Thesis (M.A.)--University of Hawaii at Manoa, 2004. / Includes bibliographical references (leaves 93-97). / x, 97 leaves, bound ill. 29 cm

Thesis (M.A.)--University of Hong Kong, 1994. / Includes bibliographical references.

Thesis (M.A.)--University of Hong Kong, 1994. / Includes bibliographical references. Also available in print.

El objeto de esta tesis será dar cuenta de la circulación/apropiación que ha sufrido el testimonio de Rigoberta Menchú en Estados Unidos y sus efectos en la razón académica, enfocándome fundamentalmente en el debate Stoll/Menchú, del cual inevitablemente tengo que tomar posición. Esto significa que lo aquí escrito no trata tanto de Rigoberta Menchú, como tampoco de un ejercicio de crítica que intente revelar sus estrategias narrativas. Se trata, o constituye, más bien, algo así como un suplemento derrideano, en tanto discusión adicional, pero necesaria, desde el sur sobre lo que ocurre en el norte, a propósito de la narrativa testimonial y las políticas del saber.

Thesis (Ph. D.)--University of Wisconsin--Madison, 2001. / Includes bibliographical references (p. 323-355). Also available on the Internet.

Thesis (Ph. D.)--University of Wisconsin--Madison, 2001. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 323-355).

This project seeks to address issues in cultural politics brought on by difficulties in cross-cultural communication, particularly as these problems manifest themselves in twentieth century Latin American testimonial narratives. By developing a critical line of questioning drawn from Gayatri Spivak's influential article "Can the Subaltern Speak," one aim herein is to analyze and describe the ways in which the narrative, Me Llamo Rigoberta Menchú Me Nació la Conciencia, translated into English as I, Rigoberta Menchú: An Indian Woman in Guatemala, exemplifies the incommensurable nature of cross-cultural discursive attempts. This is done through a twofold method: one, by placing heavy emphasis on the role of the reader as constitutor of meaning in a (textual) discursive transaction between culturally-different agents, and two, by drawing attention to the role of historically-determined interpretive frameworks in the reception and interpretation of Subaltern ennunciative acts. The latter, I argue, is necessary for gaining an adequate understanding of receiving and conveying meaning within cross-cultural paradigms. To this end, as an example of the problems, contextual and methodological, that arise in such communicative attempts between cultures, I take up the academic controversy stirred up by the publication of David Stoll's Rigoberta Menchú and the Story of All Poor Guatemalans. Lastly, I investigate the socio-political implications of such failures in intercultural communication, giving rise to secondary lines of questioning such as finding ways to create favorable conditions for the possibility of genuine cross-cultural dialogue. One possibility, I suggest, is adopting a method of reading/listening which, borrowing from phenomenology, is continually on the way, always unfinished, and lets the life of the subaltern emerge by remaining open, not just to what is said, but to what is left unsaid.

Thesis (Honors)--College of William and Mary, 2008. / Includes bibliographical references (leaves 60-64). Also available via the World Wide Web.

In this dissertation, I autoethnographically explore the Guatemalan traditional blouse, a huipil, as a cultural object of identity, where the objectification of clothing is blurred as intertextual, and can be seen as both object and art. I argue, the huipil is situated within the purview of Latina/o communication studies, contributing to the conversation of a created, a woven, and a worn mestizaje. In chapter two, I discussed the historical significance of Rigoberta Menchú as a key international historical figure. Who preserves the cultural, historical, and political significance a representation of Guatemalan Indigenous women by continuing to wear her full traditional traje. In chapter three, I moved to discussing the performance art works of Regina José Galindo. I worked to construct a historical view of Guatemala for myself as shown through Galindo’s performance art work. I attempted to find answers to Galindo’s understanding of the huipil. In chapter four, I discuss who further contributed to the overall understanding of the huipil as significant to their cultural, historical, and political orientations as women from Guatemala during my research interviews. I developed a sense of the fabricscape woven to construct an identity based on clothing that communicatively segregates the Indigena and Ladina women into those categories. Finally, I turned to the Guatemalan experiences I had as family member, friend, and American scholar focusing on the huipil. The textile that carried me through my journey to and from Guatemala. I dressed the part of the dissertation as I wear this meaning in Mi Huipil and weave this document from and back into that embodied experience.

The aim of this essay is to discover how the protagonist constructs her identity, through her discourse, in the work I, Rigoberta Menchú: An Indian Woman in Guatemala. While the work is considered a testimony, the oral narrative has been modified by the author. Hence in this essay, the work is considered narrative literature, characterised by the narrator as the protagonist. The postcolonial theory of Edward Said is applied, as well as the description of the social structures and the dominant discourse in Latin America, and the concepts of Critical Discourse Studies by Teun Adrianus van Dijk. It has been argued that the discourse by the protagonist, reproduces the existence of the separation between “Us” and the “Others”. The protagonist constructs a discourse where she must break the rules of her own community and adapt to the cultural hegemony of the society, to be able to expand her knowledge and develop herself. In addition, the protagonist creates a discourse in which she must have a pluricultural identity, to be accepted, outside of her community. In conclusion, the protagonist must follow the norms that maintain the social structures of the society, that originate from the colonial era, to be able to attain power.