local concerns, and created new routes for empowerment. The character of Dominican-American politics has changed since the first large wave of Dominican immigrants arrived in New York in the 1960s. Aparicio shows how second-generation activists, raised and educated in public institutions in the city, have expanded their network to include fellow Dominicans--both in the United States and abroad--as well as other ethnic and racial minorities, such as Puerto Ricans and African-Americans, who share common goals. Offering the perspectives of local organizers and members of Dominican-American organizations, Aparicio documents their thoughts on such issues as education, police brutality, civic participation, and politics. She also explores the ways in which they experience, reflect upon, and organize around issues of race and racialization processes, and how their experiences influence their political agendas and actions. This new story of immigration and empowerment highlights the complexity of any group's political development, making it useful for students of U.S. Latino and youth culture, as well as scholars of urban studies and politics, race, immigration, and transnationalism.
This is the first book to address head-on the question of how Latino/a literature wrestles with the pan-ethnic and trans-racial implications of the 'Latino' label. Refusing to take 'latinidad ' (Latino-ness) for granted, Marta Caminero-Santangelo lays the groundwork for a sophisticated understanding of the various manifestations of 'Latino' identity. She examines texts by prominent Chicano/a, Dominican American, Puerto Rican, and Cuban American writers--including Julia Alvarez, Cristina Garca, Achy Obejas, Piri Thomas, and Ana Castillo--and concludes that a pre-existing 'group' does not exist. The author instead argues that much recent Latino/a literature presents a vision of tentative, forged solidarities in the service of particular and sometimes even local struggles. She shows that even magical realism can figure as a threat to collectivity, rather than as a signifier of it, because magical connections--to nature, between characters, and to Latin American origins--can undermine efforts at solidarity and empowerment. In the author's close reading of both fictional and cultural narratives, she suggests the possibility that Latino identity may be even more elastic than the authors under question recognize.
'Latinx' (pronounced 'La-teen-ex) is the gender-neutral term that covers the largest racial minority in the United States, 17 percent of the country. This is the fastest-growing sector of American society, containing the most immigrants. It is the poorest ethnic group in the country, whose political empowerment is altering the balance of forces in a growing number of states. And yet, Latin barely figure in America's racial conversation-the US census does not even have a category for 'Latino.' In this groundbreaking discussion, Ed Morales explains how Latin political identities are tied to a long Latin American history of mestizaje, translatable as 'mixedness' or 'hybridity', and that this border thinking is both a key to understanding bilingual, bicultural Latin cultures and politics and a challenge to America's infamously black/white racial regime. This searching and long-overdue exploration of a crucial development in American life updates Cornel West's bestselling Race Matters with a Latin inflection.
Bringing Aztlan to Mexican Chicago is the autobiography of Jose Gamaliel Gonzalez, an impassioned artist willing to risk all for the empowerment of his marginalized and oppressed community. Through recollections emerging in a series of interviews conducted over a period of six years by his friend Marc Zimmerman, Gonzalez looks back on his life and his role in developing Mexican, Chicano, and Latino art as a fundamental dimension of the city he came to call home._x000B__x000B_Born near Monterrey, Mexico, and raised in a steel mill town in northwest Indiana, Gonzalez studied art at the School of the Art Institute of Chicago and the University of Notre Dame. Settling in Chicago, he founded two major art groups: El Movimiento ArtÃ stico Chicano (MARCH) in the 1970s and Mi Raza Arts Consortium (MIRA) in the 1980s. _x000B__x000B_With numerous illustrations, this book portrays Gonzalez's all-but-forgotten community advocacy, his commitments and conflicts, and his long struggle to bring quality arts programming to the city. By turns dramatic and humorous, his narrative also covers his bouts of illness, his relationships with other artists and arts promoters, and his place within city and barrio politics.