While traditional Chicano identity was originally conceived as the backbone of the 1960s Chicano Civil Rights Movement, it is still an essential part of the Mexican-American identity today. The Chicano identity was important in unifying the broad base of Mexican people in America, allowing Chicanos today to grasp their heritage and refrain from assimilating into an Anglo-American culture. Rather than change, the definition of Chicano identity has progressed in order to accommodate to the environment of today’s society. The traditional Chicano identity, amidst the turbulent era of the “Sixties,” centered on a cultural nationalistic standpoint. Although at the time, nationalism was essential to unifying a wide group of people, it also came with …show more content…
segregating groups of people that were not considered equal in the traditional Chicano heritage, including women and homosexuals. The Chicano identity today, however, puts less emphasis on nationalism and more stress on equality. Prior to the publication of the poem “I Am Joaquin” by Rodolfo “Corky” Gonzales in the 1960s, there was no concrete Chicano identity.
Early attempts to unify and organize against the oppression Mexican-Americans faced “were diverse and represented a variety of political viewpoints” (10/22/14). Evidently, Mexican-Americans had a common cause of gaining equal rights and opportunities, both socially and economically, but before “I Am Joaquin,” attempts at unification were futile. “I Am Joaquin” not only unified the vast of Mexican-American people and cause, but also appropriated an identity that all Mexican-Americans could stand by, as seen through the lines, “La Raza! / Mejicano! / Espanol! / Latino! / Chicano! / Or whatever I call myself / I look the same / I feel the same/ I cry/ And / Sing the same.” The concept of Chicanismo, or an embodiment of the varying aspects of Chicano culture, heritage, and identity, emerged from this poem. It was monumental in the beginnings of the Chicano Movement, so much so that it was considered the “collective song” of Chicanos (10/8/14). Before, Mexican-Americans were individuals striving for equal socioeconomic standards, but with their new “anthem,” they became a collective identity. The publication of “I Am Joaquin” became the pivotal point in which the term Chicano transitioned from being derogatory to prideful. It instilled a sense of pride in preserving the Chicano culture and also a rejection of assimilation in Anglo-American
culture. The traditional Chicano identity appropriated by “I Am Joaquin” emphasized three critical facets, the first of which was a pride in traditional Mexican culture and heritage. Identifying as Chicano meant recognizing the idea of “mestizaje,” or the mixing of Spanish and indigenous cultures that occurred during the Spanish Conquest. This cultural pride also underscored the importance of its indigenous heritage of Mexicans, prior to the conquest by Spain (10/8/14). The emphasis on pride in Mexican indigenous culture is integral to the Chicano identity in that it reinforced the idea that being Chicano did not mean that you were subordinate to any other race. During the 1960s, the Chicano Civil Rights Movement emphasized this cultural pride to a nationalistic level. Chicano cultural nationalism is important in an American society that regards Chicanos as “cultural deficits.” This ideology asserted that any preservation of Chicano culture was defective and in order to rise in the American socioeconomic ladder, Chicanos had to reject their “backwards” heritage (10/22/14). Pride in Mexican culture was important because it denied the superiority of Anglo-Americans and assimilation into their culture. When a social group considers itself to be subordinate to a different social group, the subordinate group tends to assimilate into the dominant group (Hurtada & Gurin, Ch.2). Given this, cultural nationalism is important in its rejection of the notion that Chicano culture is inferior. Therefore, when someone identifies as Chicano and has strong pride in his or her culture, they are less likely to assimilate into American culture. Although cultural nationalism emphasized the equality of Chicano culture with any other culture, it also supported the inequality of Chicanas and homosexuals. Mexican culture maintains the social construct of patriarchy, both in the household and in society. Thus a pride in traditional Mexican heritage is in essence also a pride in a patriarchal society, discriminatory of women. The traditional Chicano identity emphasized the importance of cultural pride in order to atone for the oppression that Chicanos faced in American society. And yet, in its own culture, it oppressed its own women. Chicanas were excluded from the Chicano movement because traditional Mexican culture, which Chicanos prided in, deemed them unworthy and subordinate. Chicanas rejected the idea of cultural nationalism because it was used to “legitimate the patriarchal abuse of power and authoritarianism” (Blackwell 94). Thus while the conventional definition of Chicano identity affirmed Chicano culture in an American society, it was limited in its preservation of the discriminatory patriarchal system. This discrimination was also seen in the lesbian, gay, bisexual, and transgender community. The nationalistic view of the Chicano movement, in which any deviation from traditional Mexican culture was scorned, also applied to homosexuals. Lesbians were oppressed and isolated to the point that they could not express their true identities and lived in “the midst of the most hostile environments” (Ruiz 121). Chicano cultural nationalism was focused exclusively on the affirmation of traditional Mexican culture, so much so that in the process Chicanos oppressed critical members of their own social group. Once again, a focus on traditional heritage has come with the price of segregation. Although a strongly nationalistic position was necessary during the 1960s generation, today cultural pride should also come with a rejection of certain discriminatory aspects of traditional culture such as patriarchy and homophobia. The second and third aspects of traditional Chicano identity are less controversial and more important in today’s Chicano movement. These aspects include consciousness and a commitment to activism. Consciousness is the recognition of the discrimination that Chicanos have faced in the past and are facing presently. Social activism is considered bettering the Chicano community and reversing the stigma that is associated with the Chicano identity through multiple outlets (10/8/14). The importance of consciousness lies in the fact that while an individual can identify as being Chicano, they might not realize that Chicanos are discriminated and oppressed by Anglo-American society. Consciousness of a Chicano identity not only means that an individual is aware of his or her stigmatized identity, but also marks the point in which an individual decides whether or not to take steps to better the Chicano identity. Even if an individual is aware that his or her group is being oppressed, he or she may choose to assimilate into a group that is not discriminated against rather than become active in directing socioeconomic and political change. Because those who identify as being Chicano may choose to assimilate rather than take action, social activism is another critical aspect of the Chicano identity. Part of the Chicano identity was a commitment to reversing the stigma of being a subordinate social group, including the inequalities in social opportunity, economic opportunity, and education. During the 1960s, a third of Chicano families in America were considered in poverty and the majority of Chicano students were unable to graduate high school (11/3/14). Being a social activist meant participating in demonstrations and walkouts that would eliminate segregation and inequalities. The traditional Chicano identity encompasses a wide group of Mexican American people that emphasized cultural pride, consciousness, and social activism. When the Chicano identity was appropriated during the 1960s Chicano Civil Rights Movement, there was a heavy emphasis on the idea of cultural nationalism. During this time, an inflated pride in traditional Mexican heritage was necessary in order to mobilize a large group of people with varying social backgrounds. Because an emphasis on nationalism meant an exclusion of social groups such as women and homosexuals, it is this aspect of the traditional Chicano identity I would alter. While it is important to preserve the origins and heritage of the Mexican culture, it is still vital to stray from conservative thought when it is at the cost of oppressing groups of people that identify as Chicana/o. Today’s generation, society, and culture is as turbulent as it was in the Sixties regarding issues such as woman’s rights and homosexuality. However, today we are making gains in progressing the equality of these groups. Women and the LGBT community, while still discriminated against, are beginning to gain the rights they deserve. Therefore, the Chicano identity today should include both women and homosexuals. While women were traditionally subordinate to men and homosexuality was opposed in traditional Mexican culture, the Chicano identity should progress from traditional thought in order to further equality in the Chicano movement. Professor Robert Romero’s Chicano/a 10A has enlightened me to the vibrant history, culture, and struggle of Chicanos in the United States. However, some questions still remain unanswered about Chicano identity. For instance, where is the Chicano movement today? How has the Chicano movement incorporated issues such as women’s rights and homosexuality? This class has allowed me to become conscious of my own identity and the steps that I will take in order to advance my own social groups.
Cinco de Mayo is usually confused with Mexican Independence day but that day is when Mexico fought French invaders. During 1910, Mexico revolted against its repressive rulers and adapted its new constitution. They came up with the term for those who were told in Mexico they weren’t Mexican and in America who weren’t American. They wanted to belong to both. While the Civil Rights movement is mostly known to give African-American rights but, Chicanos also fought for their rights. The term Chicano first became accepted during the Chicano Movement. Thus, Chicanos have many things to be proud of. Their Aztec ancestors were intelligent people who built a city on water and made all Chicanos royalty. Along with their Mexican ancestors won two revolutions and won against the huge French army. Trinidad Sanchez Jr., a poet, wrote about Chicano pride in his poem, “Why Am I so Brown?” Sanchez wrote the poem in order to call attention to that all should be proud of their skin color. His poem talks about Chicanos having honor in their skin color by using imagery, metaphors, and
This is critical for the readers to know the show the bias, injustice, and premeditated ignorance of the United States educational system. It also demonstrates that Chicano Studies is not important regardless of the Hispanic population in this supposed “free” country. It seems as if the Chicano Studies was made only to fail by keeping it under funded and understaffed. By doing so, it has an affect on keeping away good scholars to maintain the historical development of Hispanics in the United States as well as its own history.
Preceding her youth, in 1977, Anzaldua became a High School English teacher to Chicano students. She had requested to buy Chicano texts, but was rejected to do so. The principal of the school she worked for told her, in Anzaldua’s words: “He claimed that I was supposed to teach “American” and English literature.” She then taught the text at the risk of being fired. Anzaldua described, “Being Mexican is a state of soul – not on of mind.” All in all, the reprimanding she had to endure only made her stronger: “Until I can take pride in my language, I cannot take pride in myself.” It led to Anzaldua embracing her Mexican culture even more, contrary to shoving it aside. Anzaldua transformed her beliefs into something both cultures can applaud, and be honored
In El Plan de Santa Barbara, we are provided with a brief description of what “racial structure” has created for the Chicano community.Those who are privileged, “Anglo-American community,” have determined our future, a future where we are meant to stay in the lower class of society. In the Manifesto of EPDSB, it states “due to the racist structure of this society… self-determination of our community is now the only acceptable mandate for social and political action”(EPDSB 9). This “racist structure” stated in El Plan de Santa Barbara is traced all the way back to our ancestors during the Spanish invasion and through the Chicano movement we have been able to fight back against this “racist structure.”
In the book Drink Cultura by Jose Antonio Burciaga talks about how it is not easy to get into one place and get anything you want in this world or something you wish for, but it’s something you have to work for, like any other person. It also explains how it is being an immigrant, and how it is to grow up in the United States as in immigrant and how had it is, and the obstacles that as in immigrant we have to overcome. Antonio Burciaga specifically talks in his book the Chicano history, the language that we speak as a person, the family values and how we as a Chicano stick together. One quote of Burciaga is “Naces pendejo, mueres pendejo --- You were born a pendejo and you will die a pendejo (Burciaga10)”. This particular quote caught my attention because the author gives you a taste of what he experienced, and what kind of language they used. “When the wells of emotion are filled only by resentment, a crying sense of injustice, racist, affronts, deliberately designed frustrations to personal development and social worthiness (Burciaga131)”. This quote talks about how we as Chicanos have the motivation by bringing in our passion from the past, but as soon as someone brings that wall down of us having that one positive outcome, we can go into a lot of resentment towards other people, and think to ourselves at some point that we are worthiness. In chapter “The Motherland” the author talks about the pride people take about being Latinos, he talks about being back in Mexico and how it’s all so different once you’ve lived on the other side, a quote that gives you a mental picture would be “Many white Euro-Mexican will shrug their shoulders, declare they are 100 percent Mexican do not partition or categorize their ancestry. On the contr...
In Pocho, Rubio could not identify with any group because he didn’t want to be categorized. In fact, Rubio didn’t have a hard time fitting in with the Pachucos or queers. Although, Rubio seemed understanding about other peoples chooses he ultimately decided to identify as American. This was seen when Rubio joined the Army, as a means to escape his reality. Another theme presented was in regards to fighting social inequalities. This ultimately led to Chicano protest, which became essential to the Civil Rights Movements. The strong will of these Chicano/a activists were similar to Rodolfo “Corky” Gonzalez and his “Crusade for Justice”. The film “Quest for Homeland” acknowledged Gonzalez as an important figure for the Chicano Movement because he inspired people to demand for equality. Even though the Chicano Movement had a tragic ending with the death of Ruben Salazar, Chicanos made their voices heard. Similarly, the Chicano walkouts were the beginning of “consciousness”. For instance Castro mentions, “Chicano’s have long been sleeping giants” he continues by stating looks like we woke up”. This shows that students living in these areas were oblivious to their ability of obtaining a higher
This book was published in 1981 with an immense elaboration of media hype. This is a story of a young Mexican American who felt disgusted of being pointed out as a minority and was unhappy with affirmative action programs although he had gained advantages from them. He acknowledged the gap that was created between him and his parents as the penalty immigrants ought to pay to develop and grow into American culture. And he confessed that he got bewildered to see other Hispanic teachers and students determined to preserve their ethnicity and traditions by asking for such issues to be dealt with as departments of Chicano studies and minority literature classes. A lot of critics criticized him as a defector of his heritage, but there are a few who believed him to be a sober vote in opposition to the political intemperance of the 1960s and 1970s.
Torres, Hector Avalos. 2007. Conversations with Contemporary Chicana and Chicano Writers. U.S.: University of New Mexico press, 315-324.
Armando Rendon in his landmark 1970 wrote the book I am a Chicano. This book is about how activist in the Chicano movement pointed to an empty monolog of the word Chicano. Chicano means an activist. Chicanos describes themselves it was a form of self-affirmation; it reflected the consciousness that their experiences. Chicanos means, nations, histories, and cultures. This book talks about how Mexican American also used the term of Chicano to describe them, and usually in a lighthearted way, or as a term of endearment. In a text it talks how Chicanos haven’t forgotten their Mexican origins, and how they become a unique community. The book talks about how Mexican American community’s long-suffering history of racism and discrimination, disenfranchisement, and economic exploitation in the United States. The
Moraga, Cherrie. “Queer Aztlan: the Reformation of Chicano Tribe,” in The Color of Privilege 1996, ed Aida Hurtado. Ann Arbor: University Michigan Press, 1996.
Although our society is slowly developing a more accepting attitude toward differences, several minority groups continue to suffer from cultural oppression. In her essay “How to Tame a Wild Tongue,” Gloria Anzaldúa explores the challenges encountered by these groups. She especially focuses on her people, the Chicanos, and describes the difficulties she faced because of her cultural background. She argues that for many years, the dominant American culture has silenced their language. By forcing them to speak English and attempting to get rid of their accents, the Americans have robbed the Chicanos of their identity. She also addresses the issue of low self-esteem that arises from this process of acculturation. Growing up in the United States,
The Chicano Movement, like many other civil rights movements, gained motivation from the everyday struggles that the people had to endure in the United States due to society. Mexican-Americans, like many other ethnicities, were viewed as an inferior group compared to white Americans. Mexican-Americans sought to make a change with the Chicano Movement and “the energy generated by the movement focused national attention on the needs of Mexican-Americans” (Bloom 65). The Mexican-American Movement had four main issues that it aimed to resolve and they ranged from “restoration of la...
A significant part in being Chicano is embracing your roots and fighting for your rights. Chicano culture was at its peak in the 60’s and 70’s when Chicanos were exhausted of being oppressed. Chicanos young and old, decided that it was time to take a stand by not only expressing their feelings but their pride. This inspired the rise in Chicano art coming out at that time as well as a bunch of sayings going around like “Brown pride” and “We didn’t cross the border, the border crossed us”. Most of my mom’s side identify as Chicano, especially the ones that were growing up at that time. They appreciate the movement, the art, and the lifestyle. In fact, I know that at least one of my tias participated in the school walkouts for Chicano rights. When I’m at a family party, I still notice that Chicano pride even in my older cousins who were born years after the peak. I understand that to some, Chicanos are perceived as cholos. There are some but not all, but all the older ones do show off their pride as I’ve seen.
Crouch, Ned. Mexicans & Americans : Cracking The Cultural Code. NB Publishing, Inc., 2004. eBook Collection (EBSCOhost). Web. 21 Nov. 2011.
The English immigrants are given a brief introduction as the first ethnic group to settle in America. The group has defined the culture and society throughout centuries of American history. The African Americans are viewed as a minority group that were introduced into the country as slaves. The author depicts the struggle endured by African Americans with special emphasis on the Civil War and the Civil Rights movement. The entry of Asian Americans evoked suspicion from other ethnic groups that started with the settlement of the Chinese. The Asian community faced several challenges such as the Chinese Exclusion Act of 1882, and the mistreatment of Americans of Japanese origin during World War II. The Chicanos were the largest group of Hispanic peoples to settle in the United States. They were perceived as a minority group. Initially they were inhabitants of Mexico, but after the Westward expansion found themselves being foreigners in their native land (...