Antonio does not quit his imagine being a priest, even though is usually severely disappointed by the Catholic religion. He becomes a diverse kind of spiritual leader, one his people are not quite ready to accept.
Within a dream, Antonio cries out to Jesus as he suffers around the cross: “My God, my own God, for what reason have you forsaken me! ” (Anaya, 233). He is struggling to fully believe in either Catholicism or curanderismo and consequently chooses to combine the two different viewpoints to gain his own answers. Antonio finally becomes “a man of learning” because Ultima acquired predicted.
This individual acquires know-how and understanding along the way to maturity. Antonio appreciates that life is obviously ever changing. He accepts his parents’ faults as well as his brothers’ sins. He knows the extent of misjudgment and accepts that other folks, too, aren’t firm inside their beliefs, while recognizing his own sins. The mix and match of Western and Chicano cultures in his heritage is another conflict Antonio must handle.
The author represents three diverse acculturations: assimilation, integration and rejection (Black, 146). In accordance to Dark, Antonio’s siblings “are assimilated into the Anglo world in manners that cause their prefer to leave la familia and move into the dominant cultural sphere”; mainly because they decline their history, they lose their lifestyle (149). Antonio does a better job of assimilating his ethnic personality with Angle culture through adaptation: “…the innocence which in turn our isolation sheltered could hardly last forever, and the affairs in the town began to reach around our connect and enter into my life” (Anaya, 14).
Antonio begins his compression in school. He retains his heritage by simply speaking Spanish and consuming his traditional Chicano lunch time “of warm beans and several good, green chile covered in tortillas” (Anaya, 54). Although, when he says, “the other kids saw my lunch [and] they laughed and indicated again”, the feeling reminded him of the living of misjudgment (Anaya, 54). It makes him truly feel different till he finally finds good friends who share his Chicano roots and he is able to conquer his solitude. This also helps him to realize that he can live in both worlds.
Antonio strives to master English and stay in college, in direct contrast for the rest of his family. At home, he is knowledgeable about Chicano culture through Ultima’s teachings. She urges him to appreciate the beauty of the land and embrace the ancient wisdom of curanderas.
His family are the course instructors in specific things like personal integrity and the Chicano way of life. Opinion in myth as opposed to the reality presented simply by history also create a discord in Antonio. According to Lamadrid, there exists an important relationship between fantasy and the socio-cultural identity of traditional Chicanos (497). This individual uses cases such as those of la llorona (wailing woman) to specify myth as the “collective interpretation and mediation of the contradictions in the historical and ecological connection with a people” (Lamadrid, 496). This assertion becomes clear in evaluating Antonio’s portrayal of bad and indigenous power; this individual believes La llorona is luring him, but this individual resists and escapes loss of life.
Ultimately, Antonio learns to accept that a lot more the greater truth and recognizes “the tragic consequences of life could be overcome by magical power that exists in the man heart” (Anaya, 237). He remembers Ultima’s teachings, that really help him to “take life’s experiences and make strength from their website and not weakness” (Anaya, 248). As para Mancelos states, Antonio need to “understand lack of of the misconception, the legends, the indigenous beliefs and the power of the earth” and also more traditional faith based beliefs (5). An apocalyptic event – the development of the first atomic bomb for use in World War II overcome – juxtaposes with Antonio’s increasing consciousness.
According to Lamadrid, “the awareness of the characters with the apocalyptic menace of the atomic bomb…demonstrates a true and historical dimension of apocalypse” (500). Upon their arrival, the village girls dress in grieving clothes, insist that the explosive device resembles “a ball of white temperature beyond the imagination, further than hell” and lay the blame on ignorant Anglos: “Man was not designed to know thus much…they contend with God, they will disturb the times of year, they strive to know more than God Himself. In the end, that knowledge they seek can destroy all of us all” (Anaya, 183). The village witnesses the loss of numerous husbands and sons through the war even though the state hosts the very first test of the atomic bomb.
Actually Antonio can be affected since his siblings return from service traumatized. According to the villagers, these are most signs of a great apocalypse necessitating “the dependence on a synthesis…in this new time of crisis” (Lamadrid, 500). Antonio is luckily enough to create his own activity by ongoing his connections to the wasteland and La Virgen sobre Guadalupe, la llorona as well as the brotherhood of the golden carp. His cultural conflicts are resolved because of his synchronicity with Ultima’s perception that the purpose of his life is to do very good. Her final blessing, “Always have the strength to live.
Like life, and if despair goes in your cardiovascular system, look for me personally in the evenings if the wind is gentle plus the owls sing in the hills” are the phrases he will live by(Anaya, 247). Antonio’s maturity comes as a result of completing a journey which alternately takes him away from, and then back to, his history. The clashes of warring factions in the life cause him to question the values and beliefs of each and think of his personal explanation.
Rather than refusing his heritage, Antonio fuses right after and receives a richness of experience and durability of persona. Along with this fresh understating, Antonio looks forward to another based on earlier times but ready to accept new opportunities – an adult outlook certainly. Works Offered Anaya, Rudolfo. Bless Me personally Ultima. New York: Warner Ebooks, 1999.
Dark, Debra W. “Times of Conflict: Bless Me, Ultima as a Story of Acculturation”. Bilingual Assessment, Vol. 25 (2), 2150, pp. 146-159. de Mancelos, Joao. “Witchcraft, Initiation, and Cultural Id in Rudolfo Anaya’s Bless Me, Ultima”.
Revista sobre Letras, serie II, #3, 2004. 129-134. Lamadrid, Enrique R. “Myth as the Cognitive Process of Popular Lifestyle in Rudolfo Anaya’s Bless Me, Ultima”: The Dialectics of Knowledge. Hispania, Vol.
68, No . 3 (Sep. 1985), pp. 496-501. Stone, Kemudian. “An Interview with Rudolfo Anaya”. National Endowment pertaining to the Arts: The top Read. January 4, 2007.
Retrieved Oct 15, 2008 from the NEA website: http://www. neabigread. org/books/blessmeultima/anaya04_about. php. School of New South america. “Writing the Southwest: Rudolfo Anaya”. Gathered October 15, 2008 in the UNM internet site: http://www. unm. edu/~wrtgsw/anaya. code.
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