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Translated Woman tells the story of an unforgettable encounter between Ruth Behar, a Cuban-American feminist anthropologist, and Esperanza Hernández, a Mexican street peddler. The tale of Esperanza's extraordinary life yields unexpected and profound reflections on the mutual desires that bind together anthropologists and their "subjects."
- Sales Rank: #119106 in Books
- Brand: Brand: Beacon Press
- Published on: 2003-05-15
- Released on: 2003-05-15
- Format: Deluxe Edition
- Original language: English
- Number of items: 1
- Dimensions: 8.90" h x 1.10" w x 5.95" l, 1.17 pounds
- Binding: Paperback
- 400 pages
Features
- Used Book in Good Condition
Amazon.com Review
When Cuban American anthropologist Ruth Behar tried to piece together the lives led by women in one Mexican village, she didn't reckon on the stubborn magnetism of Esperanza, who "seemed determined to push her story into my hands and stuff it into my ears, so I could take it back across the border." Translated Woman is a giddy rush of dramatic words from Esperanza herself talking late into the night about the hardships and triumphs of her life. Having barely fled the wrath of her drunken father, she takes up with a philandering wife-beater who keeps her in the Mexican version of purdah, complete with a scolding mother-in-law. Looming starvation and the loss of child after child, which she ascribes to the coraje (rage) her worthless husband riles up in her breast, impels her to leave him. Gradually she carves out enough work as a street peddler to support herself and her children. Great turns of phrase from Behar and Esperanza enliven this unusual account. Skirting volatile feuds between neighbors, Behar worries lest her research get mired in "a nest of old hatreds." Says Esperanza of being penniless, "I almost had to use one hand to cover my front and another hand to cover my back."
From Publishers Weekly
In 1985 Behar, a feminist anthropologist working in Mexico, befriended street peddler Esperanza Hernandez, an Indian rumored to be a witch--townspeople claimed she used black magic to blind her ex-husband after he had regularly battered her and then left her for his mistress. In Behar's novelistic telling of Esperanza's life story, we meet a macha woman whose arrogance alienated her own mother, and whom Behar implausibly casts as a feminist heroine. Esperanza, who found redemption in a spiritist cult built around Pancho Villa, blames her pent-up rage for the deaths in infancy of the first six of her 12 children. She beat up her husband's lover and threw one of her sons out of the household; she also beat a daughter for refusing to support her and disowned another son for having what she considered an incestuous affair with his uncle's ex-mistress. Behar, who teaches at the University of Michigan, strains to find parallels between her own experience as a Cuban immigrant and that of her bellicose subject. Photos.
Copyright 1993 Reed Business Information, Inc.
From Library Journal
A 1988 MacArthur award winner, anthropologist Behar has worked in Mexico since 1982. Translated Woman is the story of Esperanza, a middle-aged Mexican street peddler. Behar edited her conversations with Esperanza to create a personal narrative incorporating her feminist interpretation of this working-class woman's life. Especially interesting is Esperanza's participation in a spiritualist ritual centering on Pancho Villa. Behar also discusses her relationship with Esperanza in terms of class, ethnic, and national barriers. She concludes with a chapter on her own life and career; her discussion of her ethnicity and the status of Latinas in general is excellent. Recommended for most libraries.
- Gwen Gregory, U.S. Courts Lib., Phoenix
Copyright 1993 Reed Business Information, Inc.
Most helpful customer reviews
12 of 13 people found the following review helpful.
Esperanza Shines, Ruth Reflects
By Bob Newman
Esperanza, a poor Mexican street peddlar, is befriended by Ruth, an American anthropologist with Cuban-Jewish roots during the course of Ruth�s fieldwork in Mexico. They become friends, comadres, and Ruth decides to tell Esperanza�s story. Questions arise. Why does Esperanza want to tell Ruth the whole story of her life ? Why does Ruth decide to record it? In what format will Ruth present that story so that North American readers can understand it ? How will Ruth place that story into the framework of the anthropological profession or into the feminist discourse ? Does she have to do that in a traditional way ? Does Ruth have the right to Esperanza's story ? Is she exploiting Esperanza, who, after all, can never come to the USA in person except, in the most unlikely of circumstances, as a servant ? (Ruth can drive down to Mexico more or less at will.) Yes, of course it is Ruth who poses all these questions and then answers them.
The result of these questions is a very interesting and iconoclastic book, which, though at times difficult to read, clearly raises many questions. TRANSLATED WOMAN might be called the archetype of a modern anthropological creation because 1) the author does not hide behind the curtains, but places herself in the center along with the subject and 2)like current Anthropology as a field, it is so full of self-doubt, both personal and professional, that a reader perceives more questions than answers, the main one being, �if Ruth were so full of guilt and indecision about the merits of such a study, why didn�t she just drop it ?� I, for one, thought that if she felt it were wrong, then she shouldn�t have continued, but if she did continue, then hand-wringing and meek self-castigating sentences were unnecessary. Nearly every interaction in our world has either class, race, or sexual components. Are we to refrain from communicating with all but our class, racial, or sexual doubles unless we worry that we are abusing some kind of power ? Exploitation exists, many anthropologists have severely exploited their subjects (as have people of every kind) but it does not follow that all relationships across cultures, from rich to poor society, are therefore exploitative. Common humanity is what counts the most between individuals. The USA certainly exploits Mexico, but that does not make Ruth Behar an exploiter. Collective guilt ? I thought we�d seen the end of that, at least in anthropological circles. With a strong, independent woman like Esperanza, it is very unlikely she would have pursued the connection if she did not feel she also benefitted from it. Ruth,however,persisted in swimming in the pool of uncertainty. She faulted herself for driving to poor Mexquitic village in a new car and then worrying about possible damage. She dressed inappropriately as she accompanied her comadre around the streets and bemoaned her incongruity. She notes how intrusive her photography must have been, but she took the photos. She shopped in expensive stores that her neighbors could never afford and then agonized. Why ? Either you drop the guilt or you don�t do these things. �My guilty gringa thoughts� indeed ! You have to be the person you can live with. These are some things that irritated and puzzled me in what, nevertheless, is a fine book---more than that, a REALLY fine book, which translates autobiography into anthropology, anthropology into literature, and two strange women into friends. I concluded that Ruth needed to grow up a little.
Esperanza tells her life story in her own words, as far as is humanly possible in the translation from Spanish to English. Ruth is so determined to keep Esperanza�s voice present (and I admire Ruth for this) that she allows some considerable repetition and confusion to remain and does not translate a large number of Spanish words. In other sections, Ruth places Esperanza�s story in the context of Mexican culture, relates it to the fascinating cult of Pancho Villa, and to the context of the anthropological discourse in general. These chapters are very insightful, as are the sections in which Ruth talks about the nature of social science writing on Latin American women and of how North American feminists have tended to take control of feminist agenda in Third World countries, seeing women from those nations as sexually-constrained, ignorant, and controlled. She writes. �One of the limitations of North American feminism has been its narrow definition of the kind of knowledge and practice that can be counted as feminist. Can I not speak of Esperanza as engaging in feminist thinking and practice in the way I have ?�(p.297)
Esperanza�s actions and beliefs are �translated�, not only into English, not only across the physical frontier, but into cultural terms that educated Americans can understand. In other words, Ruth becomes an interpreter, and---typically for her---worries that she might become a Malinche (a betrayer of Indian people to the Conquistadores). Finally, Ruth puts her own life into the picture, how she came to Anthropology, how she benefitted from her work, and her own ambivalence. If you have read to this point, you realize that TRANSLATED WOMAN is a highly complex work which can be read for many different purposes, discussed in endlessly different ways. One of the best anthropology books I have read in a long time, despite my criticism. Read it.
6 of 7 people found the following review helpful.
translated book
By K. Baker
This book was amazing. It was a very easy read, not like many ethnographies. It was so refreshing to have the author sit back and let someone else (Esperanza) talk for the first part, to tell us her historia. I also enjoyed the last part, her reflejo, because it showed the reader that she, indeed, is a real person. In doing this I came to see the real process it takes to write an ethnography, all the dillemmas, situations and problems that arrise. Wonderful overall.
5 of 7 people found the following review helpful.
Crossing the Border
By Iva Petrova
This is a beautiful narrative that crosses the boundaries of culture, class and gender to let the reader see life through the eyes of an uneducated Mexican woman. The authors tells the extraordinary story of Esperansa's life and the friendship she developed with her. (The author is a professor of anthropology at the University of Michigan).
In spite of the authors background, the style is rich and unique. The book would be easy read and very entertaining for people able to appreciate women's perceptions and spirituality in unprejudiced manner. I have very different backgound from both the writer and the main character and yet could relate to the story and the experience. It made me re-think my own cross cultural experiences and identity of a woman.
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