Re: Beautiful Puerto Rican Women
Marcelo Eichel
People with low self esteem like Lavoe1 have to grasp on pseudo science to believe that they are greater and more perfect. Eugenics has been proven to be a falsehood. Take into consideration one of the greatest scientific minds today, Steven Hawkings, he would be deemed absolutely inperfect because of his alleles, yet his theories, and writings will survive all the ages of mankind, but this article will fall into the annals of scientific sensationalism. It is a shame that some puerto rican people have to grasp on to so little when they have so much in them. Be real with yourself, Lavoe1 and pick up a genetics book. Sorry that you can not see truth and deception. Your the type of person that rather spend money on a scratch off than on a legitimate education. Be well in your delusion Lavoe1, my kid still believes in Santa too.
Yes, we are indeed a mixture of races.I took a dna test.Much to my surprise, i have 12% jewish ancestry.Also some British.I read that we puerto ricans have jewish ancestry because of the spanish inquisition
During 2002, the rate of cesarean delivery among women at low risk for a cesarean delivery giving birth for the first time in Puerto Rico was 44.8%, nearly three times the Healthy People 2010 target of 15% for women at low risk for a cesarean delivery and nearly double the 22.6% rate for Puerto Rican women at low risk for a cesarean delivery who delivered on the U.S. mainland. The cesarean rate (22%) for first births to all women at low risk for a cesarean delivery who delivered in the United States was similar to that for Puerto Rican women. Cesarean deliveries put women at greater risk for maternal morbidity (1,2) and can lengthen hospital stays and make rehospitalization more likely (2,3). During 2002, among women delivering in Puerto Rico with a previous cesarean delivery, approximately 96% had a repeat cesarean delivery. Whether VBAC or repeat cesarean delivery poses greater risk for a mother and infant is unresolved (7). According to the American College of Obstetricians and Gynecologists, most women with one previous cesarean delivery are candidates for VBAC. However, individual risk factors need to be considered; therefore, the ultimate decision regarding mode of delivery should rest with the patient and her provider (8). Measures to reduce the cesarean delivery rate in Puerto Rico should focus on lowering the rate of primary cesarean deliveries, especially among women at low risk for a cesarean delivery (9).
Why cesarean delivery rates in Puerto Rico are higher and increasing at a faster rate than those among Puerto Rican women delivering on the U.S. mainland is not known. High rates of cesarean delivery also have been reported among women delivering in certain Latin American countries, with rates highest in private hospitals (10). The higher rates in Puerto Rico might be associated with differences in maternal characteristics, attitudes toward cesarean delivery, obstetric practices, or health insurance coverage. Further research is needed to examine these factors and their potential association with rates of cesarean delivery and VBAC among Puerto Rican women.References
In what refers to the literary arena in Puerto Rico, European aesthetic movements such as Romanticism, Spanish Costumbrismo, Realism, and Naturalism simultaneously converged and overlapped in what Enrique Laguerre calls "mestizaje de estilos." (3) Imported philosophical and literary trends from the European metropolis, particularly from Paris and Madrid, were re-interpreted by the Creole intelligentsia in their own terms, adding their experience as a colonized society which gave rise to an autochthonous Creole writing. By the same token, European and North American women's movements from the late nineteenth and early twentieth century also impacted the island. Puerto Rican women from the upper- and middleclasses as well as from the emerging working class began their own social claims and created a genuinely Puerto Rican feminism. I examine how these sociopolitical variables were interpreted and represented in fiction by the intellectual Creole imagination in the context of colonialism, race and gender power relations.
Women intellectuals, although recognized by their contemporaries, had to overcome the limitations imposed upon them by the restrictions of a strongly patriarchal colonial society. Tapia was a fervent supporter of women's rights to citizenship, education, and equal job opportunities. Ten years after Póstumo el transmigrado, Tapia wrote Póstumo el envirginiado (1882) in which his "modern" ideas regarding equal rights for women are voiced. Póstumo el envirginiado was little understood by Tapia's contemporaries, and even today is still set aside, considered by some as having less artistic quality than El transmigrado. Therefore, it continues to be displaced and misunderstood. Póstumo el envirginiado puts forth Tapia's agenda on sexual politics and challenges nineteenth-century conventional representations of gender. The plot takes us back to the adventures of the rebellious spirit of Póstumo. After committing suicide, Póstumo is back in Limbo and very bored. Once again, he transgresses the Celestial order by escaping from the After World to sneak into the streets of Madrid. Póstumo spots a beautiful Andaluza, Virginia. He transmigrates into her body even though he is not authorized to do so. In a violent scene, the spirit of Póstumo forcibly penetrates the body of Virginia. He wrestles inside of her until he chases her spirit away and occupies her body. Póstumo thus exercises the power of self-transformation and creates a spectacle of domination and control by means of torture and violence. Metaphorically, Póstumo rapes the body of Virginia in an act of possession. He plays a double game, not just to satisfy his curiosity to explore a woman's body from the inside out, but he actually transmigrates into a woman's body with the alleged good intentions of understanding her. This contradiction is in the mind of Tapia the writer who attempts to bestow representation to woman from a "masculine-I" and seeks to legitimate women's rights by occupying her very mind and body. Thus Virginia represents a violated female body-she is a colonized space.
Today, Espiritismo and other alternative African religions continue offering a rich vein of literary topics and motifs for Caribbean writers on the islands and in the Diaspora. Worth of mention are contemporary women writers such as Marise Condé, Mayra Montero, Judith Ortiz Cofer, and Dolores Prida who display in their writings a distinct Creole identity and culture.
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