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Chicano movement today
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The Chicana/o identity has developed through the history of Mexican-Americans living in the United States. Chicana/o identity is multi-layered and self-identified. Although, it does not have a set definition, I will highlight examples of different forms of representations that helped claimed this identity. Through various examples of Denise A. Segura and Beatriz M. Pesquera article “Beyond Indifference and Antipathy”, “Chicana Identity Matters” article by Deena J. Gonzalez, “Chicano Teatro” article by Jorge A. Huerta, “Their Dogs Came With Them” novel by Helena María Viramontes, and Murals by Judith Baca and David Alfaro Siqueiros, they will illuminate the historic struggle that creates and defines Chicana/o identity. The Chicana/o term has been very complex throughout time as a form of identity. However, Mexican-Americans were given this long history of misrepresentation as being dumb, lazy, inferior, servile, sexualized and/or criminal. One example of it would be the creation of Olvera Street in Los Angeles. In I will argue that through numerous forms of representations, Chicana/o identity is multi-dimensional and has developed through Mexican-Americans life experiences and the influence from the larger white U.S society. Lastly, I will demonstrate this by including the representations of gender, race, citizenship, and class to expose the self-identified Chicana/o identity. During the Chicano movement gender issues led to the Chicana movement for equality because the Chicano movement did not deal with women’s issues or even family issues. Chicana women had limited roles within the Chicano movement because of their gender. Feminism calls for female unity against patriarchy in traditional cultural patterns and Chicanas began to a... ... middle of paper ... ... States. I argued that Chicana/o identity could be defined as multi-dimensional through the representations of gender, race, citizenship, and class to demonstrate that Chicana/o identity is a self-identity. Through the examples of Chicana Movement, Cherrie Moraga’s choice of identity, Chicano Teatros, Muralism, and the concepts of performing politics and social sublime, Chicana/o identity is self-choice and a political ideology identity that relates to all the historic struggles that deal with intersectionalities. However, the misrepresentation of Chicana/o identity through Anglo Americans also took part in defining the Chicana/o identity because it set a stereotype that was not true about Mexican-Americans. Furthermore, through historical struggles, Chicana/o identity has became a self-identify identity, being politically aware and conscious of intersectionalities.
Subsequently, “Feminism was also viewed to be Anglo, middle-class, and bourgeois, and Chicanas were thus denounced as being traitors to ‘la causa’” (Vigil 277). Additionally, I believe that is interesting that feminism was considered to be middle class because I contemplate that feminism basically is middle class. To tell the truth, women are constantly struggling to be equal with men, and feminism is directed towards middle ground, so I definitely am new to the idea that feminism is like bourgeois. Also, the Chicanas who were denounced as traitors were initially being restrained in communicating their demands (Vigil 277). Furthermore, I believe that it is important for demands to be met no matter what kind of restraint there is, humans are not meant to be restrained, but to live life to the utmost righteousness. As a final thought, “Confronting these difficulties, Chicanas have fought for equality and justice within their community organizations. Demands have included welfare rights, rehabilitation programs for pintas (female ex-convicts), safeguards against male violence, access to birth control, and the right to refuse forced sterilization” (Vigil
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
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,
Fernandez, Lilia. "Introduction to U.S. Latino/Latina History." History 324. The Ohio State University. Jennings Hall 0040, Columbus, OH, USA. Address.
He then gives some historical context by touching on the many challenges that Chicana/o students faced in the past. For an example, he touches on the discrimination many Chicana/o students faced in the classroom during the 1960’s. Nelson then shows how during those times Chicana/o authors used stories and poetry to voice their feelings and experiences regarding the issue of discrimination in order to draw a parallel to the purpose of Rivera’s publication. Nelson goes on to dive into the Rivera texts and draws different examples of the authors’ strategies to expose the issue. Finally, Nelson identifies the two different rhetorical strategies of In Lak’ech and mestiza in the texts and explains how they play
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...
The eternal endeavor of obtaining a realistic sense of selfhood is depicted for all struggling women of color in Gloria Anzaldua’s “Borderlands/La Frontera” (1987). Anzaldua illustrates the oppressing realities of her world – one that sets limitations for the minority. Albeit the obvious restraints against the white majority (the physical borderland between the U.S. and Mexico), there is a constant and overwhelming emotional battle against the psychological “borderlands” instilled in Anzaldua as she desperately seeks recognition as an openly queer Mestiza woman. With being a Mestiza comes a lot of cultural stereotypes that more than often try to define ones’ role in the world – especially if you are those whom have privilege above the “others”.
Cofer uses the rhetoric appeal of ethos to establish her authority to make the argument that Latina stereotypes are just myths. Growing ...
In the essay "It’s Hard Enough Being Me," Anna Lisa Raya relates her experiences as a multicultural American at Columbia University in New York and the confusion she felt about her identity. She grew up in L.A. and mostly identified with her Mexican background, but occasionally with her Puerto Rican background as well. Upon arriving to New York however, she discovered that to everyone else, she was considered "Latina." She points out that a typical "Latina" must salsa dance, know Mexican history, and most importantly, speak Spanish. Raya argues that she doesn’t know any of these things, so how could this label apply to her? She’s caught between being a "sell-out" to her heritage, and at the same time a "spic" to Americans. She adds that trying to cope with college life and the confusion of searching for an identity is a burden. Anna Raya closes her essay by presenting a piece of advice she was given on how to deal with her identity. She was told that she should try to satisfy herself and not worry about other people’s opinions. Anna Lisa Raya’s essay is an informative account of life for a multicultural American as well as an important insight into how people of multicultural backgrounds handle the labels that are placed upon them, and the confusion it leads to in the attempt to find an identity. Searching for an identity in a society that seeks to place a label on each individual is a difficult task, especially for people of multicultural ancestry.
myself did not know before I came to college. The two words are overlapped and used out of context frequently in people’s daily lives. The United States is what people call an immigrant country, there are many different ethnic and racial groups that not even the census can keep up with. All this diversity is what makes our country so different yet amazing. We are willing to embrace the many different cultures that each person has to bring. My family and I have been confused for many different ethnic groups and it is always very interesting to hear people say why they thought we were of a different ethnic group other than Mexican American. Ethnic confusion is a big deal, especially in America because of all the different identities people claim.
Latinos who were raised in the United States of America have a dual identity. They were influenced by both their parents' ancestry and culture in addition to the American culture in which they live. Growing up in between two very different cultures creates a great problem, because they cannot identify completely with either culture and are also caught between the Spanish and English languages. Further more they struggle to connect with their roots. The duality in Latino identity and their search for their own personal identity is strongly represented in their writing. The following is a quote that expresses this idea in the words of Lucha Corpi, a Latina writer: "We Chicanos are like the abandoned children of divorced cultures. We are forever longing to be loved by an absent neglectful parent - Mexico - and also to be truly accepted by the other parent - the United States. We want bicultural harmony. We need it to survive. We struggle to achieve it. That struggle keeps us alive" ( Griwold ).
There was no better defining example of the division of main stream views and that of a particular ethnicity as in The Myth of the Latin Woman: I Just Met a Girl Named Maria. Ortiz Cofer provided me with a very clear and a very defining expression of how her Puerto Rican culture could easily be misinterpreted. When discussing the dressing habits of her Puerto Rican culture Ortiz Cofer stated “As young girls it was our mothers who influenced our dec...
In the article, Professor Gaspar de Alba discusses and critics the CARA exhibition's lack of inclusivity of Chicana artists. Gaspar de Alba explains the gender disparity and problematic female representation exhibited at CARA. For instance, she illustrates that many of the females portrayed by Chicanos are either depicted as mothers or as mistresses which objectify Chicana women to a constrain role or identity. This is interesting because I believe these expectations are still practiced in the Chicanx community. Unfortunately, women are seen as inferior due to the patriarchy and machismo embedded in society. Gaspar de Alba also discusses in lecture how CARA was created to preserve, represent, and maintain the Chicano/a experience. She specifically
Chicana feminism was born out of Chicana women realizing that the Chicano Movement failed to acknowledge their struggles as women, and the Women’s Rights Movement was largely led by and focused on white women. Chicana women lived in a heterosexist and male dominant society, and faced sexism at home, even as they were expected to work for their husbands in the Chicano movement. They were also isolated from the Women’s Rights Movement because it focused largely on issues affecting First World white women, and Third World Chicanas’ needs conflicted with those of white women. The Chicana movement was hence centered around creating not only legal protections for Chicana women, but also around creating
Indigenous people of the world have historically been and continue to be pushed to the margins of society. Similarly, women have experienced political, social, and economical marginalization. For the past 500 years or so, the indigenous peoples of México have been subjected to violence and the exploitation since the arrival of the Spanish. The xenophobic tendencies of Spanish colonizers did not disappear after México’s independence; rather it maintained the racial assimilation and exclusion policies left behind by the colonists, including gender roles (Moore 166) . México is historically and continues to be a patriarchal society. So when the Zapatista movement of 1994, more formally known as the Ejército Zapatista de Liberación National (Zapatista Army of National Liberation; EZLN) constructed a space for indigenous women to reclaim their rights, it was a significant step towards justice. The Mexican government, in haste for globalization and profits, ignored its indigenous peoples’ sufferings. Chiapas, the southernmost state of Mexico, consisting of mostly indigenous peoples living in the mountains and country, grew frustration with the Mexican government. It was in that moment that the Zapatista movement arose from the countryside to awaken a nation to the plight of indigenous Mexicans. Being indigenous puts a person at a disadvantage in Mexican society; when adding gender, an indigenous woman is set back two steps. It was through the Zapatista movement that a catalyst was created for indigenous women to reclaim rights and autonomy through the praxis of indigeneity and the popular struggle.