Chicano Community

Everyone needs something that identifies them, a space where they can truly be themselves without peering eyes and judgement. The idea of Chicano and the community behind is no exception. To have a personal space where community of similar opinions are included are part of their space. History has seen its prejudice against Mexican Americans, through its unequal treatment and demeaning of cultural ideas. Authors and writers, such as Gloria Anzaldua, Rosa Linda Fregoso, and W.E.B. Du Bois attempt to shed light and represent the Latino community that has gone through historical oppression and struggle. To define “Chicano” is impossible, the root idea of it extends far and beyond words and illustrations, as it builds independently inside one’s

There is no right way to explain to another person what being “Chicano” means or refers to. Chicano is not limited to race, color or a group of people. Everything happens consciously but can be represented in physical ways through movements and actions. Historically, being Chicano has been tied to negative connotations which is why this whole movement has been happening for generations. “Culturally, the word Chicano, in the past pejorative and class bound identity, has now become the root idea of a new cultural identity” (Chicano Coordinating Council 1). To be able to call oneself “Chicano”, the root idea must be represented and understood properly. The root is being able to envision yourself having the power and responsibility to create communities. Communities that are self-supporting and built upon similar ideologies and goals set by themselves. This idea of a community is ever-changing in its own right and is never a fixed perception, just as how Chicano has no concrete definition. The main goals of the term Chicano and the community around it is to bring self-determination and awareness to everything that is represented. This is achieved through the practicing of acting and reflecting on the ideas. “…to invert the stigma attached to being a Brown people living in United States and transform that racial heritage into a legacy of pride” (Menchaca 20). Being able to be prideful and conscious

The third space allows for Mexican Americans in accomplishing what was been wished for, a possible ending to racism and inequality ideals that were held against them. “…collective consciousness is the beginning of a long struggle, but one that could, in our best hopes, bring us to the end of rape, of violence, of war” (Anzaldua 80). The third space separates itself into several steps, which one must recognize and understand it they were to acknowledge and be involved in the presence of the space. The steps are all characteristics, the first being, taking inventory of the space; to process and go through the history of their struggles. A struggle being the contradiction of double aims, “…doubtful striving has often made his very strength to lose effectiveness, to seem like absence of power, like weakness” (Du Bois 3). To take in account of everything, then can the next step be known. To break a layer of hatred and negativity that has been built up against their culture and foundation of their lives. “A conscious rupture with all oppressive traditions of all cultures and religions” (Anzaldua 82). To represent properly their heritage and what it means to be Chicano with self-pride and determination is a step closer. Lastly, the people involved and the community must act upon the whole process that is actively being created and