{"id":224,"date":"2012-10-03T12:48:52","date_gmt":"2012-10-03T19:48:52","guid":{"rendered":"http:\/\/www.palomar.edu\/pages\/multicultural\/?page_id=224"},"modified":"2023-02-17T12:27:30","modified_gmt":"2023-02-17T20:27:30","slug":"encuentros","status":"publish","type":"page","link":"https:\/\/www.palomar.edu\/ethnicstudies\/encuentros\/","title":{"rendered":"Faculty Video Lectures"},"content":{"rendered":"\n<p>Corridos<\/p>\n\n\n\n<p>The corrido developed as an oral tradition in the last half of the 19th century. The narrative ballad was cultivated along the border, fueled by the cultural conflict left in the wake of the U.S. War with Mexico. These early border ballads, which reached their peak between 1860 and 1910, depicted the exploits of protagonists caught up in these culture wars, often through no desire of their own.<\/p>\n\n\n\n<p>Cultural differences also defined the ways the protagonists were depicted, as heroes or villains, depending on the point of view. To Anglos, they were bandits and outlaws who deserved to be tracked down and imprisoned or killed. To corrido fans, however, they were folk heroes locked in a heroic struggle against the prejudice and brutality of Anglo society.<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<span class=\"embed-youtube\" style=\"text-align:center; display: block;\"><iframe loading=\"lazy\" class=\"youtube-player\" width=\"350\" height=\"197\" src=\"https:\/\/www.youtube.com\/embed\/zyELv-Q69k8?version=3&#038;rel=1&#038;showsearch=0&#038;showinfo=1&#038;iv_load_policy=1&#038;fs=1&#038;hl=en-US&#038;autohide=2&#038;wmode=transparent\" allowfullscreen=\"true\" style=\"border:0;\" sandbox=\"allow-scripts allow-same-origin allow-popups allow-presentation allow-popups-to-escape-sandbox\"><\/iframe><\/span>\n<\/div><\/figure>\n\n\n<p>Curanderos\/Folkhealers<\/p>\n<p><span style=\"font-weight: 400\">\u00a0In the Southwest of the United States, Mexican-American folk traditional medicine continues to exist dating from the Pre-Columbian period until today. The Mexican American community still lives connected to the nurturing womb of their indigenous roots and their complex mythology. Despite living in a high-tech society, in which the shamans of the past are being out-number by licensed medical doctors, Mexican Americans are being expected to move away from traditional medicine, as they become absorbed in this urban and complex North American society. <\/span><\/p>\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<span class=\"embed-youtube\" style=\"text-align:center; display: block;\"><iframe loading=\"lazy\" class=\"youtube-player\" width=\"350\" height=\"197\" src=\"https:\/\/www.youtube.com\/embed\/fqydJfchoFo?version=3&#038;rel=1&#038;showsearch=0&#038;showinfo=1&#038;iv_load_policy=1&#038;fs=1&#038;hl=en-US&#038;autohide=2&#038;wmode=transparent\" allowfullscreen=\"true\" style=\"border:0;\" sandbox=\"allow-scripts allow-same-origin allow-popups allow-presentation allow-popups-to-escape-sandbox\"><\/iframe><\/span>\n<\/div><\/figure>\n","protected":false},"excerpt":{"rendered":"<p>Corridos The corrido developed as an oral tradition in the last half of the 19th century. The narrative ballad was cultivated along the border, fueled by the cultural conflict left&hellip; <a class=\"continue\" href=\"https:\/\/www.palomar.edu\/ethnicstudies\/encuentros\/\">Continue Reading<span> Faculty Video Lectures<\/span><\/a><\/p>\n","protected":false},"author":10905,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"jetpack_post_was_ever_published":false,"footnotes":""},"class_list":["post-224","page","type-page","status-publish","hentry"],"acf":[],"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/P2OLer-3C","_links":{"self":[{"href":"https:\/\/www.palomar.edu\/ethnicstudies\/wp-json\/wp\/v2\/pages\/224","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.palomar.edu\/ethnicstudies\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.palomar.edu\/ethnicstudies\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.palomar.edu\/ethnicstudies\/wp-json\/wp\/v2\/users\/10905"}],"replies":[{"embeddable":true,"href":"https:\/\/www.palomar.edu\/ethnicstudies\/wp-json\/wp\/v2\/comments?post=224"}],"version-history":[{"count":11,"href":"https:\/\/www.palomar.edu\/ethnicstudies\/wp-json\/wp\/v2\/pages\/224\/revisions"}],"predecessor-version":[{"id":1555,"href":"https:\/\/www.palomar.edu\/ethnicstudies\/wp-json\/wp\/v2\/pages\/224\/revisions\/1555"}],"wp:attachment":[{"href":"https:\/\/www.palomar.edu\/ethnicstudies\/wp-json\/wp\/v2\/media?parent=224"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}