Relevant bibliographies by topics / Maya in Los Angeles

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Academic literature on the topic 'Maya in Los Angeles'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Maya in Los Angeles"

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Batz, Giovanni. "Maya Cultural Resistance in Los Angeles." Latin American Perspectives 41, no. 3 (2014): 194–207. http://dx.doi.org/10.1177/0094582x14531727.

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Camposeco, Jeronimo, and Allan Burns. "Working Alongside each other for 30 Years: Jeronimo Camposeco, Allan Burns and Maya Communities in Florida." Practicing Anthropology 34, no. 1 (2012): 9–12. http://dx.doi.org/10.17730/praa.34.1.y2xh47743842rx0v.

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Although the Maya Diaspora is often seen as the result of the Civil War in Guatemala during the 1980s, small numbers of Maya were becoming experienced travelers to El Norte from the 1970s. I was a teacher at the Acatec Parochial School of San Miguel starting in 1960, and the people in that area had great economic problems from unproductive lands. Much of the land was stony and the fields were located on the slopes of the mountains, therefore people went to look for temporary work in the lowland plantations. Many people ventured to the nearby cities: Comitan and Comalapa, Chiapas, Mexico, to get clothes, hats, shoes, food and drinks to sell in their villages. One of them, Juan Diego from San Rafael, in one of his trips in early 1970, met a Mexican who told him about economic opportunities in the United States. Afterward they decided to go to Los Angeles, California. Later on, he helped his friend Jose Francisco Aguirre (Chepe) from San Miguel to come to Los Angeles.
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Loucky, James. "Continental Contours of Maya Migration over Thirty Years." Practicing Anthropology 34, no. 1 (2012): 4–8. http://dx.doi.org/10.17730/praa.34.1.n6u451640j376027.

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The history of the Americas is one of inexorable human movement, from the human settling of the hemisphere more than twenty millennia ago, to centuries of mass trans-Atlantic crossings. Recent decades have seen unprecedented migration into cities and across national borders amid expansion and dislocations of a globalized political and economic system. Mesoamerica has long been a primary region of migration. Millions of people are currently on the move or part of families and communities that span borders. They include several hundred thousands of Maya, who are today found across North America—from Baja to Boston, Virginia to Vancouver. This essay addresses the roots and routes of Maya migration, and the community relations that emerge as people move and settle. The 30-year trajectory of Maya in Los Angeles, an early and predominant port-of-entry, illustrates opportunities as well as barriers found in a global metropolis. It is in the diverse destinations where Maya now reside that possibilities also reside for their destiny as a transnational people.
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Moran-Taylor, Michelle J. "Crafting connections: maya linkages between Guatemala’s Altiplano and El Norte." Estudios Fronterizos 5, no. 10 (2004): 91–115. http://dx.doi.org/10.21670/ref.2004.10.a04.

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International migration constitutes one of the most significant phenomena impacting Guatemala today. About a million and a half Guatemalans live and work in rural and urban cities and towns across the United States and Canada. Like many other migrant groups, most Guatemalans sustain strong transnational linkages between their homeland and el norte (the United States). In the Guatemalan example highlighted in this article, such bonds owe much to the long-standing Guatemalan-U.S. historical connections, to the geographic proximity of the country to the United States. Drawing on ethnographic material, this article examines the divergent kinds of transnational connections that Maya indigenous (K´iche´) migrants craft and keep alive between their home community and their two primary destination localities in the United States—Houston, Texas and Los Angeles, California. The article shows the different means of communication and technology, as well as the varying types of transnational organizing —particularly grass-roots efforts— that help shape current linkages between those who go and those who stay. Keyword: Transnational migration, social ties, Guatemalan Maya migration, communications, grass-roots organizing.
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Peñalosa, Fernando. "Trilingualism in the Barrio." Language Problems and Language Planning 10, no. 3 (1986): 229–52. http://dx.doi.org/10.1075/lplp.10.3.01pea.

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RESUMO Trilingvismo en la "barrio": Majaaj indianoj en Losangeleso Majaaj enmigrintoj al Losangeleso, Kalifornio, daǔre submetigas al la procedo de hispanigo, kiu komencigis en Gvatemalo. Ili pli multe uzas la hispanan lingvon ol ili tion faris en Gvatemalo kaj ili plue lernas ĝin en la latina komunumo kie ili loĝas. Krome, tiu plejparte dulingva (majaa kaj hispana) grupo trovigas en komenca stadio de trilingviĝo dum kelkaj, precipe la viroj, infanoj kaj delongaj enmigrintoj, ekakiras la anglan. La virinoj, malpli klerigitaj ol la viroj, uzas la indigenan lingvon pli ofte kaj estas malpli alfabetigitaj kaj malpli kapablaj en hispana kaj angla ol la viroj, eĉ kiam oni tenas en konsidero la nombron de jaroj de klerigo. La estonteco de la majaa en Losangeleso farigas duba car la infanoj rezistas lerni gin kaj estas multe pli malfermaj al lernado de la hispana kaj angla. La nuna stadio de komenca, nestabila trilingvismo eventuale kondukos al pli-malpli stabila hispana-angla dulingvismo. SUMARIO El trilinguismo en el barrio: Los indios Mayas en los Angeles Los inmigrantes Mayas, de los Angeles (California) todavía continûan el proceso de Hispanización que empezaron en Guatemala; como resultado, hablan más Espanol en los Angeles que en su pais nativo, y al mismo tiempo estan aprendiendo más Español en la comunidad latina donde viven. La comunidad latina donde predominantemente hablan Maya y Espanol se esta viviendo trilingue porque ya todos empiezan a aprender el Inglés (especialmente los ninos, los hombres y los residentes con más tiempo). Las mujeres, que tienen una educa-ción menor que la de los hombres, usan su idioma nativo más y estân menos instruidas en Espafiol e Inglés, aun después de varios años de eseuela. El futuro de los Mayas en los Angeles es dudoso porque los ninos se resisten a aprender el idioma Maya, mostrando una mejor disposition para el Espanol y el Inglés. Por lo tanto, el incipiente e inseguro nivel trilingue pude conducir a un nivel bilingue (Espanol-Inglés) más o menos estable.
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Canizales, Stephanie L. "American individualism and the social incorporation of unaccompanied Guatemalan Maya young adults in Los Angeles." Ethnic and Racial Studies 38, no. 10 (2015): 1831–47. http://dx.doi.org/10.1080/01419870.2015.1021263.

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Ibarraran Bigalondo, Amaia. "Wolves, sheep and "vatos locos" : reflections of gang activity in Chicano literature." Journal of English Studies 4 (May 29, 2004): 107. http://dx.doi.org/10.18172/jes.90.

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The difficult social and economical reality of many barrios in the city of Los Angeles, and the outgrowing anger provoked by this situation in many Chicano youngsters, has resulted in the emergence of a strong gang activity. Violence, crime and a deep sense of frustration lead the lives of the members of these groups, who, in an attempt to fight a system that does not count on them, choose to live the dark side of life. The gang, albeit its highly hierarchical system of organization, becomes the safe haven in which these angry young Chicanos seek for shelter and protection, in an often self-destructive way. Always Running (1993) by Luis J. Rodriguez and Locas (1997), by Yxta Maya Murray, expose the extreme and harsh existence of Chicano gangs, its internal and external fights for power, and the subsequent fatal consequences that these often provoke upon its members. The different visions of gang life, symbolized by their male and female protagonists, respectively, offer a rough, though extremely human vision of the dark side of the barrio.
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Bartunek, Jean M. "Mats ALVESSON & Jörgen SANDBERG (2013), Constructing Research Questions: Doing Interesting Research, Los Angeles, CA: Sage." M@n@gement 17, no. 5 (2014): 404. http://dx.doi.org/10.3917/mana.175.0404.

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Chandra, Donny Charles. "ULASAN BUKU." Diegesis : Jurnal Teologi 4, no. 2 (2019): 58–60. http://dx.doi.org/10.46933/dgs.vol4i258-60.

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Hermeneutik, ilmu dan menafsirkan Alkitab ditulis oleh Dr. Muryati Setianto. Beliau menyelesaikan studi program Dok-toral di Sekolah Tinggi Teologi Bethel di In-donesia. Beliau juga pernah menempuh pen-didikan studi program Magister di Inter-national Theological Seminary di Los Angeles, California, USA. Serta meraih gelar Sarjana Teologi di Institut Teologi dan Keguruan Indonesia (ITKI) sekarang ber-nama Sekolah Tinggi Teologi Bethel In-donesia. Penulis adalah dosen tetap di Sekolah Tinggi Teologi Bethel Indonesia dan telah mengampu mata kuliah herme-neutik selama kurang lebih 9 Tahun.
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Wolf, Sonja. "Mara Salvatrucha: The Most Dangerous Street Gang in the Americas?" Latin American Politics and Society 54, no. 1 (2012): 65–99. http://dx.doi.org/10.1111/j.1548-2456.2012.00143.x.

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AbstractMara Salvatrucha (MS-13), founded in 1980s Los Angeles by Salvadoran immigrant youth, is today one of the largest street gangs in North and Central America. In recent years the group has acquired a reputation for extreme brutality and has ostensibly mutated into a fast-expanding, transnational organized crime network with possible ties to international terrorists. Drawing on key concepts in gang research and multiple methodological tools, this article seeks to sharpen understanding of MS-13’s structure and activities. While the group is active in many countries, it is transnational only in a symbolic manner, not in its configuration or span of authority. Impelled largely by Central American gang-suppression policies, MS-13 has evolved from a traditional street gang into a group with organized crime characteristics, but it remains a social phenomenon rooted in urban marginality. Ultimately, a more nuanced picture of Mara Salvatrucha can inform the search for more effective gang policies.
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Dissertations / Theses on the topic "Maya in Los Angeles"

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Corrêa, Cláudia Maria Fernandes. "Ecos da solidão: uma autobiografia de Maya Angelou." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8147/tde-26082009-000822/.

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Este trabalho centra sua atenção sobre a construção identitária por meio da palavra escrita, refletindo sobre o passado por meio da narrativa autobiográfica I Know Why the Caged Bird Sings (1970) da escritora afro-americana Maya Angelou. Utilizamos a obra de Maya Angelou devido ao seu esforço pioneiro em confrontar abertamente seu passado e fazer de suas mazelas pessoais um meio catártico: descer aos infernos, ou à morte para retornar transformada.<br>This work focuses its attention on the construction of identity by means of the written word using the autobiographical narrative I Know Why the Caged Bird Sings (1970) by the afroamerican writer Maya Angelou. We have utilized the work of Maya Angelou due to her pioneering efforts to openly confront her past and use her personal challenges as a cathartic means to descend to the hells or to death so that she could be transformed.
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Alsarhan, Jawaher. "Gender and Racial Empowerment in Selected Works of Maya Angelou." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2019. http://digitalcommons.auctr.edu/cauetds/162.

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This study examines Maya Angelou as a powerful African-American woman in the twentieth century who impacted generations of African Americans. Her biographies and selected works speak strongly and wisely about gender and racial empowerment. This empowerment was sown in her childhood and could be traced throughout her life. It is also a fact that seldom does the realization of one’s race and gender take place at such an early age as with Maya Angelou. She was highly marginalized not only in terms of gender but also in terms of race with acute consciousness.
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Jalal, Kamali Sima. "The caged bird sings on : the political voice of Maya Angelou's autobiographical oeuvre." Thesis, University of Sussex, 2018. http://sro.sussex.ac.uk/id/eprint/78583/.

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Micucci, Sonja. ""Blackness" och "Womanism" : Hur gestaltar Maya Angelous poesi den afroamerikanska språkkulturen samt kvinnan?" Thesis, Uppsala universitet, Litteraturvetenskapliga institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-177354.

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Bartsch, Susanne. "The influence of male-female relationships on the self-development of Maya Angelou /." View online, 1988. http://repository.eiu.edu/theses/docs/32211998878769.pdf.

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Santos, Marcela Ernesto dos [UNESP]. "Mulher e negra: as memórias de Carolina Maria de Jesus e Maya Angelou." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/94065.

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Made available in DSpace on 2014-06-11T19:26:52Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-12-16Bitstream added on 2014-06-13T18:30:46Z : No. of bitstreams: 1 santos_me_me_assis.pdf: 757864 bytes, checksum: 6228de78c6143bf23c2d70acb679a080 (MD5)<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>A produção intelectual do feminismo questionou as representações e os papéis sociais de gênero e também contribuiu para a evolução de uma perspectiva crítica acerca das múltiplas opressões que assolam as mulheres. Entre as minorias femininas que despontaram nesse cenário de articulação, as mulheres negras, com sua escrita engajada e muitas vezes marcada pela autorrepresentação, buscam se inserir no espaço acadêmico e conquistar o reconhecimento de sua obra literária. Nesse sentido, este trabalho pretende fazer uma reflexão crítica sobre a narrativa de memórias das escritoras negras Carolina Maria de Jesus e Maya Angelou, em suas respectivas obras: Diário de Bitita e I Know Why the Caged Bird Sings. Para tanto, levantamos questões relevantes do enredo e enfocamos o trajeto singular das protagonistas negras rumo à conscientização de uma realidade construída em torno das desigualdades de poder. Deste modo, num primeiro momento, refletimos sobre a condição dos afrodescendentes e sublinhamos a situação da mulher negra durante e depois do período escravocrata. Na sequência tratamos da questão da literatura confessional direcionando seu enfoque para as formas diário e memória, a fim de evidenciar suas congruências e diferenças no universo confessional. Por fim, empreendemos um trabalho de análise das obras, em que salientamos pontos importantes e discutimos as trajetórias de cada personagem rumo à autoaceitação.<br>The intellectual production of feminism questioned the representations and social roles of gender and contributed to an evolution of a critical perspective towards the oppression suffered by women. Among the minorities that emerged in this scenery of articulation, the black women with an engaged writing, and also marked many times by self- representation try to put themselves in the academic space and have the recognition of their work as well. In this sense, this work intends to make a critical reflection about the memoirs of the black writers Carolina Maria de Jesus and Maya Angelou, in their respective books: Diário de Bitita and I Know Why the Caged Bird Sings. For that we raised questions concerning the plot and emphasize the black protagonists´ peculiar course towards awareness of a reality built around unequal powers. So, we first consider the black people condition and underline the black women situation before and during slavery time. Secondly, we talk about the confessional literature focalizing the diary and memoir forms in order to make evident their similarities and differences in the confessional universe. At last we attempt to a work of analysis of the books where we point out important items and discuss the characters´ course towards self-acceptance.
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Santos, Marcela Ernesto. "Mulher e negra : as memórias de Carolina Maria de Jesus e Maya Angelou /." Assis : [s.n.], 2009. http://hdl.handle.net/11449/94065.

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Orientador: Cleide Antonia Rapucci<br>Banca: Gizelda Melo do Nascimento<br>Banca: Altamir Botoso<br>Resumo: A produção intelectual do feminismo questionou as representações e os papéis sociais de gênero e também contribuiu para a evolução de uma perspectiva crítica acerca das múltiplas opressões que assolam as mulheres. Entre as minorias femininas que despontaram nesse cenário de articulação, as mulheres negras, com sua escrita engajada e muitas vezes marcada pela autorrepresentação, buscam se inserir no espaço acadêmico e conquistar o reconhecimento de sua obra literária. Nesse sentido, este trabalho pretende fazer uma reflexão crítica sobre a narrativa de memórias das escritoras negras Carolina Maria de Jesus e Maya Angelou, em suas respectivas obras: Diário de Bitita e I Know Why the Caged Bird Sings. Para tanto, levantamos questões relevantes do enredo e enfocamos o trajeto singular das protagonistas negras rumo à conscientização de uma realidade construída em torno das desigualdades de poder. Deste modo, num primeiro momento, refletimos sobre a condição dos afrodescendentes e sublinhamos a situação da mulher negra durante e depois do período escravocrata. Na sequência tratamos da questão da literatura confessional direcionando seu enfoque para as formas diário e memória, a fim de evidenciar suas congruências e diferenças no universo confessional. Por fim, empreendemos um trabalho de análise das obras, em que salientamos pontos importantes e discutimos as trajetórias de cada personagem rumo à autoaceitação<br>Abstract: The intellectual production of feminism questioned the representations and social roles of gender and contributed to an evolution of a critical perspective towards the oppression suffered by women. Among the minorities that emerged in this scenery of articulation, the black women with an engaged writing, and also marked many times by self- representation try to put themselves in the academic space and have the recognition of their work as well. In this sense, this work intends to make a critical reflection about the memoirs of the black writers Carolina Maria de Jesus and Maya Angelou, in their respective books: Diário de Bitita and I Know Why the Caged Bird Sings. For that we raised questions concerning the plot and emphasize the black protagonists' peculiar course towards awareness of a reality built around unequal powers. So, we first consider the black people condition and underline the black women situation before and during slavery time. Secondly, we talk about the confessional literature focalizing the diary and memoir forms in order to make evident their similarities and differences in the confessional universe. At last we attempt to a work of analysis of the books where we point out important items and discuss the characters' course towards selfacceptance<br>Mestre
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Silva, Monaliza Rios. "Maya Angelou e suas afroamericanidades: o ritmo autobiográfico de The Heart of a Woman." Universidade Federal da Paraí­ba, 2011. http://tede.biblioteca.ufpb.br:8080/handle/tede/6184.

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Made available in DSpace on 2015-05-14T12:39:33Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 2916482 bytes, checksum: cd60b020cd6d871b4df162ca92a2c279 (MD5) Previous issue date: 2011-11-10<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>This study aims at investigating the autobiography The Heart of a Woman (1981), by Maya Angelou, written under the discoursive strategies of a testimonial. One considers the discussions of both cultural identity (HALL, 2006), and liquid post-modernity (BAUMAN, 2001) in order to demonstrate the multiple identity of Maya Angelou, who is immersed into subjectivity. One also refers to both self-writing, and life stories statements presented by Foucault (1992), and Bourdieu (1996). Such authors discuss the quests of illusion upon writing autobiographical genres, once that they are not referred to referential point of views. Starting from concepts of autobiographies in the testimonial format, presented by authors, such as: Nara Araújo (1994), George Yúdice (1992), Joanne Braxton (1989), and Lyman Hagen (1997), one perceives that the autobiography herein referred to lies on discoursive strategies of chronicled testimonials, which is under the perspective of black women writing. These testimonials certify a register of memories in the text. Moreover, one observes a narrative aesthetics which dialogues with terms of music, for instance, rhythm, in The Heart of a Woman. On being so, one searches for a methodological approach which meets the aims before mentioned in authors, such as: Steven Paul Scher (1992), and Solange de Oliveira (2002) due to this rhythmic narrative. To do so, one uses elements of both textuality, and stilystics in language.<br>Esta pesquisa tem o objetivo de investigar a autobiografia The Heart of a Woman (1981), de Maya Angelou, escrita sob a discursividade do testemunho. Ao se utilizar das discussões sobre a identidade cultural (HALL, 2006) e da pós-modernidade líquida (BAUMAN, 2001), espera-se demonstrar a multiplicidade identitária de Maya Angelou imersa em suas marcas de subjetividade. Cabendo, ainda, a égide da escrita de si e das histórias de vida, teóricos como Foucault (1992) e Bourdieu (1996) problematizam a questão da ilusão de se escrever gêneros autobiográficos sob o viés da referencialidade. A partir dos conceitos de autobiografias de testemunho de autores como Nara Araújo (1994), George Yúdice (1992), Joanne Braxton (1989) e Lyman Hagen (1997), percebe-se que a autobiografia mencionada se estabelece na discursividade do testemunho em crônicas, sob a vertente da escrita de mulher negra que imprime um registro memorialístico no texto. Ademais, observa-se em The Heart of a Woman uma estética de narrativa que dialoga com a musicalidade. Desta forma, busca-se em autores como Steven Paul Scher (1992) e Solange de Oliveira (2002) uma abordagem metodológica de investigação de modo a demonstrar esta narrativa de ritmos, através da textualidade e do uso de elementos estilísticos da língua.
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Santos, Marcela Ernesto [UNESP]. "Resistindo à tempestade: a interseccionalidade de opressões nas obras de Carolina Maria e Maya Angelou." Universidade Estadual Paulista (UNESP), 2014. http://hdl.handle.net/11449/123321.

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Made available in DSpace on 2015-05-14T16:53:21Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-12-05Bitstream added on 2015-05-14T16:58:57Z : No. of bitstreams: 1 000822828_20161205.pdf: 69648 bytes, checksum: ef0c57bdfdf326e255ab28238d28e5b7 (MD5) Bitstreams deleted on 2016-12-06T15:11:20Z: 000822828_20161205.pdf,. Added 1 bitstream(s) on 2016-12-06T15:12:03Z : No. of bitstreams: 1 000822828.pdf: 771544 bytes, checksum: 2e449eebea6e7538bb49de8d1679feb5 (MD5)<br>Este trabalho, valendo-se da leitura das obras I know why the caged Bird sings(1969), Gather together in my name(1974), de Maya Angelou, Diário de Bitita(1982) e Quarto de Despejo(1960), de Carolina Maria de Jesus, tem por objetivo evidenciar a escrita autobiográfica como a forma de expressão que não apenas traz à baila relatos preciosos acerca das mazelas enfrentadas pelas personagens, mas também que sinaliza a tripla opressão vivida pelas mulheres negras. De fato a hierarquia de gênero, raça e classe direcionou as mulheres negras para a fronteira dos acontecimentos, forjando muitas vezes a verdade dos fatos, calando e subjugando as vozes afro-femininas. Nesse sentido, demonstraremos que a opressão por causa da raça, do gênero e da classe social influencia a própria condição existencial das autoras que, por meio de experiências traumáticas, têm suas identidades massacradas. Com o intuito de resgatar a identidade e a subjetividade perdida, Carolina Maria de Jesus e Maya Angelou escrevem e (re)constroem um eu que, mesmo fragmentado pelas vicissitudes da vida, é capaz de expressar seu grito por meio da escrita. Acima de tudo, a interseccionalidade de opressões torna-se a grande temática das obras em questão, e pode ser entendida como uma realidade social conflitiva e tensa, que se quer transformada<br>This thesis aims to take a reading of the works I know why the caged bird sings(1969),Gather together in my name(1974) by Maya Angelou, Bitita´s Diary(1982) and Child of the Dark(1982) by Carolina Maria de Jesus revealing autobiographical writing as a form of expression that not only brings up precious stories about the difficulties faced by characters but also signaling the triple oppression experienced by black women. In fact the hierarchy of gender, race and class black drove black women to the border of events, often forging true facts, subduing and silencing the afrofemales voices. Accordingly, we demonstrate that oppression due to race, gender and social class influence the existential condition of the authors who through traumatic experiences have massacred their own identities. In order to rescue the lost identity and subjectivity, Carolina Maria de Jesus and Maya Angelou write and (re) construct a self that even fragmented by the vicissitudes of life is able to express their scream through writing. Above all, the intersectionality of oppressions becomes the major theme of the works in question, and can be understood as a confrontational and tense social reality that is either transformed
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Santos, Marcela Ernesto. "Resistindo à tempestade : a interseccionalidade de opressões nas obras de Carolina Maria e Maya Angelou /." Assis, 2014. http://hdl.handle.net/11449/123321.

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Orientador: Cleide Antonia Rapucci<br>Banca: Kassandra da Silva Muniz<br>Banca: Jarbas Vargas Nascimento<br>Banca: Rubens Pereira dos Santos<br>Banca: Márcio Roberto Pereira<br>Resumo: Este trabalho, valendo-se da leitura das obras I know why the caged Bird sings(1969), Gather together in my name(1974), de Maya Angelou, Diário de Bitita(1982) e Quarto de Despejo(1960), de Carolina Maria de Jesus, tem por objetivo evidenciar a escrita autobiográfica como a forma de expressão que não apenas traz à baila relatos preciosos acerca das mazelas enfrentadas pelas personagens, mas também que sinaliza a tripla opressão vivida pelas mulheres negras. De fato a hierarquia de gênero, raça e classe direcionou as mulheres negras para a fronteira dos acontecimentos, forjando muitas vezes a verdade dos fatos, calando e subjugando as vozes afro-femininas. Nesse sentido, demonstraremos que a opressão por causa da raça, do gênero e da classe social influencia a própria condição existencial das autoras que, por meio de experiências traumáticas, têm suas identidades massacradas. Com o intuito de resgatar a identidade e a subjetividade perdida, Carolina Maria de Jesus e Maya Angelou escrevem e (re)constroem um eu que, mesmo fragmentado pelas vicissitudes da vida, é capaz de expressar seu grito por meio da escrita. Acima de tudo, a interseccionalidade de opressões torna-se a grande temática das obras em questão, e pode ser entendida como uma realidade social conflitiva e tensa, que se quer transformada<br>Abstract: This thesis aims to take a reading of the works I know why the caged bird sings(1969),Gather together in my name(1974) by Maya Angelou, Bitita's Diary(1982) and Child of the Dark(1982) by Carolina Maria de Jesus revealing autobiographical writing as a form of expression that not only brings up precious stories about the difficulties faced by characters but also signaling the triple oppression experienced by black women. In fact the hierarchy of gender, race and class black drove black women to the border of events, often forging true facts, subduing and silencing the afrofemales voices. Accordingly, we demonstrate that oppression due to race, gender and social class influence the existential condition of the authors who through traumatic experiences have massacred their own identities. In order to rescue the lost identity and subjectivity, Carolina Maria de Jesus and Maya Angelou write and (re) construct a self that even fragmented by the vicissitudes of life is able to express their scream through writing. Above all, the intersectionality of oppressions becomes the major theme of the works in question, and can be understood as a confrontational and tense social reality that is either transformed<br>Doutor
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Books on the topic "Maya in Los Angeles"

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Shapiro, Miles. Maya Angelou. Chelsea House, 1994.

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Maya Angelou. Chelsea House, 1994.

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Shuker, Nancy. Maya Angelou. Silver Burdett Press, 1990.

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Harper, Judith E. Maya Angelou. Child's World, 1999.

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Maya Angelou. The Child's World, 2009.

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Maya Angelou. Lerner Publications Company, 2006.

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Kite, L. Patricia. Maya Angelou. Lerner Publications, 1999.

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Maya, Angelou. Conversations with Maya Angelou. University Press of Mississippi, 1989.

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Shuker, Nancy. Maya Angelou: America's poetic voice. Blackbirch Press, 2001.

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Maya Angelou: Greeting the morning. Millbrook Press, 1994.

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Book chapters on the topic "Maya in Los Angeles"

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Ensslen, Klaus. "Angelou, Maya." In Kindlers Literatur Lexikon (KLL). J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_4815-1.

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Canizales, Stephanie L., and Brendan H. O’Connor. "From Preparación to Adaptación: Language and the Imagined Futures of Maya-Speaking Guatemalan Youth in Los Angeles." In Educational Linguistics. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79470-5_6.

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Ensslen, Klaus. "Angelou, Maya: I Know Why the Caged Bird Sings." In Kindlers Literatur Lexikon (KLL). J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_4816-1.

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Cavalcanti, Thiago José Bezerra. "Maya." In Encyclopedia of Latin American Religions. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-08956-0_39-1.

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Cavalcanti, Thiago José Bezerra. "Maya." In Encyclopedia of Latin American Religions. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_39.

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Dwivedi, Amitabh Vikram. "Maya." In Encyclopedia of Psychology and Religion. Springer Berlin Heidelberg, 2019. http://dx.doi.org/10.1007/978-3-642-27771-9_200239-1.

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Dwivedi, Amitabh Vikram. "Maya." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200239.

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Roy, Gitanjali. "Maya." In Hinduism and Tribal Religions. Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-1036-5_135-1.

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John, Geraint, and Dave Parker. "Los Angeles." In Olympic Stadia. Routledge, 2019. http://dx.doi.org/10.4324/9781315518053-13.

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John, Geraint, and Dave Parker. "Los Angeles." In Olympic Stadia. Routledge, 2019. http://dx.doi.org/10.4324/9781315518053-24.

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Conference papers on the topic "Maya in Los Angeles"

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Suhadi, Agung, Kiagus Baluqiah, and Yupika Mariansyah. "The Comparative Analysis of Feminism Thought In Poems of Maya Angelou and Audre Lordre." In Ninth International Conference on Applied Linguistics (CONAPLIN 9). Atlantis Press, 2017. http://dx.doi.org/10.2991/conaplin-16.2017.33.

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Ejupi, Vlera, and Halil Bashota. "The Cosmopolitan echo of Maya Angelou in her novel ``I Know Why the Caged Bird Sings``." In University for Business and Technology International Conference. University for Business and Technology, 2018. http://dx.doi.org/10.33107/ubt-ic.2018.135.

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Cascio, WE, LC Katwa, WS Linn, et al. "Effects of Vehicle Exhaust in Aged Adults Riding on Los Angeles Freeways." In American Thoracic Society 2009 International Conference, May 15-20, 2009 • San Diego, California. American Thoracic Society, 2009. http://dx.doi.org/10.1164/ajrccm-conference.2009.179.1_meetingabstracts.a1175.

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Garbo, Greta M. "Use of liposomes, emulsions, or inclusion complexes may potentiate in-vivo effects of SnET2." In OE/LASE '90, 14-19 Jan., Los Angeles, CA, edited by Thomas J. Dougherty. SPIE, 1990. http://dx.doi.org/10.1117/12.17655.

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Baker, Jason, and Wilson C. Hsieh. "Maya." In the ACM SIGPLAN 2002 Conference. ACM Press, 2002. http://dx.doi.org/10.1145/512529.512562.

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Kim, Harksoo, Kyungsun Kim, Gary Geunbae Lee, and Jungyun Seo. "MAYA." In the workshop. Association for Computational Linguistics, 2001. http://dx.doi.org/10.3115/1117856.1117858.

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Wood, Aylish. "Visualizing Maya." In Electronic Visualisation and the Arts (EVA 2012). BCS Learning & Development, 2012. http://dx.doi.org/10.14236/ewic/eva2012.24.

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Pourmovahed, Ahmad, and Hamid Nejad. "An Economic Analysis of Stationary Fuel Cell Power Plants." In ASME 2005 International Mechanical Engineering Congress and Exposition. ASMEDC, 2005. http://dx.doi.org/10.1115/imece2005-81786.

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Fuel cells are often credited for being quieter, cleaner, more reliable and more efficient than traditional power plants. They may be used as the primary source of power or as a back-up system with significant benefits. They have potential for producing financial savings when used to produce electricity. The objective of this study was to determine the feasibility of using a 250-kW stationary fuel cell system as the primary provider of electrical power at an industrial facility. Additionally, the cost and payback period for such a system including hook up and maintenance were estimated. The biggest drawback to stationary fuel cells is the high initial cost. However, coupled with incentives such as rebates and cogeneration opportunities, select locations in the country may be suitable candidates for implementation. In addition, the type of application and power load cycle are key factors in selecting an appropriate fuel cell type. Most fuel cells favor operating continuously as they are not designed to withstand intermittently changing loads and their efficiencies and life time drop if they are cycled on and off. The only currently viable option is to select a facility located in a “fuel cell friendly” state with a minimum (base) electric demand of 250 kW, 24 hours a day, 5 days a week. The fuel cell would operate based on a “base load strategy”, providing electrical/thermal energy at a constant rate. A detailed economic analysis was carried out. It indicates that the payback period for a currently available large stationary fuel cell system installed in California is over 20 years in Los Angeles and about 15 years outside Los Angeles. This is primarily due to lower electric rates in Los Angeles. Despite multi-year programs providing various funding to assist this new technology, without significant cost reduction by fuel cell developers, no large-scale economic deployment of stationary fuel cells will be viable.
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Zhai, Zhiqiang. "Numerical Study of Optimal Building Scales With Low Cooling Load in Both Hot and Mild Climatic Regions." In ASME 2006 International Solar Energy Conference. ASMEDC, 2006. http://dx.doi.org/10.1115/isec2006-99003.

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Natural ventilation is one of the primary strategies for buildings in hot and mild climatic regions to reduce building cooling energy requirement. This paper uses a building energy simulation program and a computational fluid dynamics program to investigate the influence of building scales on building cooling energy consumption with and without natural ventilation. The study examines the energy performance of buildings with different L/W and H/W ratios in both Miami, FL and Los Angeles, CA. The simulation results show the varying trends of natural ventilation potential with increased building scale ratio of L/W and H/W. The comparison of the predicted energy consumptions for twenty buildings discloses the most energy-efficient building scales for rectangular-shape buildings in both hot and mild climates with and without natural ventilation. The study indicates that natural ventilation is more effective in mild climates than in hot climates, which may save cooling energy by 50% and vent fan energy by 70%. The paper analyzes the most suitable seasons for natural ventilation in Miami and Los Angeles. Further simulations indicate that extra cooling benefits associated with more natural ventilation cannot compensate additional heat gains through larger windows.
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Robinson, Brian S., and M. Keith Sharp. "Space Cooling Potentials for Ambient Energy Sources Across the US." In ASME 2011 5th International Conference on Energy Sustainability. ASMEDC, 2011. http://dx.doi.org/10.1115/es2011-54419.

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While solar energy provides a source for passive space heating across a variety of climates, other ambient energy sources may be more appropriate for passive space cooling. These ambient resources include ambient air at dry-bulb and wet-bulb temperatures, ground temperature at locations where the soil is cooler than the indoor comfort temperature, and night-sky radiant temperature, which is substantially lower than ambient air in most climates. The focus of this study was on comparing these sources to cooling loads across climates in the US. Using a degree-day approach, annual cooling potentials were calculated for over 800 TMY3 locations. Color-themed maps for each ambient source at several indoor comfort temperature ranges were constructed as visual references for design purposes. In addition, eight US cities (Denver, CO, Los Angeles, CA, Louisville, KY, Madison, WI, Miami, FL, New Orleans, LA, Phoenix, AZ and Washington DC) were selected to represent a range of climate characteristics, including seasonal ambient temperature, diurnal temperature swings, humidity and sky clearness. For each city, an ambient potential to cooling load ratio (ALR) was calculated, with the potential based on an indoor comfort temperature range of 68°F – 72°F and the load calculated with a base temperature of 65°F. ALR, which neglects phase lags between source and load and the associated need for thermal storage, exceeded one for dry-bulb air and for ground temperature for all locations except Miami, New Orleans and Phoenix. Wet-bulb ALR exceeded one for all locations except Miami, and sky ALR exceeded one for all locations. Finally, the effect of limited thermal storage was estimated by calculating daily ambient source fraction, fas, which is the daily ambient cooling potential divided by the daily cooling load. fas thus approximates the cooling potential of systems with one day’s worth of thermal storage, and has an upper limit of one. Fas, the annual sum of fas, equaled one for ground temperature for Los Angeles and Madison and for sky temperature for Denver and Los Angeles. Fas for ground temperature was above 0.9 for all locations except Miami, New Orleans and Phoenix. Fas for sky temperature exceeded 0.6 for all locations. By utilizing all possible combinations of ambient sources, half of the selected locations attained Fas equal to one and the minimum for all locations still exceeded 0.65.
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Reports on the topic "Maya in Los Angeles"

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Canizales, Stephanie L. Support and Setback: Catholic Churches and the Adaptation of Unaccompanied Guatemalan Maya Youth in Los Angeles. Center for Migration Studies, 2016. http://dx.doi.org/10.14240/cmsesy110316.

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Schmidt, Eugene W. The California Army National Guard and the Los Angeles Riot, April and May 1992. Defense Technical Information Center, 1993. http://dx.doi.org/10.21236/ada264662.

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Nelson, Harold E. An engineering view of the fire of May 4, 1988 in the First Interstate Bank building Los Angeles, California. National Institute of Standards and Technology, 1989. http://dx.doi.org/10.6028/nist.ir.89-4061.

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Catepillan, Ximena, and Waclaw Szymanski. Maya Calendar Conversions. The MAA Mathematical Sciences Digital Library, 2010. http://dx.doi.org/10.4169/loci003536.

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Monteferrante, Sandra. Maya Cycles of Time. The MAA Mathematical Sciences Digital Library, 2007. http://dx.doi.org/10.4169/loci003886.

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Sarah Newman, Sarah Newman. Islands and Resilience: A Maya City After “Collapse”. Experiment, 2016. http://dx.doi.org/10.18258/7929.

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Sweeney, Liam. Reflecting Los Angeles, Decentralized and Global: Los Angeles County Museum of Art. Ithaka S+R, 2018. http://dx.doi.org/10.18665/sr.306187.

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Shell-Gellasch, Amy, and Pedro J. Freitas. When a Number System Loses Uniqueness: The Case of the Maya. The MAA Mathematical Sciences Digital Library, 2012. http://dx.doi.org/10.4169/loci003883.

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Shannon, Kelly, and Christina Hood. South Los Angeles Wetland Park. Landscape Architecture Foundation, 2016. http://dx.doi.org/10.31353/cs1130.

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Kirose, Getachew. Animating a Human Body Mesh with Maya for Doppler Signature Computer Modeling. Defense Technical Information Center, 2009. http://dx.doi.org/10.21236/ada500578.

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