The Talks of the Wind

The dominant images reinforced by the media and business officeful elite groups who control such(prenominal) institutions argon a mental strain of social, political and economic control. As Mendible (289) argues of Hagedorn's society, "In this schizophrenic context, religious and cinematic images, folk myths, public displays, and private desires co-occur and vie for power. Mass-produced images provide the stuff of collective dreams, cultural memories, and politibal control."

For the disenfranchised groups in such a society, saying and power are often stifled through oppression of in the main patriarchal elites who manipulate images of self-interest through the media. In such cultures, marginalized groups like women must often result to alternative, underground forms of expression in order to provide identity and a pith of pitting their individual populates against the "official" version of events perpetuated by elites in the media and other(a) social institutions. In Dogeaters, we see that Rio, Pucha, and their mothers gossip close events of the day. In doing so, they create a form of give-and-take cognise as tsismis (gossip) in Tagalog, a form of talk about that cannot be controlled by elites and is not admitting of men. As Daisy maintains, "Tsismis quickly circulates in capital of the Philippines" (Hagedorn 107).

During the era of slavery, many fe priapic slaves found an alternative heart of expression throu

The borders that women cannot cross are often artificial constructions designed by primarily male elites who use such demarcations to reinforce their deliver power and interests at the expense of marginalized groups. The existence of such social constructions tends to perpetuate myths, stereotypes and other forms of misinformation that serve to undermine the worth and expression of others. In saturnine: Her Story, Hagedorn (173) uses sarcasm to illustrate the misguided way in which others form ideas or definitions of those subjected to such limiting constructions, "You speak English so well. How did you learn so much, swimming from island to island?"

Racial and ethnic stereotypes are but oneness outcome of such arbitrarily cause impressions.

They also serve to increased female vulnerability and subjugation. chatter is often associated with women in a negative manner. However, Hagedorn demonstrates in her kit and caboodle that gossip often serves as one of the few modes of discourse open to women that is free of male definition and control. As one female character says to another in Dogeaters, "Sit down, let's sack up tsismis" (Hagedorn, p. 55). Tsismis is not something males or elites can control and women use this discourse in a positive not negative manner, as a federal agency of asserting identity and pitting their own impressions of events against the "official" versions perpetuated in the media.

In one way, gossip serves as a means of adaptation for women in Hagedorn's work, a method of discourse that enables them to survive the increasing vulnerability and subjugation they experience in an oppressive culture whose men and media marginalize their expression. supreme images in the media and culture often exclude the images of women that women know to be true. Whereas gossip is generally considered to be hearsay, misinformed, and unreliable, hn the works of Hagedorn its genius is inverted as one of the only reliable means of information the women can trust. As Mendible (290)
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