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Love that bleeds, is bitter, drugged, and dies

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Sketch by Mia C. Valadez, 17 year-old daughter of the author


A Triangle of Poems

By Juan Carlos Valadez

String

Must we always
sacrifice ourselves
for the sake of love?
The romantic love
that we think we deserve.

Love that bleeds:
thick blood that drips
then strangles a lover
till breathing transforms
a reality to a dream,
a far away dream
that dies with human exposure.

Love that runs
to an empty space
where doubt is the norm.
Love that
paces wildly searching
for a place to rest, a
spot where pain is
nonexistent.
Always an— unrealistic—
expectation.


The Master

Even in the dark
The disease of drug addiction
Has the power to get my attention.

Tonight the disease is dressed in black;
It hides in the shell of a beautiful woman.
She walks fast, nervous, alone with an empty destiny.

Surviving on a wage of desperation,
It is never enough to live on—that is all she has.
A distant mother—a committed slave to this disease.

            Surviving in a lost world, waiting for
            Death; roaming around with a broken purpose,
            Hoping, to collect five dollars for a hit.

Sneaking around, running from the disease.
Seeking a way to feed her ruptured, selfish soul…
Speaking to a drug induced brain—her faithful companion.

            Lurking to share, inflict her pain on another user;
            Licking her dry, scabbed, burned lips;
            Lamenting that her daughters—a kiss—tasted her shame.



Dungeon

Zombies, witches, and skeletons
Melting in a dark room.

Biting their long, filthy nails
Filled with black dirt
From living around other creatures.

Scratching,                  pulling,
The bits of hair they have left on their heads—
Heads that have no sense.

Licking their waterless, colorless,
Shapeless lips. Useless lips
Only eat remains—not food.

Twitching, twisting,
Cramped together on this love couch,
Hiding, where no human will find them.

Leaning on each other, sharing
A rusty blanket of cocaine—
Bleeding from their hearts.



Juan Carlos Valadez, a graduate in English from UC Los Angeles in 2007, resides in Los Angeles, California. His poems have been included in “Bandana Republic: A Literary Anthology by Gang Members and Their Affiliates” (2008); “City Works” Literary Journal (2008), and “Statement” Literary Journal (2008). He is working on a memoir and a collection of his poems.

How to make something out of nothing

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Excerpts from Three Tides: Writing at the Edge of Being

By Cecile Pineda

Cecile Pineda will read from Three Tides in a pre-publication launch of the book, Saturday, September 24, 2016, from 2 to 3:30 p.m. in the Main Berkeley Public Library, 2090 Kittredge Street, Berkeley. A Q&A session is planned. The event is free and wheel chair accessible.

INTRODUCTION

Three Tideswas conceived with the writer in mind—someone, you perhaps—who may find craft manuals ultimately unsatisfying because none of them ever seems to address the matter of origination, the mysterious how of Making Something Out of Nothing. Three Tides aims to fill that gap.
That said, although there are probably as many ways to read a book as there are readers, before starting out I would like to share— with you, the reader—a simple map, a navigational chart if you will. There is a fundamental reason this work is presented to you in three sections. Each subtitle draws on the unifying water image of the title, and each section develops the underlying theme, namely, how does a work come to be made? (At this point you might ask: why water?)
This writer’s process suggests a cycle in three stages: Emptying (“Watershed”); Gathering (“Out of the Whirlwind”); and Making Something (“Like Snow Melting in Water”).
A word about “Making Something.” I prefer explicitly avoiding words like “create” or “creativity” because they seem hollow to me, overused and overrated. I prefer the expression “Making Something.” It’s a word choice favored by six-year-olds. Its full expression might go: “Don’t bother me. I am making something.” It carries with it the full assurance of mystery, surprise, and above all of commitment, of uncompromising non-negotiability. It is that level of commitment that distinguishes both the six-year–old and the true artist, including the artist-of-words, the writer. You.
     I began life as a theater maker, the director/founder of an experimental theater company whose performance works originated in collective (through the medium of improvisation) creation. Or collective Making Something, the expression I prefer. The theater taught me everything I know about the art of words. The wellsprings of our theater practice was the impulse, allowing risk to flow uncensored from bodily sound and movement. Above all else, the theater (similarly to film) privileges the visual over the verbal. Primarily, mine is a right-brain, visual imagination. There are no craft manuals that I know of that outline a program for freeing the visual imagination. I know only of theater exercises designed to awaken and free sense memory. As Clarice Lispector and Luisa Valenzuela urged (see Bibliography), I write with the body. Just about everything I write originates in visceral sensation, exactly like the sound and movement impulse which lay at the root of the style of theater I once practiced.
Three Tidesis designed to offer a pathway. It is a pathway you the writer are invited to follow—as you might follow a trail of bread crumbs in the great forest of possibility—only one modest path. I offer it as one casts bread on the water, hoping it may return the riches of reward to your own shores.


FOREWORD

On memoirs in general and this one in particular

“Watershed,” which occupies the following pages, presumes to be something of a memoir: a memoir of war, lost years, and national catastrophe, a memoir of a period in this writer’s life. To imagine a memoir has much resemblance to the truth, at least in the way truth is understood, probably amounts to a sort of delusion. Memoir may be no more reliable than autobiography, which undoubtedly shares with it some equally fictional characteristics. But this short memoir concerns itself less with questions of truth. Rather its intent is to raise questions having to do with the play of forces at work in the life of a writer, and to examine some of their unforeseen results.
On the 800th anniversary year of Beckett’s martyrdom at Canterbury Cathedral, my experimental theater company staged its debut performance in the sanctuary of San Francisco’s Grace Cathedral with a production score based on the words of T.S. Eliot’s Murder in the Cathedral. At the conclusion of one performance, a member of the audience approached me. He posed a question, which has intrigued me ever since: “How did you do that?” he wanted to know.
The how of what artists do is never easily explained. Even artists themselves find the alchemy of their art inexplicable. We live a little, things happen to us and to those about us for whom we deeply care, but the how and why of what emerges remains a mystery.
This work is intended to present a period in a life, a watershed if you will, where out of a crucible of personal challenge and under the pall of my own country’s McPolitics, something emerged which I could neither plan nor foresee.
  

CecilePineda, born in New York City’s Harlem to a Mexican professor of languages and a French-Swiss artist and teacher, moved to San Francisco in 1961, where from 1969 to 1981 she produced and directed her own experimental theatercompany. Her debut novel, Face, won wide acclaim as have her other works. Her previous book, Apology to a Whale: Words to Mend a World, is based on her growing awareness of the interconnectedness of all things on Earth. Three Tides is available from the publisher, Wingspress.com. Her website is at cecilepineda.com.



The day poop fell from the sky

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Excerpt from The Improbable Rise of Paco Jones

PROLOGUE

13+13= 26.
My age.
As an 8th grade English teacher, that makes me relatively old—to them. Twice their age.
The 13’s are two students sitting in the front row, ten minutes early for my next class.
I sit at my desk behind a computer and remember glimpses of my 13-year-old self.
Sure, I said and did some dumb things back then.But I was also a thoughtful and conscious being, much like the students in my classes—though they don’t seem to get much credit for it. Instead, they’re dismissed by many adults as Internet-iPhone-video-game-zombies. The truth is that there’s a lot going on behind the scenes, in their heads and under their skin.
I see it every day.
I hear it when they don’t think I’m listening.
Like right now. These two don’t realize that I am paying attention.What are they doing?Watching the trailer to the next James Bond film on YouTube. What are they saying?
Those skeleton masks are awesome, man.”
“That’s Dia de los Muertos in Mexico.”
“I wanna’ do that for Halloween. That’s cool.”
A far cry from when I was in junior high.
They used tocall methings like “Dia De Los Muertos” and “Taco Jones,” and it was far from “cool.”

Now I am the teacher and they call me Mr. Jones—kind of weird. Most of my students don’t know that my first name is Paco, and none have any idea what happened to me when I was their age.They probably can’t even imagine me as a middle schooler.
But I can.
I remember the 8th grade—and Naomi, Trent, Tequila, and The Game—like it was yesterday.


TACOS AND POOP

I was almost done with my first semester of 8th grade at Walden Academy.
I sat outside, alone on a bench in the middle of lunch recess on that cloudy, mild California day.
Agroup of seven friends—thecool kids”—were sitting at the table they’d claimed way back on the first day of school. It was an exclusive club. Nobody else dared sit there. Five 8th grade boys sat with two pretty girls and they laughed hysterically at themselves and the objects of their ridicule. The mighty Trent Oden was their leader. They all wore designer sweatshirts and two-hundred-dollar custom-made Nikes. With mandatory plain uniforms, this was how Walden kids distinguished themselves: their shoes. The footwear at their table alone must have amounted to more than 1,000 bucks.
I looked down at my feet. The collective value of the shoes at my one-man lunch party: $19.99.
As I opened my lunch bag I saw something else I’d never noticed before: My skin was almost as brown as my bag.
Damn!
I’d never thought about my skin color at my old school, Dolores.
So I was isolated, and more or less a loser that day—actually, that entire semester. I poked open my juice box, pulled out three foil-wrapped tacos and some salsa my mom had packed, and started eating.
When the group of so-called cool kids quieted down it got my attention. They were usually loud and obnoxious. So I looked up from my tacos and made eye contact with their table.
That’s when they started laughing at me.
Maybe they’d made fun of my Payless shoes that looked like bootleg imitations. Or maybe it was my plain blue sweatshirt, cheap and label-less. Maybe there was food on my face, or my hair was all messed up? I looked over my shoulder to make sure a circus clown wasn’t standing directly behind me.
Then a boy named Paul pointed at me and shouted,“Viva los Tacos! Whoo!
Everyone at their table started laughing hysterically.
This confused me.
I didn’t see the humor in my tacos or my appearance.
Then I heard:Holy crap, Paco’s eating frickin’tacos!”
I’d never thought about the tacos, burritos or quesadillas my mom packed for my lunch, except that they were delicious and spicy and I generally appreciated her efforts. At my old school with my old friends, my lunches were usually a source of envy. Here, apparently, they were the source of ridicule—the butt of some kind of racist joke.
Another guy at their table actually stood up and pointed at me and yelled, “Paco’s got tacos! Run for the Border!”As the laughter of the cool kids began to die down, he added this one to rouse them:“Taco Tuesday—Arriba, arriba!
They all laughed out loud again.
I guess he and his friends didn’t realize that it was aThursday.
Or that the wordArribadidn’t really work there.
Those bastards seemed to be too caught up in making fun of my name and my Mexican-ness to worry about accuracy or Spanish grammar, or other people’s feelings.
 Igave no outward response—my onlydefensewas to appear unaffected by their laughter.
This kind of thing didn’t happen every day that semester, but it had happened before.I’d drawn strange stares from day one at Walden, and some of my classmates had taken to calling meTacobecause it rhymed withPaco.
Other random lowlights of that semester:
One time I was asked,“Hey, Taco, can we borrow some hot sauce?”
And it wasn’t evenlunchtime.
On the first day, a teacher asked me,Paco—is that your real name?”He pronounced itPay-cofor the rest of the semester, despite my correction—maybe because it always got a laugh from a few students in the back row.
Around Halloween, I was called“Dia de Los Muertos”as if it were my name.
Yes, the comments were extremely stupid, but they still hurt.
However, asThe Art of Warprescribed, since I was always outnumbered, I chose not to fight. I tried my best to ignore them.
Anyway, that same lunch recess, two minutes after the cool kids had laughed at me—as if the Paco-Taco thing weren’t enough—poop fell from the sky and landed directly on my face.
Literally.
No joke.
It happened like this: As I took the first bite of my second taco, a very warm substance splattered just above my right eye. It felt like a large spoonful of runny refried beans had just scored a direct hit on my face. It didn’t immediately register as bird poop. What the hell had just happened? I dropped my tainted taco and wiped the muddy, acrid crap from my eye and the right side of my mouth. Yes, my mouth!
There was a slow-motion second of silence.
Time stood still.
I heard a lone scream—no, more of a banshee battle cry—and then an outburst of hooting and hollering. The explosion of student cackling was all aimed in my direction. Amidst all the noise I heard different versions of“Man, look at all that shit on his face!”
The humiliation was overwhelming.
So I did what I imagine anyone in my shoes would do: I covered my face and ran to the nearest bathroom. Of course—in panic mode—I had tunnel vision. I looked only for an escape route, which is why I didn’t even notice which bathroom I had entered.
While I hunkered over the sink splashing water on my face, a girl’s voice let out a shriek.
“What the hell are you doing in here?”she said, clearly annoyed.
Oops,I said, scooping handfuls of water on my face, keeping my head down.Im sorry. I’m having a really bad day.”
“What happened to you?”she asked with a hint of sympathy.
“I just got pooped on,”I said.
“Literally?”
Yeah,I said.
Literal, yes—but it could also have been a metaphor for my whole first semester at Walden.
I looked up from the sink and turned to the girl I was talking to, but my eyes were all waterlogged and everything was blurry.
I could see she was checking herself out in the mirror, applying some lip-gloss as if she were ignoring me. Her hair was pulled back in a ponytail and she was wearing a tank top. As her profile came into focus, I felt even more uncomfortable.
Im sorry Im in here,I told her.Ineeded somewhere to hide.”
“No problem. I understand,”she said and turned from the mirror to face me. “Well, on the bright side, I think getting pooped on symbolizes good luck in Greece.”
“Greece?”
I couldn’t manage to get another word out.
I must have been mesmerized by her eyes and her lips—actually, her entire face. It was as if her golden brown skin let off a radiant glow. She was absolutely beautiful.
Her name was Naomi Fox.

Dominic Carrillo, a San Diego, California, writer, at present is teaching English/Language Arts at the Anglo-American School of Sofia in Bulgaria. His stories have appeared in a variety of print and online magazines. Dominic has published a travel memoir, Americano Abroad, and another novel, To be Frank Diego. The Improbable Rise of Paco Jones, a growing up biracial story about an appealing Mexican kid trying to survive the 8th grade, and his other books are available from the major online booksellers.


Just to make things absolutely clear…

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Disambiguating a Clot of Gold


Chicano Confidential


The Disambiguation of Gentrification in Aztlan

By Sonny Boy Arias

We spent the first part of the summer in Northern Aztlan frequenting Rocio’s Chicano Restaurant in Southeast Portland (the same Rocio of Rocio’s Restaurant in South San Diego), throwing back tequila shooters at El Bar in a faux barrio in the community of Lents (Foster & 70th). We met with Azteca Danzantes from Vancouver who after 20 years have decided to form a non-profit and start asking for funds to support their endeavors, which include the establishment of Portland’s first Latino Cultural Center. Imaginate! 
And now for a few weeks we are in Southern Aztlan in Barrio Logan/Chicano Park. Hijole! I would rather be here than in Paris, Rome or New York. I love the barrio no matter where in Aztlan it may be.
When I look around our barrios I see gentrification and social change and I am reminded that we must always secure a place at the community planning table. There are uncanny similarities between Portland (Oregon) and San Diego, like the growing number of beer drinking Chicano hipsters all tatted-up, rings in their noses, plugs in their ears and walking with a snap to their step while in tight jeans and tennis shoes
And the word is out that the cost of living in Portland is lower than in places like San Diego so Chicanos are seeking refuge in their Mexican heritage and moving their multigenerational families to large inexpensive homes (by San Diego standards) in the forest of the Willamette Valley overlooking Mount Hood; imagine that – Chicanos in the trees. When it comes to familia, Chicanos have strong values for life and a philosophy SIN MÁS?
It’s not difficult to see the impact of rapid gentrification on the Chicano community; it’s like a Tattoo Shop owner friend of mine in Barrio Logan tells me:
“You know things are changing when White girls in jean shorts can be seen walking freely in Chicano Park.” It’s true! People that we have never seen are now roaming freely throughout the barrio; it’s rapidly becoming a tourist trap.
Last week there were dozens of aliens from other planets making their way through Barrio Logan having made their way from nearby Comic Con to eat tacos at Salud where things are not only a toda madre but also un desmadre! I saw Wonder Woman eating tacos parados.
Yes, the barrio in Aztlan is changing in ways my grandmother would have never imagined and there is direct proof in Salud’s menu. For instance, they serve up El Veggie Taco made of soyrizo and potato, mixed with grilled red bell peppers, onion and zucchini with avocado and julienned peppers. That’s right; they took out the manteca and it is still good only if you add one of their salsas like El Smokey with chipotle flavors and hints of smoke.
Gentrification in our barrios started long ago. Historically, Chicanos have been displaced from their homes in massive efforts as we experienced when they built the Coronado Bridge in San Diego (Chicano Park) and Dodger Stadium (Chavez Ravine) and the Auraria Higher Education Complex in downtown Denver. Chicanos have been slow at organizing efforts to thwart displacement but we are getting better at it.

April 9, 2016 Stop Gentrification Poster in San Diego
Note Cesar Chavez wall mural upper right


So we welcomed an invitation from a couple of Chicana hipsters and were moved to hear about future planning from the Environment Health Coalition of San Diego, shedding light on issues specific to women as we had identified years before in creating a space for change in San Ysidro by pointing out that the more cars that idle waiting their turn to pass the U.S.-Mexico border, the thinner the uterus walls become due to high-levels of chloro-floro carbons, “CFCs,” for short. Imaginate!
Chicanos are making inroads against gentrification as well. In their cry to “Help Make History,” today’s Chicano hipster-millennials continue la lucha in their quest to create a Chicano Park Museum, god bless them! I have to ask, “What will the museum contain?” “Will it have the boxing gloves of the ‘Bandit,’ the Chicano boxer who fought 300 bouts and was the only one ever to knock down the great Archie Moore (a San Diego champion)?” “Will it have the plaster tile of my grandmother (currently on the wall near the water in Chicano Park) in the white outfit required of her as she toiled on the nearby assembly line?” “Will it contain pictures of the façade of the First Bank of Italy (1891) owned by my family that became the birthplace of the now famous Porky Land Meats only to be transformed into La Bodegita, the most hip place in San Diego for all things Chicano. Hey, tickets are only $10 bucks; that’s quite a deal for the opportunity to address the disambiguation of gentrification in Aztlan.
These days, there is a lot going on in Chicano barrios, so hold onto your sombrero, bato. Frida Khalo is more alive than ever as her image appears everywhere in nuestro barrio. Art exhibits are a constant in the barrio and they keep getting more diverse in their incorporation of new themes to include not only Frida but Pokeman, too. Pokeman loves the barrio (see Pokeman Go).
Chicano artists like George Yepes all got their start in the barrio and now they are both including and excluding him at the Carnegie Museum! One of my favorite Yepes images is the album cover for Los Lobos, “La Pistola y El Corazon” (1988). Chicano art is a constant reminder that we carry an Aztlan consciousness around in our head and that’s what makes us Chicano. Hasta la victoria siempre! No matter what we become in life or what we achieve, we are always resorting to our street smarts and ways we learned about being happy, surviving and keeping our families together. The way I see it, I am fortunate to wake up in Aztlan, good morning Aztlan!
And then suddenly, as always, unexpectedly hiding among the aliens from Comic Con we are visited once again by an uninvited yet inevitable “guest” who can be found in Chicano Park hiding behind the concrete pillars from the Coronado Bridge (like concrete spikes in the heart of our community) – the Grim Reaper is spotted. Blending in with the aliens from other planets, in one fell swoop he takes with him the first female lieutenant of the Chicano National Airforce, a renowned entity in the Chicano Movement, our dear friend,  Bea Sanchez. Bea, who was from "Shell Town" or Barrio Logan, died last week in Chula Vista at the Bay General Sharp Hospital, the same place in which she was born.
(Shell Town?  We call it Shell Town because about a million years ago or so Barrio Logan was underwater and as the ocean shifted, its movement left billions of shells in the ground.) 
Within 36 hours of her passing I find myself drinking French pressed coffee at a hipster coffee shop on César Chávez Boulevard (next to the old Caboose Café, which my grandfather used to frequent). A 6-pound ball of real gold (tangled necklaces, bullion and silver) has been  handed to me to disentangle, a task which allows me to do my part in disentangling the life of a rich Chicana hippie who inherited several Texas oil wells from her Tejana-Chicana-hippie great aunt.
Now that I think about it: “Who could imagine that I could sit in a public coffee shop in Barrio Logan untangling a ball of gold without getting robbed?” I tell you the barrio is changing. The more I disentangled the gold necklaces, the more I seemed to uncover her private life and also the life that might have been; she wasn’t shot or stabbed in a gang fight, the Good Lord simply took her from us much too early.


Bea at 14 with flowers in her hair next  
to her mom and pop and nine siblings
Who really knows to what extent the monthly checks Bea received as a benefit from the Texas oil wells affected the manner in which she shaped her Chicana reality. Bea was an anomaly in this way as she was the only rich Chicana I knew that was a community activist and change agent. Some people who were jealous of her wealth would say, “She can afford to be an activist because she doesn’t have to work!”
For most of us Bea was genuine, lived in the barrio and never backed down from a good fight, so she had earned her stripes in the street and everyone knew it. She didn’t graduate from high school, she looked like a brown Janis Joplin and she married out of our Latino race; a phenomenon often stigmatized back in the day. Bea married a guy who looked more like the rock-and-rollers ZZ Top than ZZ Top did; he didn’t graduate from high school either.  
They experimented with drugs and with each other; they were you might say “inseparable.” We referred to her husband as “ZZ Top.” Two days after her passing, he held a BBQ using his newly constructed fire pit made mostly of river rocks. After 90 minutes of heating the rocks, we went inside to say a prayer for Bea when suddenly there was an explosion so powerful, like a hand grenade, it took out every single window in the house and that of three other surrounding houses. It only took six minutes for the San Diego Police Department Swat Team to arrive and start throwing people up against the wall. They acted as if it was a terrorist attack. It was the most police I had ever witnessed in the barrio, any barrio!
As it turns out, “ZZ Top” had used river rocks in his BBQ and they exploded after the heat sucked out all of the moisture; he should have used volcanic rocks.
In the 1960s, Chicanos were shaped by the Chicano Movement, Cesar Chavez and the movement of the United Farm Workers, the “war” against the war in Vietnam and rock-and-roll. Bea socially constructed her reality from each of these movements and also was a co-founder of the Conference on Chicano Rights. Hers was a passionate dialectic filled with unspeakable truths on rootedness, fervors, and appropriations.
Bea was to a large extent a Chicana-hippie from the 1960s and in this way did not believe in and/or practice modern medicine, hence, her grapefruit- sized cancerous tumor went unnoticed and she died of colon cancer within just a few days of diagnosis. I have to make sure Bea is remembered in the museum. Maybe we can donate her 6 pound gold ball; someone will most likely steal it. Or maybe we can have her image remade into a Frida Kahlo look-alike; she would like that.
I called “ZZ Top” on the day after the infamous BBQ that almost killed us all and there was a lot of background noise. He said he had rented a small plane and was on board getting ready to take off with an urn filled with Bea’s ashes as he was fulfilling her wish to have her ashes sprinkled over Chicano Park; entre nosotros, I think he added some gold dust to the ashes and took a big snort as he poured them over mi tierra while playing Corrido de Boyle Heights in the background.¡Mira, que chévere!
It’s been a peculiarly interesting summer, always is. Hanging out in Barrio Logan is always a cool thing to do in many ways: the young Chicano-Hipsters are part of my life's blood. I especially embrace the plight of young single Chicanitas with children struggling to make their way in this world by going to college. I believe I have direct influence on their many successes after having advised them to attend the university.
Many of them were impregnated at a moment of lust or passion by “Benito the Cholito” who somehow manages to disappear (following his passion play) irresponsibly from their lives only to reappear at graduation time at the side of an upper middle-class White girl with blue eyes and blond hair from Orange County. He is the dishwasher at Bubba Gump’s and she is often with child waiting to share the news with her parents following graduation: “Mom and Dad, this is ‘Benito’” and then she turns to me with,  “How do I tell my parents I am pregnant?”
It seems “Benito” was simply too irresistible for the White girl and now what? Benito will seek refuge under the pots and pans at Bubba Gump's (one of two jobs) never to be held accountable for his actions, waiting for the next upper middle-class White girl to appear at a midnight party on the Westside, pulling up in her brand new convertible VW looking for the bar-ee-ooh and also the brownness Cholos have to offer, wife beater shirts, too, tattoos galore, the smell of Tres Flores hair gel, drugs, low-riders and hanging amidst low-rider Cholitas, it’s a simply irresistible sort of darkly romantic excess.


What Benito knows all too well is that in the daily lives of young women there is no reason or unreason, only freedom of limits and he sure as hell is not going to deny his manhood to them. As an aging self-proclaimed “Chicano,” I somehow feel responsible for the Chola, Cholo (“Benito”), their baby, the White girl, the White girl’s baby, too: their lives get so tangled and they often come to me for the great advice, “What shall I do now?” As I search for a solution to help them disentangle and disambiguate their lives, I can only think about the daily outcomes of real life gentrification and its micro-level impacts on the lives of young hipsters.
I’ve had four cups of French pressed coffee and disentangled a dozen or so necklaces by now yet the ball of glistening gold seems heavier than before I started. Hipsters have been walking by calling it “bling-bling.”
As a familiar figure at Salud’s where many young Chicanas and Chicanos seek my advice on how to disentangle their lives as gentrification is caught up in their psyche in ways we can’t measure – “Hey, there’s Dr. Arias. Ask him!” – I’m reminded of one very young Cholita who looked like she was 10 years of age but turned out to be 14. So, she showed up at the coffee shop one day and asked me to babysit her son because she couldn’t find a babysitter. When she left, I handed the boy a marker to draw on the cardboard I afforded him; he looked at me like he didn’t have a father to advise him otherwise and he proceeded to mark up the side wall. Years later his marks are still there on the coffee shop wall as a reminder of the many Cholitas who face the same daily challenges.
The girl wore a rather large necklace that read, “100% Married.” Weeks later she brought the necklace to the coffee shop and said, “My boyfriend, not my ‘husband,’ makes me wear this when I am at the university, and since I started taking classes I saw myself married to him dropping from 75%, to 50%, to 25%, and today it is, 0%.” As she raised the bling-bling high above her head (it was both a pause and an occasion), making her way over to the trash can, she let it go!
Bueno pues.... it’s all tantalizing to the intellect.



Sonny Boy Arias periodically writes his column, “Chicano Confidential,” for Somos en escrito Magazine, observing the world from his uniquely warped perspective, casting the commonplace in a new, uncommon light. By trade, he is a social psychologist, but by avocation a story teller. He has a science friction book in the works, titled Theorizing César Chávez, in which he asks the question: What if César Chávez had a PhD in nuclear physics?

Hace 80 años que murió el poeta valiente

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Federico García Lorca en su jardin

¿Porque mataron a García Lorca?
(June 5, 1898 – August 19, 1936)
Por Honesto Bravo

¿Porque mataron a García Lorca?
¿Porque hicieron correr su sangre,
derramándola por las calles?
¿Porque callaron con balas su boca?

¿Como fueron capaces esos brutos,
de actuar con un fervor tan audaz,
de tomar esa vida tan valiosa,
de tapar con su plomo esa voz?

¿Cuales fueron sus razones en cortar
esa vida digna y valerosa?
¿No se les ocurrió las consecuencias
que sus actos iban a brotar?

Una sombra ha cubierto el cielo
de ese punto de tiempo cuando sonó,
resonando por las paredes de Madrid,
el eco puntual del tiro que se lo llevo.

Su muerte es más que un solo caso,
Este poeta animaba, reflejaba
el alma del pueblo, el mero ser:
se han tapado miles de bocas con un balazo.

¿Será siempre así, los tiranos
controlando la gente y sus ideas
asesinando sus voceros,
sus inventores de sueños y futuros buenos?

¡Mira! en la sierra, un jinete verde,
galopeando bajo nubes verdes.
¡Escuchen! como hasta los cascos suenan
verdinegro por la noche verde.


¡Viva! Federico. Federico vive!









Honesto Bravoes un escritor anónimo.







A Chicano on a flying time machine, redeeming the dead

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The Antikythera device on the Mexican Flyboy's chest, above the eagle, cactus and snake tattoo

The Mexican Flyboy, a Chicano science fiction novel by Alfredo Véa, Jr.

Review by Armando Rendón

The best science fiction takes us out of safe surroundings into other dimensions which can stimulate our imaginations while presenting a setting either totally other worldly or infinitesimally familiar. Alfredo Véa does both in The Mexican Flyboy (University of Oklahoma Press, 2016).
Premised on the discovery of a canny machine that enables the Mexican flyboy to flit around from precise point in time to another such point, Véa’s time traveler is driven to seek out victims of humankind’s injustices, frailties, and inveterate evil to pluck them from the consequences of those flaws.
Simon Magus Vegas is the Mexican flyboy, the witness to an inexplicable death which occurs practically at his feet, a death he follows as a woman’s body plummets from the sky to blast a cavity into a row of a California vineyard. In his first chapter, Véa sets the stage for Simon’s remarkable journey: countless threads are cast about, an unexplained stabbing, an obsession with the death of flies, the inexplicability of death, itself provoked by the sight of a body hurtling out of the sky.
The story is driven by the idea of death, but not just the inevitable demise we all face. It’s the avoidable, unreasonable, pointless destruction of life. Death as punishment for questioning the authority of religions’ hierarchies, cruel and prolonged executions at the hands of inept authorities of the law, lynchings and immolations for having the wrong color skin, savage slaughter on battlefields in senseless wars.
Read the beginning of Chapter 8—Véa shows us that death, an anti-life force let’s call it, approaches most its victims with glee or disdain, but strangely at Mexicanos it looks askance, with a particular disinterest; Mexicanos are just too blasé about death, already bored with it when the sickle falls. Clearly and refreshingly, what makes this story so entertaining is that death and life, society in general, are seen through a peculiar perspective, a Chicano cultural lens that colors everything with a Chicano tone.
It would be easy to suggest that Simon is the alter ego of the author himself, that Véa (never mind the similarity in names – VEgAs) would battle Simon to be the first to strap on the machine and flit about snatching one or two, even thousands of people from certain death. But this time travel story can’t be characterized that easily – it is way different than those with which we are familiar, certainly if you’re a sci-fi buff.
H.G. Wells, in his classic novel, The Time Machine, sends off his protagonist so far into the future that he arrives at the ultimate stage of mankind’s progression, or I should say, degression—a dreadful vision of our de-volution, a state of being strikingly contrary to the principles espoused by his role model, Charles Darwin who posited a continual enhancement of mankind through the natural selection process itself.
In A Sound of Thunder, Ray Bradbury ponders the anomalies that time travel to the past may cause when the time machine, which creates a portal into the past, lands a big game hunter on an anti-gravity path to the biggest game of all, T-Rex; one of the members of the hunting party accidentally steps off the path. The hunting party returns but their former present has altered; they discover that by veering off the path, the hunter’s boot crushed a single butterfly! Why the time machine survives into the altered present/new future is not resolved; somehow it survives the time/space warping caused by the death of one small insect.
Véa isn’t concerned with the anomalies that changing the past might have on the present, or more precisely the present we are experiencing which might be the alternative world caused by the tampering of the time traveler. Véa’s focus is on the salvation his hero can bestow upon hundreds, perhaps thousands, of innocents who otherwise faced certain death at the hands of tyrannical monsters, inept executioners of the state, lynch-happy mobs driven by racist hatred.
Most critically, the author uses the machine as a redemptive force – for its protagonist, Simon Magus Vegas, whose soul is torn by an incident that occurs doing guard duty in the USA effort to “liberate” the Vietnamese, and for others who are enveloped in the whirl of historic chapters that Véa folds into the story.
Véa’s combat duty as a soldier in Vietnam makes real the pivotal chapter, Dios X. Máquina, in which he not only rescues the time machine, the Antikythera device, but grasps clearly the meaning of his past and the purpose he must fulfill in his future, even to the last pages of the novel.
By the way, both the Wells and Bradbury novels I mentioned have been made into movies: Why not Véa’s? An outstanding sci-fi novel, more complex than Wells and morally more provocative than even Bradbury, surely worth numbering among the best sci-fi novels around, The Mexican Flyboy contains some incredible “optics,” potentially exciting visual effects for the screen.
I would definitely buy a ticket.



Armando Rendón is editor of Somos en escrito Magazine, and an award-winning author of the four-part young adult series, The Adventures of Noldo and His Magical Scooter, in which, coincidentally, his hero travels to key Chicano historical events of the past on the scooter he builds from stuff in the barrio.

“Simon Magus Vegas: a Mexican gone mad?”

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The Mexican Flyboy, an excerpt

By Alfredo Véa, Jr.

THOSE TOPLESS TOWERS

In the present time.

She wobbled to the window to close it against the stiff, icy breeze that was blowing in from San Francisco Bay. She cursed herself as she moved. If she had remembered to shut the window last night, she would still be asleep, snug in her warm bed with her baby-to-be curled up happily beneath her ribs. She would still be groping, searching in her sleep for that childhood dream. So many times in the last few years she had almost dreamed it. It was a forgotten dream, but it was there. She was sure of it.
It was there like a word perched eternally on the tip of her tongue, like a vague scent that gives pause again and again—an aroma that almost stirs up feelings that almost exist—like a fragrant breeze faintly recalled by a shiver on the nape of the neck. She had almost dreamed it for years, confusing her nightly disquiet with anxieties about money, confusing her fitful tossing and her abuse of her pillow with red wine or acid indigestion. She had become a stutterer, struggling to enunciate in her sleep—to break the rock-hard shell of a dream impediment. No psychiatrist and no guru had ever been able to help her.
Then one day something amazing happened. In fact, it was the same day her bizarre husband and his peculiar friend installed a new high-current, high-voltage circuit and a bank of battery chargers in the garage. On that very day, her lost dream began to return to her in scattered bits and pieces—a fragment drifting into her mind while she was bathing, another while she was standing in line at the grocery. Then small but blazingly bright little scenes had begun to flutter downward onto her consciousness like solitary flakes of snow.
The light snowfall of recollections seemed to commence when Simon abruptly began skipping dinner and started sleeping in the garage. The blizzard began with full force when he started ignoring all those term papers that were stacking up in his office, when he suddenly locked himself in the basement and began working obsessively on a strange-looking contraption. The eerie whine of an antique oscilloscope and a homemade signal generator down in the garage beneath their bedroom had heralded the return of her childhood dream in brilliant color and sounds that were as vivid as life.
But the sound of singing transformers and clashing frequencies had brought something else, something more than the dulcet dreams she had once had as a girl. Now her nights were filled with indescribable sounds—explosions and whispers, curses and prayers, squalls of tears and torrents of laughter. They were flooded with inexpressible images—too terrible for words, too wonderful for words. Had Simon’s mysterious work in the garage brought these on?
Her eyes scanned the enormous fog bank that had closed in beneath their hillside home. Then her gaze fell downward to the driveway, and she saw him. He was standing alone near the street. He was wearing a light shirt and was shoeless in weather that was close to freezing. His dress shoes were on the roof of the car, and there was a suit bag on top of the trunk. His curly reddish-gray hair was shaking wildly in the snapping, whipping winds. She smiled wistfully. Her own hair was beginning to gray. The twelve-year difference in their ages was becoming less obvious by the day.
“There he is . . . ,” she said to no one, “a Mexican gone mad: Simon Vegas, father-to-be, and completely convinced that he is the last man on earth who should have a daughter.” There he is, she mused—the man she married, and she still knew almost nothing about his life in the years before they met. “Even after ten years of marriage,” she said to the closing window. She laughed a bittersweet laugh. Then she remembered the first time she had ever read his writing. A dozen of his poems had been published in a local magazine, and she had read them over coffee. Those poems were why she had married him.
After five minutes, he was still standing like a statue in the driveway—turned to stone by the nightmarish, tangled workings of his own mind. The doctors had called his condition post-traumatic stress disorder. Elena had studied several books about PTSD and soon realized that with one exception, Simon suffered from every symptom listed: he was super-vigilant and overly protective, of course, but oddly enough, he was never depressed.
Since leaving the military, her husband had manifested every comorbid condition in the books and had taken and rejected every medication and therapy. The bathroom cabinet upstairs was filled with unused bottles of sertraline, paroxetine, and risperidone. “He has every symptom but classical depression,” his current doctor had told her. “It’s weird. He’s quite saddened but never depressed. Never. He freezes up for a few moments each day, then starts moving . . . and he keeps moving. There’s something at his core that keeps him hopeful. It’s amazing, really. It’s no wonder he never takes the medication.”
Elena had always wondered how Simon could not be depressed. In every other way he resembled other men who suffered from melancholia de guerre, shellshock, nostalgia. He was eternally troubled and had endless episodes of anxiety, and he, like many, had become a substance abuser. She laughed to herself. His drug of choice was a 1986 Château Palmer. At $250 a bottle, he had chosen it precisely because he couldn’t afford more than a bottle a month.
After ten years of watching him thrash in his sleep, she had given up on the idea that some clue from his past, some small tidbit from his youth, might miraculously leap forward and explain everything—his opaque past and his dark, impenetrable present. He had never spoken a single word about the war, and after a decade of silence, she had come to the conclusion that he never would.
And there was something else. She had always suspected that his soul had been seriously wounded long before he ever went to Vietnam. Where was his family? Simon had no parents to call on the phone; no sisters or brothers ever sent postcards; no relatives came to dinner. There were no cousins or nephews. There were no boxes of photographs and no stories about childhood.
She reached down and rubbed her huge, distended belly. That statue in the driveway was about to become a daddy. The possibility of it had unsettled her for years. Then, seven months ago—for her own happiness, if not his—she had stopped taking the pill. The clock was ticking—the alarm about to go off. She smiled at the idea of him as a papa. Just a few weeks ago, the impossible, the unimaginable, had happened. Her life—her entire world—had been upended, altered forever.
She smiled. In the last two months, a few rays of light had broken through the obscurities of her life with him. After years of frustration, she had finally made up her mind to find out who Simon Vegas really was. The time had come to stop asking and start looking. She had begun by snooping—by going through his notebooks in the library. She had pored over reams of his poetry but never found any of his earlier poems. She had read and reread the only book of poems he ever published but could find nothing.
“Even as a poet, he never speaks about himself.” She thought about what she had just said aloud and added, “Of course he does. But he has camouflaged himself with symbol and metaphor.” In his latest poems, her husband had hidden himself in tercets and quatrains—verse that is anything but free. She had examined his wallet and inspected every page of his old passports. She had dug through his boxes of notes from his classes and lectures, all to no avail. After giving up on the obvious, she had turned her attention to the garage. While pretending to clean it, she had moved some of Simon’s wine racks and tools and stumbled upon a dusty old canvas bag. The word BOXEO was stitched in white thread on one side.
Simon had concealed the bag in a dark, musty nook. It had been shoved into a cardboard box and hidden beneath a stack of Scientific American magazines in exactly the same way that other men hid their collections of pornography from their wives. When she finally built up enough courage to open the bag, she somehow sensed the enormity of what might be inside it. Her hands were shaking as she undid the buckles that had sealed it.
Could her husband be a pervert—a closet pedophile? Was he a porn addict? Did this old bag contain the dark secret that he had kept hidden from the world—from his wife? When her fingers found the first book, she shut her eyes, then carefully pulled it from the bag. When she opened her eyes, she fell to her knees and gasped with shock and confusion. Then she began laughing hysterically. In her hands was a fragile, yellowed first edition of Mandrake the Magician. She tenderly turned the cover page and began to read.
It was this very comic book that had explained to her at last the origin, if not the true meaning, of those ridiculous movements that he made every morning in front of the bathroom mirror. She had always wondered why he stood there, wrapped in a bath towel, his eyes narrowed to slits while he pointed all five fingers of his mangled right hand at the looking glass. Now she knew that he had been gesturing hypnotically just like Mandrake.
That morning in the garage, she had also discovered scores of copies of The Phantom and Dr. Strange. It was evident from the condition of the comics that every page had been devoured hundreds, if not thousands, of times over the years. It was also clear that these books had been cherished and protected, first by a small boy, then by a soldier, then by a grown man. She found a jar crammed to the lid with tiny gears and springs. In other boxes she found hundreds of maps and countless ledgers filled with incomprehensible codes— page after page of scribbled and scrawled numbers.
She had laughed out loud at the absurdity of it all. She discovered from these comics that Simon’s mind didn’t always kidnap his soul and drag it back to Vietnam as she had always suspected. Now she understood for the first time that there were other places to which he might be taken. She imagined her husband’s ethereal presence gliding through space on the other side of the galaxy while waging psychic warfare against a lizard-skinned Venusian warlord.
Or he might be in some faraway European capital fighting side by side with the Phantom, projecting his astral Mexican essence against the prodigious synthetic brain of a six-eyed alien menace from the planet Zothrax. After reading a third comic book, she felt a wave of deep sadness traversing her soul. Vietnam was insane, but at least it was real.
One morning just four weeks ago, Elena had called Simon’s good friend Zeke and asked him to come to the house. Ezekiel Zacharias Stein, a private investigator for several attorneys in San Francisco, was a man whose spirit was forever locked in a struggle between Zen archery, Carl Jung, and rabbinical school. After begging him not to reveal anything that she was about to show him, Elena had led him down the wooden stairs and past the wine racks. After several minutes of soul-searching and hesitation, she showed him the secret trove that she had discovered in the garage.
When she pulled the buckles at the top of the bag, a hundred comic books spilled out onto the workbench. Elena had told him about the satchel over the phone, but Zeke had imagined the usual Aquaman, Captain America, or Daredevil comics. To his astonishment, there was not a single flying, acrobatic, muscleman hero in the entire bag of colorful books—only fantastical bearded magicians draped in majestic robes.
She shoved a small table saw to one side, moved a drill press back toward a wall, and showed him a box that had been invisible behind all of the tools. It was jammed with ledgers. She opened one, then two, for him to see. Each one was filled with dizzying sets of numbers. Zeke noticed that many of the ledgers predated the Vietnam War. Finally she showed him a wooden box that had been carefully crammed with folded maps—hundreds of maps, including a few that were of museum quality. When she lifted the box, the bottom fell out, spilling the contents everywhere. She turned on several overhead lights, then stood there, her mouth gaping.



Alfredo Véa, Jr., who grew up in the Buckeye RoadbarrionearPhoenix, Arizona, is aMexican-Yaqui-Filipino-Americanauthor of three previous novels:La Maravilla,The Silver Cloud Café, andGods Go Begging, which theLos Angeles Timesnamed one of the best books of 1999.Drafted into the Army in 1968, his experience in Vietnam plays a pivotal role in The Mexican Flyboy. He works as a criminal defense attorney in San Francisco. The book is available from the publisher, University of Oklahoma Press, local bookstores and the usual online booksellers. Excerpt from Alfredo Véa, The Mexican Flyboy (Norman: University of Oklahoma Press, 2016), reprinted by permission of the publisher.

Tacos and Poop - Arriba! Arriba!

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Paco’s eating frickin’ tacos!


Excerpt from The Improbable Rise of Paco Jones: author, Dominic Carrillo 


PROLOGUE

     13+13= 26.
     My age.
     As an 8th grade English teacher, that makes me relatively old—to them. Twice their age. 
     The 13’s are two students sitting in the front row, ten minutes early for my next class.
     I sit at my desk behind a computer and remember glimpses of my 13-year-old self.
     Sure, I said and did some dumb things back then. But I was also a thoughtful and conscious being, much like the students in my classes—though they don’t seem to get much credit for it. Instead, they’re dismissed by many adults as Internet-iPhone-video-game-zombies. The truth is that there’s a lot going on behind the scenes, in their heads and under their skin.
     I see it every day.
     I hear it when they don’t think I’m listening.
     Like right now. These two don’t realize that I am paying attention. What are they doing? Watching the trailer to the next James Bond film on YouTube. What are they saying?
    Those skeleton masks are awesome, man.”
     “That’s Dia de los Muertos in Mexico.”
     “I wanna’ do that for Halloween. That’s cool.”
     A far cry from when I was in junior high.
     They used to call me things like “Dia De Los Muertos” and “Taco Jones,” and it was far from “cool.”

     Now I am the teacher and they call me Mr. Jones—kind of weird. Most of my students don’t know that my first name is Paco, and none have any idea what happened to me when I was their age. They probably can’t even imagine me as a middle schooler.
     But I can.
     I remember the 8th grade—and Naomi, Trent, Tequila, and The Game—like it was yesterday.


TACOS AND POOP

     I was almost done with my first semester of 8th grade at Walden Academy.
     I sat outside, alone on a bench in the middle of lunch recess on that cloudy, mild California day.
     A group of seven friends—the “cool kids”—were sitting at the table they’d claimed way back on the first day of school. It was an exclusive club. Nobody else dared sit there. Five 8th grade boys sat with two pretty girls and they laughed hysterically at themselves and the objects of their ridicule. The mighty Trent Oden was their leader. They all wore designer sweatshirts and two-hundred-dollar custom-made Nikes. With mandatory plain uniforms, this was how Walden kids distinguished themselves: their shoes. The footwear at their table alone must have amounted to more than 1,000 bucks.
     I looked down at my feet. The collective value of the shoes at my one-man lunch party: $19.99.
     As I opened my lunch bag I saw something else I’d never noticed before: My skin was almost as brown as my bag.
     Damn!
     I’d never thought about my skin color at my old school, Dolores.
     So I was isolated, and more or less a loser that day—actually, that entire semester. I poked open my juice box, pulled out three foil-wrapped tacos and some salsa my mom had packed, and started eating.
     When the group of so-called cool kids quieted down it got my attention. They were usually loud and obnoxious. So I looked up from my tacos and made eye contact with their table.
     That’s when they started laughing at me.
     Maybe they’d made fun of my Payless shoes that looked like bootleg imitations. Or maybe it was my plain blue sweatshirt, cheap and label-less. Maybe there was food on my face, or my hair was all messed up? I looked over my shoulder to make sure a circus clown wasn’t standing directly behind me.
     Then a boy named Paul pointed at me and shouted, “Viva los Tacos! Whoo!”
     Everyone at their table started laughing hysterically.
     This confused me.
     I didn’t see the humor in my tacos or my appearance.
     Then I heard: “Holy crap, Paco’s eating frickin’ tacos!”
     I’d never thought about the tacos, burritos or quesadillas my mom packed for my lunch, except that they were delicious and spicy and I generally appreciated her efforts. At my old school with my old friends, my lunches were usually a source of envy. Here, apparently, they were the source of ridicule—the butt of some kind of racist joke.
     Another guy at their table actually stood up and pointed at me and yelled, “Paco’s got tacos! Run for the Border!” As the laughter of the cool kids began to die down, he added this one to rouse them: “Taco Tuesday—Arriba, arriba!”
     They all laughed out loud again.
     I guess he and his friends didn’t realize that it was a Thursday.
     Or that the word “Arriba” didn’t really work there.
     Those bastards seemed to be too caught up in making fun of my name and my Mexican-ness to worry about accuracy or Spanish grammar, or other people’s feelings.
     I gave no outward response—my only defense was to appear unaffected by their laughter.
     This kind of thing didn’t happen every day that semester, but it had happened before. I’d drawn strange stares from day one at Walden, and some of my classmates had taken to calling me ‘Taco’ because it rhymed with ‘Paco.’
     Other random lowlights of that semester:
     One time I was asked, “Hey, Taco, can we borrow some hot sauce?”
     And it wasn’t even lunchtime.
     On the first day, a teacher asked me, “Paco—is that your real name?” He pronounced it ‘Pay-co” for the rest of the semester, despite my correction—maybe because it always got a laugh from a few students in the back row.
     Around Halloween, I was called “Dia de Los Muertos” as if it were my name.
     Yes, the comments were extremely stupid, but they still hurt.
     However, as The Art of War prescribed, since I was always outnumbered, I chose not to fight. I tried my best to ignore them.
     Anyway, that same lunch recess, two minutes after the cool kids had laughed at me—as if the Paco-Taco thing weren’t enough—poop fell from the sky and landed directly on my face.
     Literally.
     No joke.
     It happened like this: As I took the first bite of my second taco, a very warm substance splattered just above my right eye. It felt like a large spoonful of runny refried beans had just scored a direct hit on my face. It didn’t immediately register as bird poop. What the hell had just happened? I dropped my tainted taco and wiped the muddy, acrid crap from my eye and the right side of my mouth. Yes, my mouth!
     There was a slow-motion second of silence.
     Time stood still. 
     I heard a lone scream—no, more of a banshee battle cry—and then an outburst of hooting and hollering. The explosion of student cackling was all aimed in my direction. Amidst all the noise I heard different versions of “Man, look at all that shit on his face!”
     The humiliation was overwhelming.
     So I did what I imagine anyone in my shoes would do: I covered my face and ran to the nearest bathroom. Of course—in panic mode—I had tunnel vision. I looked only for an escape route, which is why I didn’t even notice which bathroom I had entered.
     While I hunkered over the sink splashing water on my face, a girl’s voice let out a shriek.
     “What the hell are you doing in here?” she said, clearly annoyed.
     “Oops,” I said, scooping handfuls of water on my face, keeping my head down. “I’m sorry. I’m having a really bad day.”
     “What happened to you?” she asked with a hint of sympathy.
     “I just got pooped on,” I said.
     “Literally?”
     “Yeah,” I said.
     Literal, yes—but it could also have been a metaphor for my whole first semester at Walden.
I looked up from the sink and turned to the girl I was talking to, but my eyes were all waterlogged and everything was blurry.
     I could see she was checking herself out in the mirror, applying some lip-gloss as if she were ignoring me. Her hair was pulled back in a ponytail and she was wearing a tank top. As her profile came into focus, I felt even more uncomfortable.
     “I’m sorry I’m in here,” I told her. “I needed somewhere to hide.”
“No problem. I understand,” she said and turned from the mirror to face me. “Well, on the bright side, I think getting pooped on symbolizes good luck in Greece.”
     “Greece?”
     I couldn’t manage to get another word out.
     I must have been mesmerized by her eyes and her lips—actually, her entire face. It was as if her golden brown skin let off a radiant glow. She was absolutely beautiful.
     Her name was Naomi Fox.


Dominic Carrillo, a San Diego, California, writer, at present is teaching English/Language Arts at the Anglo-American School of Sofia in Bulgaria. His stories have appeared in a variety of print and online magazines. Dominic has published a travel memoir, Americano Abroad, and another novel, To be Frank Diego. The Improbable Rise of Paco Jones, a growing up biracial story about an appealing Mexican kid, and his other books are available from the major online booksellers.

A trilingual literary tour de force

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Carta a Juárez is trilingual book tour de force, aptly using the French here, by its architect and editor, Roberto Perezdíaz, who has appeared in Somos en escrito as a formidable short story writer and translator. The Letter to Juarezconnects the three major players in what may be characterized, Perezdíaz suggests, as the first “world war” in modern history. It is a unique witness of the many-faceted conflict which reflects the U.S.A.’s own attempt to establish hegemony over the American continent only 15 years earlier. 
–Editor’s Note.


TO THE BULLET THAT KILLS NAPOLEON

By Roberto Perezdíaz

Félix Pyat, the Consummate Revolutionary of his Times, was totally unknown to me before I found Professor Victor Orozco’s first book about this previously unknown letter to Benito Juarez. Fascinated by Pyat’s revolutionary exploits during the volatile mid 1800s in Europe after the fallout of the defeat of Napoleon Bonaparte and with him the First French Empire, I Googled him up and read all I could.
He was a prolific writer as well as a militant activist at the forefront of many battles in the streets and with his militant articles published in various revolutionary small distribution newspapers throughout Paris. These publications got him into trouble with the regimes in place at the moment; got him into big trouble, like being sentenced to death. Of course, these sanctions forced him to go into exile in Switzerland or England.
It was from London that Félix   Pyat wrote the Letter to Juarez and his Friends. I explain in the Prologue, the probable route the letter took from London in French to Villa de Paso del Norte (Ciudad Juarez) where it arrived in Spanish.
The style of writing will be recognized by Ysidro Macias more quickly than it took me to realize that this is a letter written from one lawyer, Félix   Pyat, to another, Benito Juarez. Pyat knew whom he was writing to; and he was also very aware of the history and the war news coming into Europe from Mexico.
Juarez’ indomitable spirit and faith in the Republican cause almost single handedly kept up the morale of the Republican Army fighting the French Interventionist Army. Upon receipt of this letter he knew he had a strong moral ally in Pyat.
We don’t know how many copies he printed, probably very few as paper was very scarce to keep publishing the official Republican Government National Gazette that drove Maximillian crazy. Every time he announced his Monarchy had won the war, the National Gazette circulated a new issue with new laws passed by Juarez.
That summer when Juarez received Pyat’s letter, he was clearly up against the wall, the border with Texas where he had to retreat from Ciudad Chihuahua. In fact, Maximillian announced Juarez had abdicated by fleeing into Texas thereby renouncing any claim to be the legitimate president of Mexico. Juarez never left Mexico and the next issue of the National Gazette proved he was still very much in command.
The story of Mexico’s resistance to the French Intervention is very exciting and filled with intrigue and betrayal. But the history of Pyat’s times is equally intriguing and understood in Professor Orozco’s detailed running notes in the margins that put the dates and events Pyat mentions in his letter into the historical context. A who’s who of the period.
Félix Pyat and Karl Marx knew each other and were ideological enemies. Enough to say that Marx considered Pyat too excessively radical. Pyat said that while Marx was polishing up his theories, one could put an end to the Empire and Napoleon by assassination. The Pyat “toast” throughout London during his exile was: “To the bullet that kills Napoleon.” Pyat was never in the middle ground; he helped arm the people of Paris to fight foreign and domestic enemies of the French Revolution. When the Commune was in control of Paris, the enemies of the Republic were swiftly sentenced to the guillotine.


Félix Pyat, born October 4, 1810, in Vierzon, was a French Socialist journalist and politician, and member of the Paris Commune. He died August 3, 1889, in Saint-Gratien.

                           


 ~ ~ ~ ~ ~ ~ ~





Pyat el revolucionario por excelencia de sus tiempos era una figura histórica totalmente desconocida por mi hasta descubrir el libro sobre la Carta publicado por el profesor Víctor Orozco de la Universidad Autónoma de Ciudad Juárez. La figura y la persona de Félix Pyat me intrigaron a tal grado que me dediqué a leer todo lo que existía en Google. No pretendo ser un investigador académico pero por lo que vi Pyat fue un verdadero militante cuya militancia lo llevó varias veces al extranjero bajo pena de muerte.
Durante su exilio a Londres en 1865 le escribió la Carta a Juárez y a sus amigos. Juárez recibe la carta ya traducida al español por los pasos bien descritos en el prólogo del libro. Con el ánimo de los republicanos muy decaído, Juárez por su cuenta el solo los reanimaba cada vez que recibían una (no, otra) noticia de una derrota militar. El delegado de Estados Unidos a Chihuahua y sin duda espía, Reuben W. Creel reporta que el carácter férreo inquebrantable de Juárez era lo único que mantenía el ánimo de los republicanos. Con la Carta, Juárez y México republicano sabían que tenían un aliado en Pyat y en todos los amantes de la democracia mundial.
Un poco lento, de inmediato, no vi la importancia de entender que el formato argumentativo y el estilo eran de un abogado, pues Pyat era abogado, a otro, puesto que Benito Juárez también era abogado. Pyat sabía a quien le escribía y que por lo tanto se entenderían perfectamente bien. También me impresionó que Europa estaba recibiendo mucha información de la guerra para conquistar a México y algunos de esos datos, de esa información le llegó a Pyat para aclarar y reforzar su argumento acusatorio contra el Segundo Imperio Francés y Napoleón III.
Pyat era un escritor prolijo denunciando siempre a los enemigos de los trabajadores y la democracia. Publicó muchas obras y muchos periodiquillos donde denunciaba sobre todo a Napoleón Tercero. Pyat era muy querido y respetado por los parisinos tanto que cuando se presentaban las aperturas políticas fue elegido a representar a su barrio (arrondissement) de París.
Estuvo en las primeras filas de los levantamientos armados de su época. Cosa que Carlos Marx criticaba por muy acelerado. Pyat decía que mientras Marx afinaba sus teorías revolucionarias el apoyaba el asesinato del emperador. El brindis de Pyat durante su exilio en Londres era. “A la bala que mate a Napoleón”. Cuando los comuneros tuvieron el control de París a todos los enemigos de la República Francesa la sentencia era de muerte en la guillotina.


Excerpt from Carta a Juárez y sus amigos / Letter to Juarez and his friends, a documentary in French, Spanish and English

Prologue

Birth of the project

With Víctor Orozco’s re-publication 136 years later of Félix Pyat’s Letter to Juárez and His Friends, the seed was planted for the birth of this project. That was the year I saw this publication for the first time at the old Customs House in Ciudad Juárez. There is a replica of Benito Juárez’ carriage without the bullet hole in the back the original acquired as it left Torreón in great haste with the duly elected President of Mexico and symbol of the Republican Government, during the French War on Mexico.
I became obsessed with Félix Pyat’s document itself, moreover, I was baffled that nobody I mentioned it to even knew of it. I searched online for the French original unsuccessfully. It was a Mexican Professor Julieta García who found it in France at the Nationale Bibilioteque and sent it to me. I wanted to compare the French original against the Spanish version reproduced in Professor Orozco’s book.
I was impressed by the easy literalness of the two in language register appropriate for the times and wondered about who the translator was. Professor Orozco and I have surmised the translation must have been done by or under the guidance of Matías Romero, fluent in French, the Mexican Ambassador to the US in Washington DC during that period. President Juárez printed a few copies for distribution among his loyal followers. Fewer survived, Víctor is aware of only two. One is in the Special Collections of the University of Texas at El Paso (UTEP) Library in the Carl Hertzog Collection where archivist Claudia Rivers showed it to Professor Orozco.
My curiosity about the “Letter” in 20[12] obliged me to ask Mdm. Christiane Pelchat of the Québec Government Office in Mexico City if she was aware of such a letter or had ever heard of Félix Pyat. After I [surmised] summarized it was a “pro-democracy” letter of solidarity with Mexico and its resistance to the French Imperial Army and to the imposition of a monarchy on the Mexican people. She indicated it would be an interesting document to show to the French Ambassador to Mexico, then Monsieur Daniel Parfait. Perhaps a special ceremony commemorating the triumph of Mexican democracy over French Imperialism would be in order on a future Benito Juárez’ birthday (March 21) or another important historical date.
I met with Professor Orozco at the Autonomous University of Ciudad Juárez (UACJ) to propose the idea of a multilingual edition of his Spanish publication. We were sure we could find an English translation contemporaneous with the original French letter [c. 1865]. This was an important consideration to meet our publication deadline of March 21, 2015, the sesquicentennial of the date of the letter. As Professor Orozco reflects in his Introduction, this might have been the first [world] war involving many European powers as well as the Western Hemisphere, the United States the emerging world power threatening to intervene after promulgation of the Monroe Doctrine essentially declaring its hegemony over the Western Hemisphere.  



Translation challenges

Being a proposed trilingual publication, the translation considerations were several. Our original working document was in Spanish along with all the historical footnotes. We would have access to a digital copy of the original letter in French. We were unsuccessful in finding an English translation. Therefore, we needed a translation into English of the letter. Originally I contemplated translating the letter into English from the Spanish. However, this would make this English version twice removed from the original French. After consultation with Professor Jane Evans, Ph.D., at the University of Texas at El Paso she agreed to translate into English from the original French digital copy and include annotations, historical and referential footnotes included in the Spanish edition.  This translation would then be only one generation removed from the original French: including these notes would also be an editorial consideration for co-pagination of the trilingual edition.
I translated into English the Introduction and Chronology along with all the notes in the Spanish publication Carta a Juárez. Jane would translate these into French.
With no funds available for this initial task all the cooperation has been totally unselfishly voluntary. This included a clean retype in MS Word format of the original Spanish document; translation into English while teaching her classes in the French Department by Professor Jane Evans. Simoneta Ferrante in Montréal Québec provided the laborious thorough retyping of the Spanish for us. I wrote this prologue first in English; I rewrote it in Spanish and Paulina Zych, a Mexican scholar residing in Montréal, translated from my Spanish into French.

Reflections on the Letter…

After multiple readings of Pyat’s Letter to Juárez and his friends mesmerized me by the flow, the historical allusions, and the metaphors, I had an epiphany. Pyat’s Letter has the format, flow and style of a closing argument in a criminal jury trial I witnessed often during my years as Official Court Interpreter at the United States District Court in El Paso, Texas. Closing argument explains the crime for the jury and covers all the elements of Napoleon III’s crime against the French Republic and the Mexican Republic. Pyat argues it is: I, A Crime of Intention; II, A Crime of Means; III, A Crime in the End--The destruction by deceit and military force of the Second French Republic to establish the Second French Empire and exactly the same process to destroy the [Mexican] Republic.  The jury is history itself. Those of us who still envision democratically elected governments, are the jury. He demystifies the “civilizing” nature of Napoleon III’s justification. It reduces the French War on Mexico down to self-aggrandizement and money for the Imperial coffers even if it means Maximilian himself and Carlota have to be sacrificed on the altar of political expediency. Pyat inculpates by name many of Louis Napoleon’s accomplices and we are assured that had he, Félix Pyat, personally had his way, justice would have been meted out swiftly and categorically as it was for the ex-Swiss Banker become French citizen, Jecker, under the guillotine.

Roberto Perezdíaz, born to farm worker parents in California’s Salinas Valley, is a retired federally certified Court Interpreter. Now living in El Paso, Texas, he has written numerous technical articles, short stories, and poetry in Spanish and English. His collection of short stories, Más sabe el diablo is published by Ediciones y Gráficos Eón in México City. To contact Roberto, write him at rpdcs@sbcglobal.net. Carta A Juárez is published by Universidad Autónoma de Ciudad Juárez.

The drawings of Federico García Lorca as poems

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Federico García Lorca, gardening

(June 5, 1898 - August 19, 1936)


 GARCÍA LORCA: THE POET, THE ARTIST
  
By Arturo Mantecón


80 years ago, Federico García Lorca was hauled out to the rural outskirts of Granada with a passel of Reds, republicans, and assorted anti-Franquistas, shot in the back of the head, then thrown in a ditch and covered with earth, a grave undiscovered to this day.
A tremendous lyrical poet whose work was marveled at then as much as it is now, García Lorca was also an extraordinary plastic artist. He drew and colored fascinating images that were at times, playful and charming, sinister and dreadful, and disturbingly sexual. Some of his drawings illustrated personal letters, others served as book dedications; a few adorned his poems and plays, and many stood alone as works of art. Over 350 of García Lorca’s drawings survive in museums, galleries, in private hands, and as part of the Lorca family collections.
García Lorca considered his drawings to be poetic expressions, a sort of charcoal and crayon sketched verse:
“I have thought about and produced these little drawings with a poetic-plastic or plastic-poetic criterion…And many are lineal metaphors or sublimated commonplaces…I have tried to choose the essential features of form and emotion, or of super-reality or super-form, to turn them into a symbol that, like a magic key, might help us better understand the reality they possess in the world.” 
García Lorca’s drawings, considered as an integral whole, were poetic expressions in a personal, primordial, visceral language, and, as we know, it is impossible to navigate any language (even our own) without interpreting it, without translating it. 
The translation of the drawings of García Lorca is the artistic task that I have set for myself. I am planning a book containing 25 or more of them, and present here a few examples that will hopefully benefit the “reader” of his drawings.




Paseo de una avispa por mi cualto*

Una avispa,
canary yellow
mothbird of a wasp,
un día entró
por mi ventana,
my window that gives out
to a displacement
of other shutters
other curtains
potted plants
and iron rejas as thin
as wisps of telaraña,
hilos de seda filtrando
the bright triangles
de los colores primarios
drawn like bolts of cloth
from the sky of Granada.

The wasp came through my window
and blacktraced over table
staged with the pearlmothered
almejas de mis secretos,
blacktraced its volition in that
screaming
hymenopteral instant
in which time spirals
about its navel
and preterite wasp of lingering
is eyed con la avispa del presente,
y dibujaba al azar
el fantasma incompleto
describing the lapidary
cross-etched tumba
of my fate.

*Cualto, for cuarto. Lorca was transcribing the speech of common folk in Andalucia where “r” is often confused with “l,” particularly right before another consonant.




Portrait of Salvador Dalí

¡Ay mi amor!
I sing the colors
of your palette,
cobalt of sea
tigre de sol
blood of fish
and the jet and anchor
of wounding peñascos
that front the shores
of the forbidding
golden numbers
of your snailing mind
¡Ay mi amor!
olivaceous voice
green and black
unction
profunda y suave
like the flux,
the slow
tidal back and forth,
the circular
game of the goose
de nuestro amor
¡Ay mi amor!
Starfish wizard,
palette pierced
by phallic thumb,
grand masturbator,
hygienic sex
ever at hand,
los peces prisioneros
devouring the creams
from the fingers
that sharp define
your light-born dreams
¡Ay mi amor!
You would flee,
flee
the sexual forest,
flee
from our nights stalked
by the fantastic
misshapen beasts
of my conjuring,
porque te dolía
demasiado

¡Ay mi amor!
because it hurt
too much.




A Hand

The eradicated hand
está flotando
en la susurrada brisa
de una mañana dominguera,
pinching between
forefinger and thumb
its blood-beaded
vegetal airfoils
of frondlike,
wooly caterpillars
--tuertas pero no ciegas--
as they slowly inch
through the thankful,
cloudless,
blue and calcite
sky.

The little boy´s hand
— the hand of the boy freshly planted—
trails the whiskered dendrites
of earthly attachment
and ascends
para palpar
y leer
las yerbas y fruta
que crecen en la luna.



Art Mantecón is a poet, translator and fiction writer. His short stories have been published in The Americas Review, Café Bellas Artes, Bliss, and the Dunes Review and in Somos en escrito along with his poetry. His translations have been published in Poetry Now, Left Curve, and Skidrow Penthouse. Art has published translations of two books of selected poems by Spanish poet Leopoldo Panero: My Naked Brain (Swan Scythe Press, 2011) and Like an eye in the hand of a beggar (Editions Michel Eyquem, 2013), the latter featured in Somos en escrito.

My Own Spicy Heart

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'Cotty and Montezuma’s revenge


My Heart is Bathed in Chilis 

An excerpt fromThe Ramona Diary of SRD

By Scott Russell Duncan

The first time I had real hot peppers, a part of me died. Home was virtually a pepper-free zone as my Chicano mother only ate pickled jalapeños whose vinegar I found unappealing and my white father made a pico de gallo he called hot sauce, which I would later call Anglo-sauce. Yet I saw hot pepper consumption often since I stayed every summer with my grandparents in LA. We'd eat over at my Aunt Linda's and everyone would dump hot sauce over everything at breakfast and every time I would ask, "Is there any ketchup?" for me and my sister, Aunt Linda would look at me. “I don't know,” eyes wide, “Hey Rebecca! is there any ketchup left over from when you dated that guy? The gringo?”
“You mean Steve?”
“Yeah.” My cousin Rebecca would then bring the year-old ketchup bought for some polite and terrified white boyfriend for our eggs or potatoes. All eyes would be on me and my sister in our ketchup shame. Grandma would stare at the globs on our plate and say, “You going to eat that?” My uncle would say, “I think they are.” My sister, Clara, the tougher one, would glare back at our family saying, “We like ketchup!”
And everyone would purse their lips and say, “We gotta do something about how white you kids are.”
I met my chili pepper death after one of those ketchup shame breakfasts. I walked into the kitchen and saw my Uncle Joe sweating and holding on to the counter. He was eating chips and heaps of salsa. “Is it good?” I asked him. He wiped the side of his face. “Oh, it’s good,” he sputtered. "Your grandma made it."
Until that time, there was no place safer than a kitchen with my grandmother and nothing more inert than the only homemade salsa I knew, dad’s Anglo-sauce. So I ate some of grandma’s salsa, a big some.
And then I thought I had slurped nail polish remover. It was like drinking the whiskey from the jar that holds Joaquín Murrieta’s head. Marinated Mexican. And years later when I saw the crapola movie Interview With a Vampire and Brad Pitt gets bitten in the graveyard and yelps and the world goes gray before it becomes hyper-rainbow real....I thought, hey that was how eating my first hot peppers was. Vampirism must be easy.
But then at my first real hot pepper hit, the chilis took the slow bus down my throat and got off in my chest. I looked at my grandmother, whose name Mercy seemed ironic, and asked, “Why? Why, grandma, why?”
Grandma, washing a pot, called over, “Don't blame me, ‘Cotty, your uncle likes it.”
I, too, held the edges of the counter, dreading the mass of chilis ever hitting my stomach, but the chilis never made it there and instead settled on my heart. As the chilis burned, they consumed the slow vivid kitchen. The white blossoms on the back of my grandmother’s blue polyester blouse glowed. The fur of my aunt’s pale beige Chihuahua mix, Panzón, seemed bright and he barked happy and off sync. When the counter tiles seemed over-white, I shut my eyes and the chilis turned my heart to cinders.
My uncle patted my back, now as sweaty as his face. “We are burning the white boy out of you, m’ijo.”
And ever since then, chili peppers have been my vampire blood and air. And often my heart also burned because of disappointments and indignations, yet all the fires felt like chili pepper fire. Books I read seemed to describe this burning. Seguín, the Tejano hero of the Revolution who was later robbed of everything by the very Texans he fought for, warned Chicanos that we would be treated as foreigners in our own land. Montezuma, writhing in his palace in Tenochtitlan, said it better as an Aztec city fell under Cortez—“My heart is bathed in chilis.” Dissatisfied and disenfranchised hearts burn. My heart burns because 1846 has never ended. My heart burns because I’m still seen as a descendant of Cain, who we know from trash romance novels is our vampire father, but really means I am a native of the New World. My heart burns because I have survived here, in the place of many fires, the dry kindling of my homeland of the Southwest.
   I have changed many to my side, to chili vampirism. They sweated and burned as I had, till they saw the world anew with chili pepper eyes. If you love me, you love chili peppers. Montezuma’s chili swishing heart. My own spicy heart.  




Scott Russell Duncanis the author of The Ramona Diary of SRD, a memoir about growing up Chicano-Anglo in California, and the reclamation of Spanish California mythos. A writer of both Fiction and Nonfiction, Scott's work involves the mythic, the surreal, the abstract, in other words, the weird. Scott received his MFA from Mills College in Oakland, California where he  lives and writes. A recipient of Litquake's 2016 short story content award, Scott's work has appeared in Somos en escrito, Border Senses, Ofi Press, and has been translated into Spanish in Canibaal. The Ramona Diary is looking for a publisher. Scott’s website is scottrussellduncan.com

No Really, How Chicano Are You?

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A future stone-cold Chicano − Joaquín 3 in ultrasound


Chicano Confidential

Yo soy Joaquín, puro Chicano, hasta in utero

By Sonny Boy Arias

My third grandson is about to be born any day now and I can’t help but think about how it is that he will become “Joaquín.” What I mean to say is that in becoming “Joaquín,” he will become Chicano—and he has no transformation to go through as he will come to see the world through my big brown eyes.

Encounters with one’s surroundings, both positive and negative, start in the womb. Whether in-or-out of the womb I want to contribute to a colorful, engaging, truly inspirational, meaningful environment for my grandsons. I want for them a dignified and morally honorable and heroic existence. 

Rodolfo “Corky” Gonzales’ epic poem “You Soy Joaquín,” is laden with political significance and expressions indicative of a Chicano not letting the dominant society silence the voice of the resistor, in this case, me (a.k.a. “Sonny Boy”), in my capacity as “Joaquín” symbolically the Chicano with an existential soul.

I am rather hopeful that I can contribute to the modern-day imaginations of my boys through “heroic muses” and fantasies (mentiras) as well as through the Chicano experiences in everyday life, because, from Sonny Boy’s perspective, life-Chicano can be rather amusing. 

I will show them a world with realities they will face from un espejo differente, a different mirror, a critically contemplative mirror if you will. You see my Mama taught me that I was born into a world where a lot of things were already assumed such as: 2+2=4, President Kennedy said we would put a man on the moon within a decade, Chicanos were treated like second-class citizens, Spaniards were not our people, Eva Longoria was not born yet and Cesar Chavez and Dolores Huerta co-founded the National Farmworkers Association. 

I am not going to bullshit my boys. When they learn about Christopher Columbus and how he discovered America, I’m going to chime in and say, “Mijo, what Columbus really discovered was that he was lost! Columbus was the original hijo perdido!” 

I will tell my boys that at one point Chicanos were, as “Corky” puts it, “confused by the rules, scorned by attitudes” and “caught up in the whirl of gringo society” but we have evolved and made a lot of progress since the 1960s and as a result the world is very different now. Chicano millennial hipsters aren’t confused just because they dress with rings through their ears, noses, cheeks, lips and other places. They don’t care much about about what they don’t care about, including any talk about a movimiento as much as they do taking a good selfie. 

Truth be told back in the day we were simply okay being a little confused. Being suspended existentially, caught in a web of contradictions, was a positive state of mind; we just wanted to be in control of that which was out of control, like a boat without a rudder in a storm. Nothing mattered more to us than to fight for our own worth as human beings and we didn’t think about carving out a path for social change; it just happened, Chicano style.

I will raise my grandsons as Chicanos, each named “Joaquín.” Interesting to note is that as I am preparing this writing I received a call from my eldest daughter saying she was going to have a baby and she already speculates it will be a boy. 

I was raised Chicano in a highly politicized family, each relative adding to the Chicano Movement from their perspectives and struggles; we each had our unique way of contributing to El Movimiento Chicano de Aztlan.


Azteca Danzantes Sonny Boy 
and Joaquín taking a break




I will stress to my boys that Chicano activism must start early; we must engrain in our children a paradigm for both identifying and objectifying injustices in everyday life and we must now be efficient and accountable in our actions, no confusion, so I suggest that we think “small scale big change.” 


Charlando

For the greater part of my life whenever a group of Chicanos got together after pistos, tequilazos and ice-cold Coronitas and Dos Equis, we always landed up trying to out-Chicano each other. We used to talk about how poor we were growing up in the barrio and how we devised methods for survival. 

Applying his own rationale for how to “make it” in a White man’s world, one bato loco always told me that the secret to a successful life was having more than one job. He said he could eat well because he worked as a dishwasher at a good restaurant. And he worked at a gas station in order to keep his car in great working condition, always filled with gas. He told me these things from his prison cell. 

The bato that told one of the best stories about being poor was Rafael Arreola who became a Superior Court Judge in San Diego. “Rafa” was from Jalisco and he told a story of how when he was young he was so poor he and his brother would dig through cow dung and dig out the beans and go home and make frijoles-borachos. How could you possibly beat that story?

One recollection of having to present my Chicano credentials to my camaradas was when I told this bato that we were so pobre that my grandmother made chicken soup every night and the bato said, “Hey man, what’s wrong with that? I love chicken soup!” I replied “Yeah, but she used the same chicken every night!”  We laughed so hard we forgot what we were laughing about. Chicken soup or not this bato was my camarada, he was a cool dude—I knew he would take a bullet for me; now that’s a camarada. And he knew I knew that even though I said I would take a bullet for him, I really wouldn’t, but we always acted like I would. 

You know you have a good friend when you spend Sunday afternoons shooting turds in the American Canal when it’s 112 degrees out. This is the way I want my grandsons to be: comfortable enough in their own brown skin that they can talk shit with each and also have deeper thoughts reaching deeper levels of predication, thinking thoughts we would have trouble comprehending but pretending like we knew what the hell we were talking about.

Sometimes you say shit that your camaradas have trouble believing or understanding, you know what I mean, bato? In the near future I can imagine two of my three grandsons (pictured below) talking:

Joaquín 1: “I look at my brother and say to him, Joaquín, I am Joaquín, too, and I will never sell you out, my brother Joaquín. I always wish you good health and happiness and may we always find joy and something to celebrate, often. You are my big brother, Joaquín, and I cherish you deeply; you are always in my thoughts, so you will never truly be alone. Muchisimas gracias for being a loyal and caring brother, Joaquín, and for always stimulating my thoughts, deep thoughts. We always have wonderful conversations, and they are often humorous to boot. May God keep you around and in good health, Joaquín, and me, too, for many years to come, hermano.”

Joaquín 2: “You are a great big brother, too, Joaquín!” 

Joaquín 2 on the left with his older brother Joaquín 1 
in the great Salinas Valley grape fields

No Really, How Chicano Are You?

I will never bullshit my grandsons; I will not sweep the truths about injustices in American society under the rug. I will always put things into perspective within the realm of the times we are living and I will speak from my corazón--they will know my love for them through my Chicano-speak. 
Many Chicanos were not quite as fortunate as I, born to a first generation Chicana politicized by her own human condition, surrounded by more than a dozen brothers and sisters, all politicized Chicanos who took action against institutions designed to keep us out. Similarly, many Chicanos were born out of what Corky Gonzalez called “GOLDEN MOMENTS OF FREEDOM” (Yo Soy Joaquin) mainly moments when they or their loved ones were wronged.

My golden moment of freedom was rather fiery and came when I was five years old protesting alongside my grandmother in Barrio Logan (Chicano Park). Still in my uniform, I was walking home from the nearby baseball field following a Little League baseball game where I played right field. As a cariño we called my grandmother, “Nana buela” (short for abuela) and as I looked over in her direction, a young White San Diego Police officer grabbed her by the hair and pulled her down to the ground while she was picketing on the street where they planned to build the Coronado Bridge and through eminent domain throw her out of her house that was merely a shack my grandfather built with his own two hands, and he was not a carpenter. 

As I saw the police officer throw her to the ground, all I could think of was, “You fucking pig!” My grandmother was less than five feet tall, she toiled for more than 40 years on the assembly line at the Bumble Bee Tuna Corporation, chopping up tuna with a machete-like knife (very sharp), she went to church every day of her life, she loved her grandchildren dearly, she was a saint, and here this young punk cop was throwing her to the ground. Chinga’o! As I ran toward her I could hear the clicking of my baseball cleats against the concrete sidewalk and it reminded me of how my father forbade me to wear my cleats off the baseball field, but this was an emergency, and just as I got only a few feet from the bastard-pig I took to the ground like sliding into home plate and gave him both my cleats into his thigh just below his gun.

At this he immediately let my grandmother go, I had his full attention, I had hurt him good, and now I was lying on the ground face-to-face with my Nana Buela. 

                        Her eyes a mirror of all the warmth 

                        and all the love for me, 

                        and I am her 

                        and she is me. 

                        We face life together in sorrow, 
                        
anger, joy, faith and wishful.
                        (I Am Joaquín.)                   

I looked into her dark eyes and noticed that she dyed her hair (black); this was a bit of a revelation and I could see clearly into her mouth. I think she had a cavity in each tooth, yet another revelation, and her lipstick was smudged and she smiled like she always did as if to say, “I may be a saint but I am one tough Chica, I’m not hurt, I am sticking up for the right to keep my home, don’t worry I’m okay, you are not in trouble, you did the right thing y te quiero mucho mijo!” 

She took to her feet standing no less than “ten” feet tall as she had taken one for the “gipper” and so had I; it was our golden moment of freedom, yet another reason to remain true to our Chicanismo. She knew I knew she knew I knew she knew I knew and that was all that counted for the remainder of her life. Even at the very end of her life I recall her last words were “Yo soy Chicana!” She acted like a Saint that drank two to three 102 brand beers on Sundays.

As my grandmother made her way up to her feet, I was still on the ground and she reached over to help me to my feet. All I could see was the pig-cop rubbing his thigh, cross-checking to make sure his gun was in his holster (there were no stun guns in those days), unsnapping his small hard leather pouch all at once throwing the handcuffs on me. He looked at me like a fish does when you have him on the hook like, “I got you now, you little shit!” 

Nana Buela looked at me and I looked at him and he looked at us as if he were truly threatened; he knew we could kick his ass, my grandmother threw five-hundred pound tuna around all day every day for Pete’s sake, she was strong as hell. We used to say, “She can pick up her own house, it’s not much, but it’s paid for.” I felt like a slave wearing baseball cleats to an empowered tyrant-pig who knew nothing about why we were picketing, yet we both knew I ate pig on Sundays in my favorite menudo. 

“You little shit, you little shit!” he kept repeating as he literally threw me in the back of the police car. My grandmother’s look kept me strong as I knew I had done the right thing in her eyes and I had her support. 

The cop took me to the San Diego Police Department not more than two miles away and pushed me into a long wooden pew-like seat. He unlocked my handcuffs and cuffed me up once again to the armrest. Not a minute had gone by when the cops behind the window looked out at me sitting there in my baseball uniform when one of them said, “What is he in for, stealing third base?” I sat there in shackles for more than three hours, I had not yet been processed and no one talked to me, I was left with my own thoughts:

I am Joaquín. 
The odds are great 
But my spirit is strong, 
My faith unbreakable, 
My blood is pure. 
I am Aztec prince and Christian Christ. 
I SHALL ENDURE! 
I WILL ENDURE!”
(I Am Joaquín.)               

Here I was, just a kid, a barrio boy, experiencing my first real “golden moment of freedom,” as Corky puts it, how ironic, “I am literally shackled to a large wooden bench and I have never felt so free.” Perhaps I should find that fucking pig that threw my Nana Buela to the ground and thank him. I know she would forgive him; she would say, “We are all God’s children.”

I always felt somewhat “locked-up” living in the barrio that became Chicano Park amidst the black-and-whites (police cars), but on this day it was real. As Corky puts it:


I toiled on my Earth and gave my Indian sweat and blood for the Spanish master 
who ruled with tyranny over man and beast and all that he could
trample. But….THE GROUND (Chicano Park) WAS MINE. 

(I Am Joaquín.)            

To make matters worse within a year from this incident they threw my Nana Buela out of her house and forced her to move to another part of the city and pick up a hefty mortgage payment where she had none before. As the construction of the bridge ensued, they started by driving concrete spikes into the heart of our community. 


I own the land (Chicano Park)

Events like these were ongoing; they never seemed to stop. We could never really prepare for what was to come next because city planning, politicians and their junk yard dogs, the cops, always had a movida; we just couldn’t second-guess them. In a lot of ways it didn’t matter as their actions reified my Chicanismo, I thought, like Corky:

I am Cuauhtémoc, proud and noble,

leader of men, king of an empire civilized

beyond the dreams of the gachupín Cortés,
who also is the blood, the image of myself.
I am the Maya prince.
I am Nezahualcóyotl, great leader of the Chichimecas.
I am the sword and flame of Cortes the despot
And I am the eagle and serpent of the Aztec civilization.
I owned the land (Chicano Park)….” 
I must fight 
and win this struggle 
for my sons, and they 
must know from me 
who I am.


(From “My Own People,” an excerpt from I Am Joaquín.)

So in the wake of my third grandson, I received word that we are expecting yet another grandchild. Should it be a boy, he, too, will be named “Joaquín” or maybe “Joaquín-Patrice” like my son, named after two great revolutionaries, Joaquín Murietta and Patrice Lumumba.
This is what makes me Chicano! How about you, how Chicano are you? You soy Chicano! 
By the end of our fiery discussions to ascertain “Who was more Chicano!” I knew in my heart that only a few of us were actually born Chicano.

I am Joaquín.
(You Soy Joaquín)

Imaginate, true Chicanos and Chicanas are being born in the year 2016! Hijole! And the message is clear:
“We are here, we have been here for a long time, we were here before you came along, and we are here to stay and will form part of a future world we helped to create and share with you, with or without your acquiescence!”

Hasta la victoria siempre!


Sonny Boy Arias is a social psychologist by trade and a stone-cold Chicano story teller at heart as this “memoir” manifests, his latest column based on the premise, historias verdaderas mentiras auténticas. His book, Theorizing César Chávez: A Treatise in the Social Psychology of Scientific Thinking in Everyday Life, is due for release this year by Arts and Sciences World Press.


My mini-Aztlan: Making Science Friction in 64 square feet

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Con artist's sketch of 8x8 cell, Sonny Boy's favorite place to think,                                               and write on


Chicano Confidential


High-Tech Bato: “If the SHU Fits, Wear It!”

By Sonny Boy Arias

In this article I present direct evidence that I provided the basic logic behind the software design allowing for networked-work over the Internet, Google and Facebook. Said differently, I am not (like Al Gore) claiming I created any of these entities. I am claiming, however, that I provided the logic leading to the software that allowed people to work together while apart and this is what landed me multiple years behind bars on three separate occasions. In other words this story is about the troubled life of a highly skilled Chicano (me) caught in the entanglements of digital technology and crossing boundaries that led to imprisonment because of "presumed" violations of "laws."
Today is the first day of my fourth year in the “SHU” (Solitary Housing Unit). I have a couple more years before they put me back with my paisas or in with the guys in the general population; lengua franca, as odd as it may seem, I prefer staying in the SHU, because I am able to self-reflect and get a lot of work done. Thing is that over the last dozen years this is my second time in prison, hence, I’m a believer that if the SHU fits, wear it; entre nosotros, I am getting addicted to the SHU as it provides me a very personal sense of place, it’s like a mini-AZTLAN, no kidding, puro Chicano.
I had always heard such terrible things about the SHU, like it is possessed by evil spirits and that some of the evil spirits spoke Spanish because so many Chicanos had spent time within the confines of the 8-by-8 cell. People knew that unless you accepted The Lord Jesus Christ as your Savior or started praying a lot, you would go crazy by the end of the first week. I believe it, too, especially for some of the guys from México; they are like free-range chickens, having been raised out on the ranchos and all.
But chalici, man, just between us chickens I got used to life in the SHU early on, fact is, I am really enjoying myself. I am, in fact, amusing myself to death, something that was becoming increasingly difficult to do when I was with my raza in the general prison population. Now don’t get me wrong, I love those guys; they would take a bullet for me even though they know deep down inside I wouldn’t take one for them—you have to love that shit!
No doubt the SHU was designed as a means of cruel and unusual punishment; it’s dark, there are no windows, only 1 door, a bed and a toilet, and that’s it, hijole!

Notes from one of the walls of the SHU--Note the similarity
to the opening paragraphs of this essay

One is left to their own thoughts—they didn’t have me in mind when they designed the SHU; for me it became an experiment as well as opportunity for self-development. I totally prefer daily life in the SHU over life in the general population. The first time I got sent up was just before the Internet became popular. You see, Ulf Maggerquist and his team had designed ARPANET, the precursor to the Internet and in my capacity as a human factors analyst (one who makes observations about the way people behave over computers that are networked), I was taking cues from their systems engineers and inadvertently developed DEC NET on behalf of the Digital Equipment Corporation.
DEC NET acted very much like the Internet does today, but it was by invitation only; they (FBI) say that this is the point when I started breaking the law because I started sharing proprietary information (copyrighted intellectual property created by the ARPANET team) with others (namely the Digital Equipment Corporation), “outside the realm of the Federal Government,” at least that’s how the federal judge who put me away put it. Caught up in my own emotions, all I had to say to the judge at my sentencing was, “How the fuck was I supposed to know I was breaking the law; I was just performing research?” and before I could regain my composure, he added two more years to my sentencing because I swore at him. Hijo de la chingada!
I can see how the FBI bundled the charges—they added up to four felonies and in California it only takes 3 “strikes [felonies] and you’re out,” put away for life. The only plea bargain I could provide was to hand over my research in exchange for two of the trumped-up charges or I would never see my family in the free world again. The biggest charge was that I was a secret agent, a spy working against the U.S. Government (specifically trying to derail ARPANET) because I shared software that was under production with systems software engineers at the Instituto Tecnológico de Mexicali (ITM), located in Baja California Norte. Hijole!
Again, I wasn’t a spy; I was a researcher, but the FBI depicted me as one who was using research as a smoke screen for stealing and sharing information. I collaborated with engineers at the ITM because they were quite innovative and cheap to hire, not because we were conspiring to overthrow the government.
I saw the way corporations would garner contracts from the federal government, so I formed a corporation and called it “2Chicanos and a Vax” (a Vax is a mini-mainframe invented by the Digital Equipment Corporation) and we went after minority set-aside contracts. It worked out great; we got more contracts than we could handle, probably because at that time there weren’t any Chicanos involved in systems design engineering nor human factor analyses, still aren’t. We need Chicanitos/as to study systems engineering.  In our work with the ITM, we pretty much perfected the art and science of working together while apart and that was our major-most contribution to the Internet, Google and Caralibro (Facebook).


A closer view of the SHU notes reveals Sonny Boy's
first attempts to encrypt his research findings
We designed software we called “Emiliano” (after Emiliano Zapata because it was quite technologically revolutionary), which is similar to Chat Boxes and email, Instagram and Twitter today, but it involves a logic that is actually designed for much deeper thought and discussions leading to multiple levels of predication and meaningful social interactions.
We applied a theory known as symbolic interactionism to our work that helped people work collaboratively (on both sides of the U.S.–Mexico border) while developing shared meanings about any topic at hand; it also helped groups come up with common visions and goals.
Said differently, we turned our group work into nouns that became abstract notions and linked ideas from individual group members in tenuous ways that were productive. It’s as though the mind of the group takes over the mind of the individual and creates groupthink (binationally). This was the concept for which I was charged, stealing and sharing with people from another country (Mexico) and being a spy, go figure!
What I learned is that rule-breaking exists in a cooperative as well as conflictual world and you can be blamed for breaking rules if it is perceived that you are breaking them. The reality was that it was perceived I was breaking rules (laws) but they had not yet been established, because no one could identify a rule or law I had broken. I never saw myself as a rule-breaker or an outlaw.
The Emiliano software came with each Vax that was sold, thing is, computer engineers had no appreciation for its design (helping people to perform collaborative work while they are apart) so they would throw the software away upon receipt of the Vax, in turn, it never became popularized until one day an engineer brought it to the attention of John Sperling, the founder of the University of Phoenix who used it as the premise to start the online side of his academic program offerings.
While alone in the SHU I used my imagination and started writing on the wall how Emiliano would work over computers that were networked over the Internet. While standing in the darkness of the SHU I began writing on the wall with my index finger, I imagined the letters and words I was thinking and could envision what I was writing.
On occasion the female guard would swing open the small door located within the larger door of my cell and a ray of light would pierce the darkness and at the same time “erase” what I had written. She would look at me and at the wall in a curious way as if to try to read what I was writing. After a few weeks I convinced her to sneak pencils to me so that I could write on the walls; it took a couple of months before other guards took notice of my writings.
One day when I was returning from my hour in the yard; my cell was swarming with FBI agents and the warden. They were taking pictures of what I had written on the wall, some of it was in Spanish and I could hear them talking about intellectual property and the production of ideas and how they simply could not agree on how I was theorizing about the etiology of rule-breaking; I also heard degrees of disagreement about whether or not I had broken any laws. At the same time they moved me across the block to a new SHU. The next day I observed that a large piece of plexi-glass was being placed over my writings in my old-SHU. My sense is that it was not being preserved for esthetic reasons.



Uncannily, a microvax cpu board looks like the binary code-like notes scrawled on a prison wallby Sonny Boy. Or, is it vice versa?


When the Second SHU Dropped

The second time I got sent up was related to the first time except I hadn’t quite broken the law until a few months after the initial charges. In short, I received a major grant-contract from the U.S. Department of Commerce that would allow us to set up large scale high-tension towers that transmitted digital information in the middle of the desert in the Imperial Valley (southern-most end of Southern California not far from the U.S.–Mexico border). The engineers on the U.S. side all agreed that high-tension towers would not be feasible because the heat from the desert floor would “bend” the digital signal, a high speed T3 line.
Conversely, Mexican engineers from the ITM argued otherwise. We spent millions of U.S. dollars, set up the towers and created a consortium encouraging common research and collaborative work. The moment I threw the switch, however, I was arrested for not having a permit or permission to send a signal across the U.S.–Mexico border. The FBI called it “treason.” Well, call me “pendejo,” but it’s true I didn’t think about getting a permit because I had received federal dollars from the U.S. Department of Commerce and the National Telecommunications Information Agency! All I could think about was, “Why didn’t anyone just stop me?” and “Why did it have to come down to this?”
And wouldn’t you know it, this time when I was sentenced I went before the same judge and he spoke down to me in a big way; it was a degradation ceremony to the max. He said, “You should have learned from your mistakes,” and I’m thinking “How the hell was I to know, why the hell didn’t anyone tell me what I needed?” and as he kept repeating himself, he caught me rolling my eyes and so he added another year. Hijole!
Had somebody stopped me we would have saved the U.S. government several million dollars and I wouldn’t have been charged and sent away to prison, nor labelled as a “spy.” I’m not a spy, I am just a Chicano with a Vax. My colega in crime disappeared into Mexico and the Feds thought I knew where he was, but I didn’t, still don’t. He most likely went to Jalisco where he is from. I don’t even give a shit! But the feds didn’t believe me and came down extra hard on me because I didn’t rat on him. Curiously enough years later while going up an escalator I locked eyes with a guy coming down and I could have sworn it was him, but I didn’t pursue him, I just couldn’t as I was still on probation.

The Third SHU Drops: Call It the “Chancla”

I was on house arrest for 6 months following my second release, followed by a year of probation. About 3 months into probation I came home to my house in total disarray. My neighbor “Flaco” said three guys in dark suits pulled up in a van, ran out, broke my front door open and were out in 5 minutes. It reminded me of when I made a similar observation of the raid on his house when they caught him dealing drugs. There was shit everywhere.
I noticed the empty leather case of a prototype of a Cryptex USB drive once left in a PC following a highly descriptive Power Point presentation I attended at DEC World, the biannual trade show held at the Embarcadero in Boston. I didn’t think anything would ever become of my having the USB drive as I viewed it as an antique and a paperweight; boy, was I wrong.

Early model of Cryptex USB drive,out of focus on purpose to hideits secret workings

The Cryptex USB drive was accidently left behind by the director of the Waxahachie-Texas Super Collider Project, the world’s first super collider funded to the tune of 4 billion dollars and defunded half-way through the project.  I figured I would run into him within a few hours but to no avail, so I kept it. When the FBI had its content analyzed they said two things led to felony charges against me, again as a spy and traitor; they said, “The information contained on the drive had thousands of pages of secret documents for how to design the super collider (particle smasher) and that only government officials should have access to such secrets.”
My attorney argued that I was not a particle physicist and could not decipher the information found in the files.” I was also charged with possessing the Cryptex USB drive which was said to be government property, but technically the information contained in the drive and the drive itself did not become government property until after the project was funded and I came into possession just prior to funding by the National Science Foundation. Madre mia!
I told them “I didn’t know shit about shit about technology.” I added that, “Around the barrio people laugh at me because I don’t carry an iPhone, I’m not on Facebook, and I don’t know about ‘apps.’” But the FBI said it was just a cover for me to act like I didn’t know anything about technology.
At one point I had once downloaded everything on the Cryptex drive to my Vax in order to download legacy applications, now that was a fact, but I did so just in case the USB drive was ever lost or damaged. Because I had networked several mini-Vaxes together, several of which were located in Mexico I was viewed as a traitor committing acts against the U.S. government without permission.
The FBI said that during the course of their decommissioning legacy data, thousands of project pages had been deleted yet these pages were located on my Vax as well as Cryptex drive, so I was had. They said I was stealing and deleting data I didn’t want for anyone to see. They even placed a value in excess of 100 to 200 million dollars in damages. My attorney was really convincing when he pointed out that the probable reason so many pages were missing was the size of the file was simply too massive to move all at once from one PC to the next so they must have downloaded the data into more than one part; it sure as hell made sense to me, but to them, they insisted I was covering up.
One of things the super collider project discovered early on was how to transfer tremendous amounts of inactive yet valuable data (legacy applications) that can expose strategic-historic data and at the same time feed the data needs of new applications more readily. Said differently, the data found in old-school applications can be infused with today’s “apps” in a seamless manner and this was highly important to the research and study of particle physics.
Interesting to note is that this ability became especially important once the Waxahachie project closed down and the Hadron Super Collider (CERN) came up in Southern Switzerland-Northern France. The logic behind this thinking is what I wrote on the walls in my former SHU, but no one ever bothered to ask me to explain what I was writing. I figured they would ask me but they didn’t.
Secretly, I wanted to serve more time in the SHU due to the idealization and consolation bestowed to my consciousness by solitude as a state of mind over long periods of time—this is why the SHU fits!
Hasta la victoria siempre!

Sonny Boy Arias periodically writes “Chicano Confidential” for Somos en escrito Magazine, a column about the world from his uniquely warped perspective, casting the commonplace in a new, uncommon light. By trade, he is a social psychologist, but by avocation a story teller. Watch for his forthcoming book, Theorizing Cesar Chavez, in bookstores and online booksellers.

From Dallas to Deep in the Heart of México, by bus

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Altar at “Transportes San Miguel” bus terminal, Dallas, Texas
Photo by Jesús Chairez

 

Café conLeche

Busing it to México with St. Toribio 
as my co-pilot

By Jesús Chairez

The week after Thanksgiving, the beginning of the 2012 Christmas holiday season, I again traveled to Mexico, but this time I trekked in a way I thought I never would – by bus. 
I had never considered traveling to México from Dallas by bus because of the news I kept hearing about how dangerous traveling in México is, especially along the Frontera. But being on a fixed income I could not afford another round-trip airline ticket after having flown to Puebla City the month before to take some things to a friend from Dallas who had just gotten deported. Being that I had promised friends to housesit for three weeks in San Luis de la Paz, Guanajuato, while they traveled to Italy, I had to go. 
I could just kick myself in the butt because I wouldn’t be having a bus travel headache if I would stop calling friends in México when I have been drinking. I really need to check into seeing about a computer interlock device: the one I must blow into when using my computer, and if alcohol is detected, my Skype won’t work.
I calmed my nerves by telling myself that I wouldn’t have a problem traveling along the border of México because the evils that befall bus travelers only happen to Central Americans as they travel through and while leaving México – not Chicanos.
In the past, I would just make flight arrangements into México by booking my flights via the Internet on American Airlines and I would fly over the border towns. But looking for a bus in Dallas was sort of complicated because as a first-time bus traveler I was not familiar with any of the small bus companies that traveled to México from Dallas. Each bus company has their specific state and city destination and I was at a loss where to begin since San Luis de la Paz is located almost smack dab in the center of the United States of México.
My research consisted of doing things the old-fashioned way: driving up and down Jefferson Boulevard in Dallas’s barrio, Oak Cliff. I drove around and wrote down bus company names and phone numbers off buildings – some companies listed their destinations on the building, some didn’t.
Once I got home with my data, I found that online information about destination cities and departure times to México did not exist. For even if the bus company had a website, it didn’t list any detailed information, just a company name, address and telephone number. I wondered, how do I find the bus going in my direction without calling every Mexican bus company in Dallas?
The friends I would be housesitting for always flew or drove their car when visiting family and friends in Dallas so they were of no help – they didn’t know. Though I didn’t know anyone in Dallas to ask who travels by bus to where I wanted to go, I did finally remember a couple Dallasite friends of mine that now live in the neighboring town I would be visiting, a smaller town named Mineral de Pozos.
I knew from visiting my friends annually in Pozos that they always used the bus to travel from México to Dallas and back. I e-mailed my friends for advice and they said that they always travel to and from Dallas without having to transfer, by using Transportes San Miguel, a bus company I had missed. 
I looked up Transportes San Miguel on the Internet and though they did not have a website, I did find a directory that listed their address and telephone number. I called and was informed that they have one daily departure to my destination seven days a week and that I had to make a reservation at least a day before I wanted to travel, so I made my reservation.
There are no shuttles to the bus company like there are for the airport, and not wanting to take a taxi, I asked a couple of gringo friends to take me to the bus station. As we arrived at Transportes San Miguel my friends immediately asked me if we were in the right location.  Seeing the place for my first time, I myself had to wonder – for the place looked more like an old WW II vintage airplane hanger than a bus depot.
As I was getting my luggage out of my friends' car they kept looking at me with uneasy faces and asked, “Are you sure you want to do this?” And without showing a face of hesitation, I said yes. My friends began to drive away slowly, and all the while they continued to glance at me like they hated to leave me behind – almost like saying, this is your last chance.
Before going into the office to buy my ticket I looked at the only bus parked at the station; it looked fine and clean but it did look dated. I couldn’t help but look at the tires to make sure there was enough tire tread to make it to México. Though it looked okay, I was sure it was going to be nothing like the first-class buses I use when traveling in México: a bus with a steward, roomy seats and Internet.
After inspecting the bus, I walked into the office and told the lady, in English, that I had called and made a reservation to San Luis de la Paz the day before. With a face that looked like she hoped I spoke Spanish she said, “Que? Well, why not Spanish?” I mean, I was in Oak Cliff, a community of Dallas I considered a faraway suburb of México. So from that moment on, just like being in México, I began to speak only Spanish.
The lady confirmed that I was on the list and said the total was $95, cash only, which was three times cheaper than flying. The lady hand-wrote my ticket and as I was about to walk away from the ticket window, I noted that I was assigned an aisleseat. I had failed to tell the lady that I wanted a window seat because I wanted to look out. So I turned around and kindly asked for a window seat.
The lady took my ticket back and scribbled out my old aisle seat.  As she was about to begin assigning me a new seat by a window, I interrupted her and further requested that I not be put too near the restroom. I explained I didn’t want the door opening and closing, nor the smells, to keep me awake.
She smiled at me, but also gave me a little look that I think she thought I was being a little too high maintenance. She assigned me a window seat by scribbling over the old ticket number and writing my new seat number over the scribble. She then took the lined spiral notebook she was keeping track of customers and pulled out some whiteout correction fluid. And like a skilled painter, she brushed out my name on the old seating position and wrote my name next to the new seat number she had just assigned me. 
As she made the changes in the notebook, I thought, whiteout correction fluid? I didn’t know they made that stuff anymore, much less used it. But then I looked through the glass of the pay window and looked around the office and saw that there were no computers in the place. Everything was done the old-fashioned way: paper, pen, scribble, and whiteout correction fluid.
As I was walking out of the office, other people had also started arriving and they too only spoke Spanish; it was already feeling like México and I had not even left Dallas. The other bus travelers, like me, were dark-skinned and also appeared to be low- to moderate-income working class Mexican folks.
When traveling by airplane there are always, migrantes fresas, but there were none in this crowd; migrantes fresas means “strawberry migrants,” a term used to light-skinned wealthy Mexicans coming to live in North Texas; these people would never travel cross-country by bus.
I couldn’t help but notice the large volume of luggage and boxes the other travelers were taking with them. Well, it was getting close to Christmas which is why there was so much stuff. Though there were numerous sizes of luggage, there was no Samsonite or Louis Vuitton in the mix. Like my bag, the luggage were off brands bought at Target or one of the local weekend Mexican flea markets and now overstuffed.  Or maybe the other travelers were like me – not wanting to draw attention to themselves with expensive items, in case some bandits did stop the bus.
I was sort of surprised to see a few large white plastic tub containers, those I see in the aisles of Wal-Mart being used to transport personal items – plastic tubs too big and too heavy to take on an airplane without having to pay extra. I noticed that it didn’t matter if the container lids didn’t lock for they were all skillfully sealed and held together with duct tape to make sure the items would make their way to their destination.
Like at the airport, though I had a ticket, I would have to wait awhile before I could take my seat. So with time to kill I walked across the terminal to the huge altar that was set up for prayer and meditation. The altar was so beautiful I took a picture of it and checked in with it on Facebook: status was a bus station, traveling to San Luis de la Paz, GTO.
The altar reminded me a lot of México because there are always altars to saints in public spaces. Like in México, this altar had Christmas lights, decorative plastic banners, flowers and burning candles. The area for the altar was big and had enough seating for like eight people: if this altar had been enclosed, it would be considered a chapel.
There were several saints placed on the altar – most of the saints were repeated in various sizes in folk art media; evidently the altar was ever changing and a work in progress. It changed and grew every time someone added a saint to the altar before they got on the bus or possibly after making the trip to Dallas. There were pictures of Jesus Christ and several pictures and statues of la Virgen de Guadalupe, the patron saint of México. There were also several size pictures and statues of San Judas, the saint of lost causes, a saint revered by some criminals and drug users. There were also other saints on the altar that I was not familiar with. The altar area was tranquil and beautiful and I thought this folk art altar was superior to those sterile chapels at the U.S. airports or hospitals.
Because I was sort of anxious about traveling along the border of México by bus, I did think about prayer but to which saint? Though I was raised a Catholic I had not practiced Catholicism in years.
Before my meditation was over, I got a bing on my iPhone, a comment to my posting of the picture of the altar. A gringa girlfriend of mine in México City said she saw Saint Toribio Romo on the altar. I asked, where was he on the altar and what were his energies? My friend identified the saint and she said that Saint Romo is the saint of border crossers. I thought great and hoped he could work a miracle for me since I was going the other way – into México.
As I was finishing my mediation at the altar I could see it was time to get on the bus, not because of a PA system announcement, because there wasn’t one, but by seeing people climbing into the bus and having their large luggage placed in the luggage compartment.
Though it would take longer to travel to México than my usual 2-½ hour air flight, so far it was not bad for having saved $300. Seats were OK, but reminded me of my dad’s comfy TV chair: worn and comfy.
Like clockwork, and not Mexican time, we leave the bus station at 4 P.M. sharp. As we were leaving Dallas and traveling south on U.S. 35 towards Laredo I noticed that the bus was half full and once we left the bus station people moved around to the empty seats they wanted – so now I know: the next time don’t make fuss.
I fell asleep right away and woke up as we were making out first stop in Waco. Though we exited the freeway we didn’t go into town to any bus terminal; we just stayed on the service road. We stopped at a taquería next to a gas station and picked up a couple of people and got right back on the freeway. We did this very quickly, no waiting for future passengers, just off the highway and on again, all in a matter of minutes. We did this all along the way, Temple, Austin, and San Antonio, always stopping at a taquería beside a gas station or a gas station that had a taquería inside. 
Though our stops were quick, there were a couple times we stopped not only to pick up passengers, but also long enough to stretch our legs. The driver would announce we all could get off at the store if we wanted to eat and drink something and use the bathroom. Though the bus had a toilet, it was obvious that seasoned travelers didn’t use the bus restroom and would get off these stretch-your-legs-stops with their own toilet paper in hand. 
I didn’t carry my own toilet paper because it was something I wouldn’t need since I have a policy of fasting the evening before a long trip and pigging out once I got to my destination; nothing goes in, nothing is coming out. Anyway, being seen carrying a roll of toilet paper off a bus is just too much information; can’t these women hide the roll underneath their rebozo? Before leaving our stops, the bus driver would always take a head count to make sure no one was left behind. That was good to know for I was always afraid of being marooned at a taquería along the highway.
After our last stop in San Antonio, I dozed off again and when I woke up, it was night. The evening wasn’t too dark because the night sky was clear and the ground well lit by a bright full moon. I gazed at the moon and noticed that it was surrounded by what looked like a giant smoke ring, something I had never seen before. I took it as a sign from the heavens that my trip was being safely guided to my destination. Funny how I, too, look for signs from God, something I picked up from my Catholic abuela and mother: they would always claim they had seen “a sign” from God when they were expecting good fortune.
Though the moon gave a bright light, I wasn’t sure how far we were from the border until I saw the helicopters shining their lights down to the terrain: I knew then we were close to the border for the bright big search lights were looking for border crossers.
When I first saw the helicopters I couldn’t help but think about my neighborhood in inner city Old East Dallas – helicopters shining their lights down on the streets in search of a criminal, someone who had just robbed a convenience store. But in this case, there were no convenience stores around, just grass and brush and those conducting the search were not the police, but the Border Patrol.
We make it to Nuevo Laredo, México, and the trip didn’t seem to take that long. It happened quickly and my butt was not too numb from sitting so long – the bus stop breaks helped with that. I had misgivings as I was getting close to the border. Though I didn’t have to deal with the Border Patrol, I knew it was time to deal with Mexican immigration and customs officials. I always hate dealing with people of authority, like the police, immigration and customs officers in the U.S. or México for I never know how many hoops I have to jump through. Often I am selected and over-searched and asked lots of questions, so border crossings always give me the jitters. Maybe it is because of those jitters that I get stopped so often?
We didn’t have to wait long to cross the bridge into México: we passed all the cars and got into a special bus lane. Being that it was 11 P.M. we were only the second bus in line and the other bus was leaving as we pulled up to the immigration office.
Though I wondered how all the immigration and customs routine was going to work, I didn’t want to draw attention to myself by looking like an amateur so I thought, “Don’t ask questions, just learn my way in crossing the border via the bus by looking, listening and following fellow passengers.”
We parked in front of the immigration office and an officer got on the bus and in Spanish gave us instructions as to what was required in visiting México. Being a by product of total assimilation, with English only while growing up, I didn’t understand everything the Immigration officer was saying, though I understood enough to know that the officer asked that all Americans had to get off the bus to get a visa in order to continue their travel into Mexico.
As the immigration agent got off the bus to go into his office, I followed and I thought it strange that I was the only person that needed a Mexican visa, but then again, I was the only American. I walked into the immigration office and handed my U.S. passport to the immigration officer who greeted me. As the officer was looking at my passport, she asked me a question that I have never been asked when traveling into México by air: she asked, “Do you now have or have ever had Mexican documents and do you have them with you now?”
And I said yes, and as I gave the officer my old Mexican documents that I had when I lived in México City and I mentioned that they had been canceled.
After the immigration officer reviews my documents, she says they have expired, but they have not been canceled. This statement struck terror into my heart because the two other immigration officers who were just standing around in the small office for a routine entry into México had now walked over to me, and they too were also examining my old expired, not canceled, Mexican documents. Apparently immigration officials in México, like in the U.S., don’t like foreigners not following their immigration laws – expired and not canceled sounded like a fine to me, or so I hoped.
The immigration agents are now telling me that I cannot continue further into México until I get my immigration papers cleared up at the immigration office in Nuevo Laredo. My heart was beating fast and I tried not to look too nervous. Are these guys for real, in not letting me, an American, cross into México? I knew better than to try to pull an “I am an American" card for I was at their mercy, but I had to wonder if this was just a story to get me to pay a mordida, a bribe. And if they wanted a mordida, it appeared it would be expensive because I wasn’t dealing with a traffic cop. I was dealing with three immigration agents who were saying I had a problem entering México.
The immigration officers were now telling me to spend the night in Nuevo Laredo because I had to go to the immigration office in the morning. I had been horrified to think I would be left behind at a taquería when making stops along the highway and now I was even more horror-struck to think the bus would leave me behind at the border of México. I just wanted to get into a fetal position – but I knew I just couldn’t just lose it.
As I thought about what to do next, I stared out the open door of the immigration office: I could see the International Bridge and I thought about just getting my things off the bus and walking back across the bridge and going back home. But then I remembered Saint Toribio Romo, the patron saint of border-crossers, so I said a short silent prayer to Saint Romo that consisted of, HELP, I need ya now. I had come too far to go back home.
As I finished my prayer to St. Romo, one of the immigration officers takes my U.S. passport and scans it in their reader and says, “Look, he has come and gone numerous times since his Mexican documents expired.” He said, “Let him through,” and the two other officers say, “LET HIM THROUGH?”  He said yes, and then they all agreed and asked me that if anyone asks, they did not know I had, nor had they seen my expired documents. I said fine, deal.
They handed me my U.S. passport and my old Mexican papers and I was told to hide the expired documents and not show them to anyone else. Since I had told them I was also going to México City, the officers highly recommended that I go to the immigration office there to have my documents cancelled. I said OK, I agreed to whatever they said.
They gave me my visa to enter México and I finally had a good and calm feeling – Saint Toribio Romo had my back. I got on the bus and all the people were staring at me like, FINALLY.
As I sat in my seat it felt good to finally have the immigration issue behind me. As I got in my seat and got comfortable, I looked out the window, and saw the immigration officers looking at the bus as we began to slowly drive away – and I sort of hid behind the window shade, not wanting them to see me, afraid they would change their minds and stop the bus and make me spend the night in Nuevo Laredo.
But we didn’t leave the immigration officials in the dust like I had hoped – we only traveled like two bus lengths before we stopped again. For now we had now stopped in front of the customs office that was the next building over and in the same parking lot.
A customs officer got on the bus, and in Spanish, she says, welcome to México and instructs us as to who would have to pay a duty for goods being brought into México. The agent said that any new items, even Christmas gifts, that had a value of over $300, had to be claimed and a duty paid.
The customs lady also said that if we didn’t pay the duty for any required item and that item not claimed was found in our possession it could get confiscated.  So all those claiming any items for duty had to get off the bus with the item and with receipt and follow her. Well, as a favor for my friend that had recently gotten deported, I was carrying a new Nintendo game to give him, his Christmas gift.
I got the gift and followed the agent and again, I was the only one getting off the bus. At this moment I realized that though I didn’t want to draw attention to myself by looking like an amateur in asking questions, I was looking like an amateur anyway because I was the only one always getting off the bus to deal with government officials – I was learning.
In the customs office I showed the agent the game and the receipt for $350 and she barely looked at the game and receipt and said it was OK and didn’t charge me anything. And I thought, no wonder no one got off the bus, they know better.
As I started to walk out of the office, the customs agent stops me and says wait, you have to push the button, and I thought “What button”?  The customs lady was pointing to what looked like a miniature traffic light that had a green and a red light, no yellow.
Since I was the only one that had gotten off the bus the agent said I had to push the one and only button on the contraption. The agent said, that if I got the green light everyone on the bus could go, no searches. But if I got the red light, everyone’s luggage had to be taken off the bus and everything searched. I thought oh my God, and clutched my pearls.
Before pushing the button, I hesitated for a moment for I was thinking, “Saint Romo, are you still around?” I pushed the button and I got the green light. The agent said we could go and I hurriedly walked out the customs office and across the parking lot. As I climbed back on the bus, the passengers were again giving me stares, you know those stares of, “It’s him again.” I wanted to say, “Shut up, I got the green light,” but I didn’t say anything: these people had no idea of the mental torture and anguish I had just gone through to cross the border.
As we were leaving I sure hoped that this time we would travel more than two bus lengths and make it out of the parking lot. I found the whole experience with the immigration and customs agents exhausting so I fell asleep right away for it was now way after midnight. I woke up like almost 7 A.M. and I could see that the sun was coming up and we were surrounded by farmland. I looked around the bus and I could see that some people had gotten off the bus and I had not even noticed.
At 9:15 A.M., my prayers had been answered. I arrived in downtown San Luis de la Paz, Guanajuato. Though I had not eaten since Tuesday evening I was fine and thought that it was terrific that I had left Dallas at 4 P.M. on a Wednesday and had arrived at 9:15 A.M. Thursday morning. I was ready to eat some tasty Mexican food for I was now starving.
As I got off the bus to claim my luggage, I again found myself at another nontraditional bus terminal. In front of me was my bus company, located in a building that looked more like a public storage structure than a bus terminal – and it was closed.
No problem, – I would just call my friends to pick me up. I pulled out my Mexican cell phone, the cell I use to make calls in México. I turned it on – nothing happened. I had forgotten to power my Mexican cell phone before leaving Dallas.  There was no place to make a call or to power my cell at a local business nearby because they too were closed; it was still too early for small-town San Luis de la Paz to be awake.  A couple of taxi drivers stopped and asked if I wanted a ride and I thought yes, but I didn’t know the address or how to get to my friends house, so I just let them go.
As I thought about what I was going to do next, I got an idea, a revelation. Not wanting to drag my luggage around with me as I looked for a payphone, I turned on my Dallas cell phone and tried to call my friends to pick me up. I had never called my friends from my cell phone; I always used my computer to Skype them. When calling my friends, I kept getting a Mexican prerecorded operator message saying something to the effect: fool, you are not using the correct sequence of numbers to complete your call. Damn international calls.
I thought great, I am really in a jam after having just traveled 17 hours and I can’t make contact: I am going to starve to death on the sidewalk. Then I got a bright idea: turn on the data feature on my iPhone, get on the Internet and use Skype to call. So I Skyped my friends and I said hello, and before I could say anything they asked, “Are you here already?” Already? How can 17 hours on a bus be already? This wasn’t the time to have a debate so I said, “Yes, I am here now, pick me up – I am hungry.”
As I waited to be picked up, I knew that traveling from Dallas to México by bus would now be my new way of traveling internationally: for it was cheaper than flying and it was safe. Though I had a somewhat uneasy experience crossing the border, nothing seriously bad happened to me or anyone else, no one got on the bus and kidnapped anyone nor were we hijacked, and no one had gotten robbed either – I was now a seasoned bus traveler and Saint Toribio Romo had my back.

Jesús Chairez is second generation Mexican American, Chicano: he is a writer, published author and artist, originally from Dallas, Texas, now living in México City. Follow him on Twitter @JesusChairez or on FaceBook/JesusChairez. We look forward to hearing more from Jesús in this new Somos en escrito column, Café con Leche, about his observations of life in México. 

Letra por letra, canto por canto hacia la verdad

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Somos en escrito The Latino Literary Online Magazine 
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 Canto de las Palabras

Por José Manuel Solá

I.

He visto las palabras
dormidas en la estación del Metro,
en los bancos de los parques,
bajo los puentes de San Juan y Buenos Aires
y en las escaleras de algunas catedrales.
Las he visto acurrucadas
una noche de frío
en una esquina anónima de São Paulo
y en Managua. 
He visto las palabras
arropadas en la tibieza de su propia caricia:
gorriones de ojos grandes
contando a la las estrellas de la noche.
Es que alguien las dejó
abandonadas...

II.

He conocido la palabra homeless
en las calles de New York y de Los Ángeles.
A esas las he visto escarbando los tachos de basura
en Londres y en Madrid,
en todas partes,
el corazón como un trombón
que acaso Dios escucha... acaso...
Harapos de la noche que olvidaron,
que pasaron tosiendo su adiós entre la gente
y cargan un morral con las locuras
de todo lo que amaron
y una que otra esperanza envuelta en celofán.
Son palabras que cuelgan como cintas y flores
de un paraguas roto
y pasarán la lluvia y las ventiscas
viendo pasar la vida
en un improvisado cobijo de cartón.

III.

La casa de las palabras fue allanada una noche.
Después, nadie supo de ellas.
Eran palabras nuevas, palabras de esperanza,
palabras que escribían libertad y justicia
por las paredes del pueblo,
palabras inocentes como pájaros;
tenían pelo largo y eran solidarias
y cargaban guitarras y poemas.
Desaparecieron en Santiago y en Montevideo,
las mataron y las enterraron sin su nombre o su número
en El Salvador y en Buenos Aires.
Violaron las palabras, les cortaron las manos,
les arrancaron hijos desde el vientre.
Nadie vio nada. Nadie.
Pero tal vez una palabra anciana lo vio todo
y a todo el mundo dijo quiénes fueron.
Esa noche vinieron y arrestaron
la palabra indignada.
Hoy nadie sabe de ella.

IV.

Hay palabras sin tierra.
En los tiempos antiguos florecían silvestres
por todas partes,
al lado de las cataratas y los volcanes
y besaban el viento:
eran palabras hijas de nueve lunas.
Crecían junto al maíz y la anaconda.
Contemplaban el paso del quetzal y el cóndor y la alondra:
la tierra era de todos.
Entonces las palabras caminaban la aurora con la frente emplumada
y asignaban un nombre a cada cosa,
a cada lluvia, a cada fuego, al beso, a la ternura...
Las palabras poblaron las cuencas de los ríos
y pulieron la piedra y cocieron el barro.
En los tiempos antiguos las palabras eran libres
como Quetzalcóatl.
Y eso fue así hasta la tarde
en que tierras y hombres y maizales
se vieron sometidos y asolados, confundidos,
diluidos por todos los confines de la noche.
Hay palabras sin tierra ni esperanza.

V.

Hay palabras que son Julia de Burgos,
palabras río, fauno, palabras llanto grande;
hay palabras Vallejo cualquier jueves,
palabras Alfonsina que el mar lleva y regresa.
A esas las he visto en todas partes,
en la mirada amiga, en la tristeza,
en el bar de la esquina, en los ferrocarriles,
en el pan y en la rosa, en el abrazo.
Hay palabras que son Miguel Hernández,
palabras de cebolla y rayo y lucha
y también hay palabras minerales:
son palabras Neruda en veinte cantos.
Esas van junto al pueblo hacia el futuro,
van levantando el fuego en manos vivas
constructoras del sueño liberado.

VI.

Hay palabras que cuelgan de los ojos,
esas son las más tristes.
Las he visto en los ojos de mi madre,
en un temblor de manos arrugadas;
las he visto caer con mansedumbre
desde la sombra azul de su butaca.
Esas palabras guardan el silencio
con un olor a sándalo en las tardes
por la luz amarilla de la casa.
Y ese adiós... ese adiós... y aquellos ojos crepusculares,
caídos como el agua.
Hay palabras que vuelan como pájaros,
como un susurro tibio, desde el alma,
¡ay...! cómo las recuerdo cayendo de sus ojos
tras la puerta de sombras y de flores
de una casa perdida en la distancia...

VII.

En tí nacían mágicas:
ángeles con candiles y ojos negros,
de tu piel, de tus besos, nacían las palabras
y en tu vientre, en mi boca,
con sabor a hoja fresca
de tu pubis dorado caían en mis manos
aleteando, como niños con hambre;
crecían por mis brazos como fiebre tatuada
y subían mi frente como una enredadera,
ascendían al fuego de la última hoguera
galopando en el grito la caída del sueño.
despavoridas,
locas,
desesperadas,
libres...
en tí nacían mágicas...

VIII.

Canto de las palabras,
las que me habitan,
las que van decididas del corazón a la garganta,
las que se saludan en las calles, en los trenes,
las que llevan al hombro los trabajadores,
las que saltan en las mochilas de los estudiantes,
las que revolotean sobre el arado, la palabra semilla...
Canto de las palabras que son como de Dios,
las que gestan al hombre del futuro
en el vientre de luz de las alondras,
las palabras de amor inevitables;
las que recuestan su soledad
en las ventanas de los hospitales,
las que desandan los días de lluvia en los cementerios;
las que bailan con los labios pintados en los burdeles
y sueñan una mañana de sábanas limpias, tibias
y noches de unicornios...
Canto de las palabras que convocan,
las que van a la marcha de los hombres de paz,
de los sencillos, de los perseguidos,
de los que luchan sin descanso, día a día...
De esas palabras canto y de estas otras,
las que me miran desde las fotos viejas,
las que me hablan mudas 
desde el recuerdo de los amigos que cayeron;
las que pasan anónimas en tardes de aguaceros
bajo la sombra gris de los paraguas;
las que se saltan del alma, silenciosas, invencibles,
por los ojos de los niños de Etiopía;
canto de las palabras redondas
que cuelgan de los árboles,
las que se vuelven manzanas y naranjas,
de las palabras dulces como dátiles;
de las que me acompañan cada noche,
de las que irán conmigo hasta el adiós
cuando caiga el saludo
que aquí a todos dejo...


José Manuel Solá, nacido y residente en Puerto Rico, es Maestro de Estudios Sociales e Historia, jubilado. Por varios años, ha sido editor del boletín literario,  “Bodegón de los poetas,” y facilitador del Taller de Narrativa Colegio Católico Notre Dame, Puerto Rico. En el año 2001 ganó 1er Premio en Narrativa y 2do. Premio en Poesía en el 7mo Certamen Nacional de Literatura FMPR. Sus publicaciones mas recientes incluyen Opus 9, de mi locura en sol mayor, 2012, poesía, y Actos vandálicos, 2014, poesía.


A father dies; two families become one

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Somos en escrito The Latino Literary Online Magazine
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Illustration by Xochitl Cristina Gil-Higuchi

A Fragile Hope

Excerpt from The Cost of Our Lives, a memoir

By Linda González

Chapter 17 
   
I arrived in Los Angeles to give my sister Susan a mini-reprieve from caring for Mom, as the Alzheimer’s was slowly leeching her mind. It was two days before my flight to meet my Mexican sisters for the first time. As I drove her home, Susan casually mentioned she had met our older sisters several years ago, between the time our father confirmed their existence and his death.
“I worked for Mexicana Airlines at the time, so I saw Rosita on my business trips. It hit me when she introduced me to Tere—I think she’s my sister, too. It was really nice. I met Tere’s two children very quickly and they showed me pictures—it was like our honeymoon period. It felt good.”
Meeting my sisters was such a big deal for me, held so much meaning, and she was telling me she had already met them. If I wasn’t going, would she have ever told me?
In childhood, Susan and I had lived in our own separate worlds, even if my mom dressed us like twins. As young girls we watched TV and chose different characters as fantasy marriage mates. On Star Trek, I chose Captain Kirk AND the doctor, ‘Bones’. Susan chose Spock. She identified with his logical approach, eschewing feelings in favor of what was measurable and provable. We shared the same bedrooms with matching bedspreads for sixteen years, but rarely shared our secrets and never talked about our dad’s secrets.
After I graduated from college and moved back to LA for five years, we cautiously circled closer to our own and each other’s corazones. I encouraged her through her first pregnancy, including being present at the home birth, and she supported my decision to join a social justice community on Skid Row, buoying each other up each time our parents shook their heads in disapproval.
The slight variation in skin tone between us, she a cappuccino to my café latte, shaped her experiences in profoundly life altering ways. She told me how excited she felt when another brown Latina joined her class in second grade so she wasn’t the only one. Feeling not fully comfortable in our home or outside cultures, she chose Latinos and I fled to white people for approval.
By the time our father died, we were speaking openly of our daily quandaries. She and Fred were now contemplating divorce and I had ended my 11-year relationship. We were like moths that had been touched roughly by life’s hands, unable to fly because we had lost too many of our precious dust scales.
Like the mom who now drove us loca with worry with her Alzheimer’s and depression, we burrowed into tasks instead of what we needed—a good, long cry—several, in fact. Susan translated her need for care into manicures and pedicures, I with occasional massages and long, hot showers after soccer games. It wasn’t nearly enough. She was way too skinny and the manchas on my face way too dark and pronounced. Susan couldn’t muster any excitement about my trip. She was focused on managing mom’s “housemate,” our provisional solution to mom’s mental and emotional surrender.
“Frances called to say Mom yelled at her.”
“Big deal.”
Frances required as much care as Mom, but the thought of searching for another caregiver made us both cringe.
“There’s more. She went out to the backyard to calm down and Mom left the house.”
“Incredible. Did she find her?”
“No, she was on the phone with me when a car pulled up and Mom got out. Apparently she walked to her bank five blocks away and asked a stranger for a ride home.”
“What is the matter with these people?” I asked.
“I know.”
We arrived at Susan’s apartment. She rummaged through her desk when we entered and pulled out a photo.
“This is Arieti, Tere’s daughter. She must be about twenty years old now.”
I looked at the school portrait of a lovely brown-haired child of about eight, her resemblance to my daughter Gina striking, the sparkling dark eyes, the strong cheekbones, and full lips.
She sighed.
“Give them saludos de mi and call me when you get back.”
I hugged her goodbye.

÷÷÷

My Mexican brother Miguel and I settled into our airplane seats for the three and a half hour flight to México City. I had known him for many years even though he didn’t talk about the two sisters he left behind until the last year. I took out my journal and drew a Mexican family tree, opening up chambers that had long been buried. The circles identifying the females and the squares signaling the males grew on the page as he walked me through our sisters’ marriages, their children and grandchildren, his uncle’s two families, Rosita’s divorce and la familia’s living arrangements.
“And Tere’s son is Toño.”
We continued with the tree as we crossed the many miles to his birthplace, and I looked for changes in tone or facial expression to ask questions. He grimaced and waved his broad hands in front of his face when he spoke of his uncle Abilio and how he had taken his mother’s inheritance. He retold the story he had shared with me when his mother had died a year and a half earlier, almost word for word. There was something underneath his surface anger, the grief of being rejected by the two men who should have taken him under their wing—our father and Abilio.
Miguel, Rosita, and Tere only stayed in touch with Abilio’s “second” family. Their own experience contributed to this, even though they were my father’s first family chronologically and legally.
 “So why go now?” Miguel asked.
“I am trying to understand how the man who raised me abandoned you, thinking I’d never know why he did that now that he is gone. And then I realized that our sisters are not gone.”
“Pues asi es. They are excited for your visit.”
One of my son Teo’s favorite stories over the last year had been that of Mulan, the Chinese girl who, disguised as a man, goes to war instead of her father. The Disney movie had been played many times over the last six months because when Teo loved a movie, we watched it until we knew all the songs. I was like Mulan, doing my father’s work. My father was never able to bring his two families together, but maybe I could.

÷÷÷

As Miguel and I walked out of Customs my right eye twitched. Each step toward the frosted glass doors felt like the slow climb up the first hill on a roller coaster as I gripped the safety bar and asked: Why, oh, why, am I doing this?
Miguel’s familia ran to embrace him affectionately. He was the tawny center of a sunflower, they the golden petals that surrounded him. Standing awkwardly, words from a Sesame Street song came into my head about one thing not belonging here, one thing not being the same. The outsider designation descended on me like it did on Miguel in Los Angeles. The hugs that came my way were sincere, but less so, the smiles welcoming, but cautious.
They asked after Susan and Eddy. Rosita expressed her wish that one day all six of our father’s children could be together. I smiled, right with her in that dream. My new oldest sister was fifty-five, with short blonde hair and dark roots. Her face was as round as mine was narrow and tapered.
Tere, only three and a half years older than me, also showed the remnants of a dye job, the dark orange waves cascading to just below her shoulders. Her face was round as well and smaller than my big cabezota.
I wished for some undeniable feature that, if substituted from one body to another, would fit perfectly, corroborating without a doubt we shared the same father, but it wasn’t there.
We squeezed into two cars. Victor, Tere’s husband of twenty-three years, arranged our luggage in the trunk of his Ford, his sturdy frame bristling with energy. I slid into the back seat between Arieti, Tere’s daughter, and Joanna, Rosita’s daughter. My nieces easily called me Tía, and that little word was like the soft kisses I gave my six-year old twins before I left.
“Now I practice English!” Arieti smiled, her dark brown hair pulled back in a clip, a contrast to her peach skin.
“Yes!” replied Joanna. She had a darker olive tone and a short sporty coif.
“No, no, no!” I insisted. “¡Quiero hablar español!”
“You can each speak the other language,” Tere responded in her lilting voice.
It was late and we agreed to get a good night’s sleep.  We would meet the following day to visit Chapultepec Park. I collapsed into Rosita’s bed, feeling bad that she insisted on sleeping in the den before quickly falling into a deep sleep.
In the morning my stomach grumbled, and knowing their schedule might mean I didn’t eat a meal until close to noon, I found a few crackers and wandered into the living room, sitting gingerly on the cream-colored couch next to a large glass vase full of life-like lilies.
About ten o’clock Rosita descended the spiral metal staircase, her short robe displaying firm, full legs and red toenails. Speaking about our father with cariño, she lit a cigarette and recounted her numerous trips to Los Angeles. She had flown in to shop once a month for three years. She had even brought her three kids up a few times to meet their abuelo.
She put out her cigarette.
“I spoke with nuestro papá three days before he died.”
It was the same day I spoke with Rositaas I created my altar. Not having my premonition that he was more ill than we wanted to admit, she thought he was fine.
“I felt the loss,” she said. “I was too sick to go to the funeral.”
Her loss was profound, much more than the death of her distant father. It marked the death of his return, of his confession, and of any absolution she may have wanted to give him. She dabbed at her eyes. My mind wandered back to the funeral again. What would have happened if she, the first born, had exerted her right to bury her father? And what would have been my mother’s reaction? Or mine? We would not have been able to continue with the script, the one that kept her and Tere hidden like I used to hide my stained underwear, an embarrassment I didn’t know what to do with.
The phone rang and Rosita spoke briefly with Tere, where Miguel was staying. After hanging up, we climbed up the stairs to shower and change. When we reached the top, she turned to me.
“Era un lobo.”
I nodded. Her description of our father as a wolf, a ‘loner’ was true. He traveled across the border and kept any indecision or pain inside himself, his actions rarely explained or challenged. His children were now left as the older generation to decide which of his footprints they wanted to step in and which they would sidestep.
Joanna chauffeured us to Chapultepec Park to celebrate Miguel’s fifty-first birthday. We had the restaurant almost to ourselves, and while the day was overcast, the curved glass walls of the restaurant created a light feel to our initial meal together.
At one point Tere told me she knew a lot about “tu cultura,” placing me in the gringa box. Her Spanish became higher and sharper.
 “The Americans think they can come and do whatever they want. But they forget we are the descendants of nobility—the Aztecs who survived longest and whose blood is in us were the ones who were the fiercest, the wisest, the proudest.”
Tere was a professor at one of the universities and loved sharing her in-depth knowledge. I was invading their hard earned sense of familia, slowly recovered after my father left them for good. Miguel must have been feeding them information for years about me and I wondered what picture he had painted of the family that kept him at a distance until recently. Who I was to them now was colliding with the stories they had had of me for thirty years, even longer for Rosita who had met us briefly as children who did not understand the importance of her visit. I had a clean slate as Miguel had only spoken about them with Eddy and I had not been in LA when Rosita had traveled for business and had seen Susan.
The waiter arrived just then with a candle in Miguel’s dessert and graciously took our picture. Miguel, a big grin on his face, was surrounded by his hermanas and sobrina, our hands resting on his red and black Nike sweat suit jacket. To the few other diners we looked as if we had been together our whole lives.

÷÷÷

I had attempted to take a short nap when we returned from our meal, but I was too anxious to do much other than move from one position to another on Rosita’s bed. When I heard the doorbell, I wrapped a shawl around me and descended the curved staircase. I was met with the smiling faces and abrazos of Arieti and Victor joining us for a light supper around Rosita’s dining table.
After dinner, we all settled into the living room. Miguel’s brow wrinkled and he rested his large hands on the edge of a sofa, telling me how his mother worked for thirty years in a tortillerafrom four a.m. to four p.m., making masa, having to stand the whole time. A quiet wave erased the lie written on the sand of my mind that her parents had coddled her.
“That’s because your querido padre left her,” Tere said.
I gazed up, but she was looking at Miguel.
“She was too tired to give us much attention when she was home,” Miguel said, shaking his head.
“She never saw anyone else?” I asked.
“No.” said Rosita, her throaty voice cutting through the smoke of her cigarette.
“When our father left for good,” continued Miguel, his speech slower, “my mother’s parents came, saying they needed to raise the girls and I needed to take care of my mother.”
“For good?”
“Yes,” Rosita replied. “Nuestro papá had begun going to the states several years before he left and never came back. I was nine and Teresita was one year old.”
“How old were you?” I asked Miguel.
“I was five.”
His face crumpled and tears streamed down his cheeks. The little boy peeked out of his face, the one who cried when separated from his hermanas. Tears rolled down my face and Rosita and Tere were both sniffling. They had lost their mother as well as their father.
Miguel leaned forward, his fingers interlaced, his forearms resting on his knees.
“In my early teens I was sent to work with my Tio and supervised one hundred workers at the molino, where they ground the corn for tortillas. Can you imagine me doing that at that age?”
I shook my head.
“And then?”
 “Then they sent me to a military school.”
Tere looked at me.
“Would it have been better if we had told a different story?”
“I didn’t come to hear more lies, I came to understand my—our father’s secrets.”
Their words pushed over another cart full of sweet connections I had shared with my father, especially over the last ten years before he died, tumbling glassware, lounge chairs, and TVs into the mud, laying waste to my birth and my childhood losses. My mother worked, but she did not work ten-hour days, did not have a brother who pushed her around and kept the best for himself. Any punishment she felt was mostly self-inflicted as she slowly got to know the man she had picked, the man she chose to stay with again and again as his secrets revealed themselves. The man who did not marry her until their firstborn was four months old and never directly told her she had married a married man.
“When yourfather died I felt nothing,” Tere responded. “My abuelo was my father. He was the one who raised me.”
We had fallen back, one by one, into our seat cushions. Victor looked at his watch; it was midnight.
We gave the goodnight abrazos and besos that I cherished, and the cumbersomeness of the tangle we were loosening lay between us, so much still to be unraveled.
As I slowly entered sleep after writing in my journal, I could almost hear my father’s voice. It pleaded for me to imagine him in México, a poor man who married the young daughter of a man of some stature, believing he could prove his mettle. But she adored her father and brother and they let him know everyday he was not good enough for her. He was working ten-hour days, making babies, and straining at the bit in his mouth. When his friend Arturo invited him to go to el norte, he went. At first he believed his wife would join him across the border with their growing family, but she was traditional and refused to leave. His pride compelled him to act decisively, thinking it was his only chance to live his own life.
But at what cost? I wanted to yell. You knew how badly Abilio behaved toward you. You had to see he treated others with disregard, driven by greed. You probably knew about his second family. Yet you convinced yourself that your family would be safe without you, that Teresita’s parents would step in a different way than they did, would not punish her for choosing you. Forgot the way parents, women, and children forgive men too soon, too often, and too much.
I slept in with the rest of the household, my nighttime dream still simmering. How much was really what happened to my father and how much was me continuing the legacy of lies?
My goals for the day were simple: Parcel out the gifts I brought, don’t get too hungry since their meals were less predictable than mine, and visit Frida Kahlo’s house. Joanna drove las treshermanas to the historic Blue House. Rosita looked at her paintings and wrinkled her nose. Tere was more conciliatory, acknowledging, “Frida suffered a lot.”
That evening, we again gathered at Rosita’s home, this time with almost all the grown children and their uncle Abilio’s “illegitimate” second family. I met la mamá, a short, very serious, religious woman, and two of my siblings’ cousins. Miguel’s relatives here called him “Mike.”
Near the end of the gathering, one of their cousins asked me if I had known about my father’s Mexican family. His eyes darted around and he rubbed his hands together, admitting how hard it was to be the family with no rights and no acknowledgment.
“I can see why you are close,” I responded, “especially since Abilio was as neglectful of you as he was of my hermanos.”
Tere admitted that her two children didn’t know about our father having two families – my coming forced her to tell them. This did not match up with Susan saying she had met them, and I wondered whether Tere had kept the whole story from them as had been done to us, each person diluting or deleting facts to protect themselves and others.
Tere’s voice rose as she told the story of first meeting our father.
“I was eighteen when I came to Los Angeles. Mike went to hug Rosendo, who put out his arm to stop him, his own son. I saw the hurt in my brother’s face and rejected him as my father.”
This was news to me, as I had thought Miguel had come alone.
“Ay, Mami,” said Arieti, stroking her mother’s hair gently.
As Arieti continued to comfort Tere, I went to the bathroom, closed the door, lowered the lid on the toilet, and sat down. Bowing my head, I reached back with my hands and dug my fingers into my rock-hard shoulder muscles, breathing deeply. Extricating ourselves from this meant ripping open all the floorboards and airing out the dank lies of almost fifty years. Washing and drying my hands slowly, I returned and sat down next to Tere, leaning into the family circle.
“What about your last name, Miguel? Why is it Durand?”
“It’s my mother’s family name. Our father’s last name was Manrique. When mi papá told me to change my first name, I also dropped his family name.”
My last name was yet another sign of betrayal, of a father deleting his past by dropping his father’s name and keeping his mother’s. My last name should have been Manrique.
“Enough of the sad stories. What should we do on your last day?”
Tere’s voice was soft and sweet. We agreed to drive to Teotihuacan and visit the pirámides. I fell into the goodbye besos, and Arieti gave me a long hug and expressed her regret she could not join us tomorrow because she had to work.
Alone in my room, I wrote down stories to share with Susan, since they had not talked about this with her. Turning back to the family tree, I added the three children of Rosita’s oldest son and corrected a few ages. I then went to the top and added an empty square for my father’s papá and a circle for his mamá. Inside her circle I wrote “Concepción.” Inside my abuelo’s square I wrote “¿? Manrique.”

Another pleasant and inviting morning welcomed me after a restless night. An hour drive took us away from the congestion of the city and into the open savannah that used to be a series of lakes surrounded by the southern stretch of the Sierra Nevada ranges. After parking, Tere, Joanna and I climbed up to the top of the Templo del Sol. The many steep steps and Mexican altitude sucked the air out of my lungs. Rosita rested down below, and we waved at each other from across the distance.
As we walked across the Street of the Dead to the Pirámide de la Luna, Tere was in her glory, the yellow flowers on her outfit blossoming like the facts she shared as la profesora. She described the tunnel-like cave, ending in a cloverleaf-shaped set of chambers, below the Pirámide del Sol. This cave may have been a “place of emergence,” the “womb” from which the first humans came into the world. I locked arms with my hermanas and Joanna snapped a picture.

÷÷÷

The next morning came too soon and we entered the hustle of the airport. After checking in, we sat in the café near my gate and drank a final cafecito together. Arieti commented on my last name, González, thinking it strange that Americanos use their maternal family’s name.
“I think mi papá dropped Manrique when he left México and his family in an attempt to cover his tracks, so his niños couldn’t find him,” I said.
Reaching out, I put my hand on hers.
“I am glad his plan didn’t work.”
Soon my flight was announced. I gathered my backpack and started toward the gate. Arieti handed me a piece of paper. We hugged and I turned to hug my hermanas, flooded with the grief of what we had missed, of the wounds that were still tender to the touch. Of those yet unexposed because trust takes time and courage.
On the plane, I fished around in my backpack for my journal and tissue as tears came. I was glad the next generation wouldn’t carry our secrets. My fingers touched the squares and circles that were real people now. There were my three nephews who I barely saw and the two nieces who welcomed me from the beginning. Manrique was my shadow name, the name that carried my father’s secret.
I opened Arieti’s card:

Auntie,
I hope you’ve been as happy as I was with you here. I want to thank you for your love and tenderness to us. We want you to know how much we love you and miss you. I want you to leave with a big smile and with many wishes to come back. Please send our love to the family there and tell them that we are expecting them and above all this thank you for your help.
I hope the love grows fast and lasts forever. We love you all a lot and hope you come back soon. Remember to tell Teo and Gina how much we love them.
Arieti

That was a promise I could keep. Closing my eyes, I sat in a fragile hope that enveloped me like a silk rebozo so fine it could slide through a wedding band.


Linda Gonzalez, a San Francisco Bay Area resident, is a life coach and writer with a focus on supporting women and people of color step more deeply into their authentic leadership and purpose-filled lives. She has an MFA in Creative Writing from Goddard College and has been featured in literary fundraisers for Mujeres Unidas y Activas (MUA) and WAGES. Born in Los Angeles and raised by immigrant parents, her father from México and her mother from Colombia, Linda offers this excerpt from her memoir, The Cost of Our Lives, which is in search of a publisher. You can read more about her writing and coaching services at lindagonzalez.net or email her directly: linda@lindagonzalez.net.


Xóchitl Cristina Gil-Higuchi, born in Nogales, Sonora, Mexico, and raised in Arizona, a graduate of the University of Arizona, is part of a new generation of Chicana/o artists shifting and expanding the traditional themes found in Chicana/o art. She has participated in over 30 exhibitions including the Jose Luis Cuevas Museum in Mexico City. Publications include the Chicana/o Contemporary Art Anthology (Bilingual Press, 2003), the complimentary DVD-ROM “Triumph of Our Communities: Artists and Arts Organizations” (2007), and the Encyclopedia of Latino Popular Culture (Greenwood Press, 2004). In 2010, she was awarded a Contemporary Forum Award from the Phoenix Museum of Art. She currently lives in New York City. She may be contacted at: xochitl@artexochitl.comor 917-588-8023.

...she welcomed the universe into her hands

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Poems 


By Iliana Rocha


Self-Portrait with Headphones On

I'm on the pursuit of happiness and I know
Everything that shines ain't always gonna be gold
I'll be fine once I get it, I'll be good...
—Kid Cudi, “Pursuit of Happiness”

But what is happiness? It's a moment before you need
more happiness.
—Don Draper, Mad Men

I was born drunk, listening to music
in the womb, rap videos
projected on the chapel walls of my mother's
uterus, a little sheen,
a lot of strut, dropping it like it's hot
with my eyes still sewn
shut. I wish I wouldn't have been told
what it was, promised it
by the simple act of being alive.
I've been trying to trace its origins from Schoolboy Q
& A$AP Rocky to Lissie
to Kid Cudi, see it braless & sparkling
on a microphone
like getting blown by a drag queen.
When I squint, I can see
it slowly revealing itself, glowing beige on the horizon
like an apple bottom
falling out of a g-string. Holy Kathleen Lights,
holy stiletto, holy
stripper. The incompleteness
of instant gratification, my lacquered heart
the minaudière carrying lipsticks in all the same
color like Morange & Lady Danger,
fashion in Spanglish,
la payasa. Dad used to stand in his drunk
kitchen trying to chase it down
with his glass of shine,
starching my jeans until they were glitterbest,
while other half-alive things crowded
around: iron & frying pan
of Spam. Versions of it are extinct, like cursive
& men with crushes, my best
friend's breasts. Gone, &
all I can do is talk shit with my jumper
cable lips. I know there isn't much
of it, anyone, & you
always have to be left for a different,
more reachable one.

Looking at Women



My father taught me how. His curious eyes, perpetually amber
from drinking, would scan a woman, rest on a bold curve
they liked: tits or ass. He was not a leg man. It would begin
innocently enough, his arm draped across a bench at the mall,
my mother shopping. I'd sit in his armpit, matted hair in Old
Spice while his gaze trucked each body teetering on stilettos.
Weekends, my father watched Sábado Gigante, would hoot &
holler at the women wearing nothing but dark eyebrows &
overdrawn lips, occasionally an accordion as a dress. ¡Damn!
he would exclaim. Damn. There were also the pornos, soft-
core, half-naked women with their hard breasts mistakenly
attached to ribs. “Hot blonde” was a universal phrase, &
brunettes became sexy only when they removed their glasses &
shook their tight buns loose from their heads. Teachers can be
hot too. Sometimes I slept on the living room sofa, & the TV's
glare would wake me: nude mermaids fingering each other in
the gills, merman sucking their shiny pennies of nipple. Then
there was the internet history. More women—some pregnant,
some just chubby. I noticed my own body, legs half-tree trunk,
half-lightning rod. Tried to pinch the skin around my knees
& ankles into neater shapes. A waist strangled into a waist:
el número ocho, la guitarra. Some have found that waist,
others reached right through it to other women everywhere:
one positioned obediently in the emptiness of one boyfriend's
computer screen, sunny & grinning in bikini. Continuous
others popped up, contained in rectangles, snapping a thong's
hot pink. I started to look, too, at one in a commercial licking
barbecue sauce from her fingers. My stare isn't all that different
than his—start from the face, scroll down. I love a woman in a
tight dress, done up like a drag queen.



Hot Mess
for Allison

breasts boobs tits knockers funbags hooters ta-tas
jugs The Twins Elmer Fudds &
bouncing Buddhas frost detectors high beam lights
ode to joys Gerber servers Holy Grails rubber
baby buggy bumpers your boobs have done us
good girl my god they were amazing

I've seen them in fitting rooms bedrooms falling
out of a tube top to Fatman Scoop (no, that was me)
men offered to pay to see your bazongas rack Lucy
Lius now its the
anesthesia mixtape off-beat xylophones dull out
of tune tin stars rubbing their bodies
against each other like a
faded Super Mario Bros theme song
eking out a Nintendo along with your high school
crush chanting “Owner of a Lonely Heart” into a
plastic cup

nothing glows & your mammogram never
predicted the response of classic beige yawns
pulling closed their trench coats
all drafty & loneliness in the waiting room
you won't cancel your Vegas show your date
nights but we agree that people can no longer
disappoint us
I'll tell you something when Courtney
Love
sang I'm Miss World somebody kill me she
didn't mean it
when Sandra Cisneros wrote about
being beautiful & cruel she meant
it

how did you say goodbye to them did you light
a candle at their altar was it more like flowers or a note
of condolence I can't imagine you Miss
Thang getting the news or being rolled into the
O.R. all the talk of deform-
ities & motherhood & bodies turning against us &
no man no man no man there isn't it sad

we love men in
dresses Jinkx Monsoon Latrice Royale Willam
Manilla Luzon Jujubee Ben De La Creme
Bianca del Rio Alexis
Mateo Papi, I want you to come back home!
How they wear their
boobsforqueens.com!

you say you admired them one last time let
them overwhelm the width of your
hands said fuck it & thought about an umbrella
trying to hold the wind how much your last
bra cost oh the shame the shame of losing those ragtime
funnies those drugstore cowboys
those Travoltas



White Mexican Girl
for Kristen
for Monica


This world was an accident. If we
picked a place on a map,
this would be it
[a globe of pregnancy].
Mexican girls
standing ankle-deep in piles of vanilla
bean carcasses, relieved
of their sweating embryos.
Running barefoot
in the streets to chase the wandering tune
of ice cream [blue ghost, bubble
gum eye]. Where we dug
squirrels’ hearts out of their chests
with a rusty grapefruit spoon; 

laughed at our violence.
That old, stupid
pain will always be here, but over time, it’ll
be harder to diagnose. Oh uterus,
haphazard creator
of our bodies, collapsing stacks of Lisa
Frank erasers [hallucinogenic,
unicorn, pout]: we faked
our way through Cumbia
[bougie cumbia, poseur cumbia]
King lyrics, repeating azucar, as if
our mouths were filled with glass,
as if we were chewing on bullets
aimed at our pasts: [love this old school just visited
Corpitos, memories from back in the ‘90s
looking for the person who sang
“Nunca
Mi Amor te Olividare,” it was half English
half Spanish, Que Viva La Raza
].



            ------+++++------

Still Life with Aunt Carmen 
at Bravo’s Mexican Restaurant, 
2009

Sorrow drizzles down, a gray feather, like a Vietnamese woman
painting the Virgin Mary’s minutiae on an acrylic nail—

she taps her finger on the margarita glass, claims
the antihero for holiness is inside. What exactly have I evolved

past? El diablo no duerme written in red lipstick on the edge
of her cup stuck with salt; the clouds on hangers

like my grandfather’s blue satin Houston Oilers jacket, oil derrick
erect. Donkeys, globes; assorted cartoon characters mid-

cumbia from the ceiling by string, she takes out a CoverGirl
compact powder in the lightest shade, cakes on layers

in a way that no one understood when I did it in high school
in lieu of hanging out with the Mexican girls.

The trumpets’ relentless barking, serenading the table with “El
Rey," she is never afraid to confront nostalgia: Remember when we

crumpled up the rice fields, put them tequila-lit in barrels? When Daddy
telegrammed himself back from Normandy?
Our sticky mouths

of masa harina not a platitude, but a plea for domesticity
we disowned? As a little old woman behind glass pounds

dough into tortillas, we line our newborns up in neat rows,
build animals from shredded newspapers; papier-

mâché. I connect my skeleton with brass fasteners, adding a bow
to my mouth with too-dark lip liner.



               ------+++++------

My Grandmother as Erté’s Starstruck

When the gold ran out, she crocheted
each star until her knuckles
collapsed, a piano exhausted
from the day’s dirges [Lil Keke’s “Chunk
Up the Deuce”], anthems for those
who unwillingly escaped Texas’
five-pointed blankness. Star:
another name for smithereen,
for Detroit, for the gun’s firecracker
that shattered him, mirrors
draped in black cloth; rosaries
[Hail Mary, full of grace].
She’s always tried to outrun the dark
erasing her neon tornado of crushed Bakelite—
the memory of his body
unpacking its losses, lacquered
bloody, on a city street—
spiraling her into borealis.
[No me gusta la noche. Los aviónes, barcos.]
Reverse Guadalupe, silver-strained
by cigarette, if she could give back her daughters
to the womb, she would, follow
the disappearing curls
of smoke strangling her organs
into plasticity. Her wedding
[ay, ay, ay, ay, canta y no llores]
dress’ papel picado lace,
all rectilinear
like the building that reflected
his death in every
window while she welcomed the universe
into her hands.



Iliana Rocha is originally from Texas and is currently a PhD candidate in English-Creative Writing at Western Michigan
Photo by Alyssa Jewell
University. She earned her MFA 
in Creative Writing-Poetry from Arizona State University, where she was Poetry Editor for Hayden’s Ferry Review. Her work was chosen for the Best New Poets 2014 anthology and has previously appeared in Blackbird, Yalobusha Review,Puerto del Sol, and Third Coast. Her first book, Karankawa, won the 2014 AWP Donald Hall Prize for Poetry and is published by the University of Pittsburgh Press.

An Image to Unify the Work for Earth-Justice-Peace

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Somos en escrito The Latino Literary Online Magazine
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“Healer's badge
Button adaptation of Earth-Justice-Peace Flag

Guest Editorial

The sacralization of the Earth, of Life

By Rafael Jesús González

In solidarity with the worldwide movement to achieve “a whole Earth capable of supporting all life” through social justice and non-violent means, we publish this guest editorial by a noted Chicano poet and peace activist.

Family, friends, colleagues, fellow activists for Earth-Justice-Peace

The weekend of May 19-21, 2016, I attended a Nonviolent Strategy Summit with the Albert Einstein Institution focused on Climate Change. There was so much of value (much of it ineffable) that we shared and explored, but in trying to determine a “Grand Strategy” the one thing that I found of utmost importance was articulating and arriving at a consensus of the “Grand Vision,” goal to which any “Grand Strategy” must be subservient: a whole (entire, healthy, integral) Earth capable of supporting all life.
This is our Grand Vision and our hope though the Earth is already compromised so by our myopic vision and toxic values that our future is bleak. Our utter disregard for our “inanimate” relations (the waters, the soil, the minerals) except as “resources” for our consumption has already caused the extinction of many of our animal brother and sister species, many species of our plant relations. And many of our human brothers and sisters throughout the Earth are even now suffering greatly from the effects of “climate change” (droughts, hurricanes, floods) and there is much more suffering to come.
So we must hold two simultaneous visions, one “Grand” vision of our hopes and dreams for which we must strive, and a clear vision of the disasters and suffering we face now and will have to soon increasingly face. Hence our “Grand Strategy” must be two-fold: 1) to mitigate “climate change” and heal the Earth and 2) to prepare ourselves to deal with the disasters that we now face and are yet to come. I state the obvious, but perhaps the obvious must be said for us to truly own it, such as putting a “Grand Vision” into words.
One thing that struck me at our gathering, something so obviously taken for granted that unified us all, patent in our faces, our demeanors, in everything we said, our very presence, and upon which our “Grand Vision” itself is rooted, was not once said during the entire day of our deliberations: love — love of life above all else.
Because our task is huge beyond imagining we must be very clear of what motivates and empowers us to undertake it. The task, enormous beyond measure, is to foment and realize a world-wide revolution, a revolution of consciousness, of the mind and of the heart that transcends nation, race, ethnicity, gender, language itself.
And the Grand Vision for the Earth must include the demands for Climate Justice, for Justice in every aspect (racial, ethnic, gender, etc.) without which there can be no peace.
Granted that all aspects in a strategy of nonviolent struggle as presented to us are to be engaged simultaneously, in my assessment, the foremost is that of propaganda. Suspect term in light of its coinage and its past use as it is, it is defined as information to propagate (transmit, disseminate, promote) a particular point of view or cause — win hearts and minds.
I cannot imagine a more firm, solid, irrefutable base on which to base such a world-wide revolution of which I speak than love of life. Not life as an abstraction, but the concrete experience of the Earth in all its exquisite (as well as terrifying) forms. Is this not the very root of divinity we humans imagine? This is what the indigenous cultures, which the Western world with its hunger for wealth and its imperialistic drive have brought to the brink of extinction if not already made extinct, can teach us. Our task is nothing less that the sacralization of the Earth, of Life. That is the revolution that we must propagate.
We must change, convert the dominant culture on a huge scale and to do this we must recruit and engage the most powerful agents of cultural change, the artists: the poets, the musicians, the dancers, the painters, the sculptors, all. Nothing is worth propagating if it is not rooted in love, informed by beauty and joy. If life is devoid of beauty and joy, what is there in it to love? Let us be very clear in our premises and base our strategies according.
To propagate a belief and a cause we need symbols and signs, flags to identify and unite us. Obvious in western history are the Star of David, the Cross (in hoc signo vinces), the Nazi swastika, the Stars & Stripes (not to mention the myriad logos on which corporations spend millions to sell their “goods.”) Several folk at the summit said that our various organizations confronting “climate change” need a common symbol or symbols to unify, identify us in our common cause. And our common cause is social change, our common cause is Justice and Peace for all.
I put forward then and do so now the “Universal Earth-Justice-Peace flag” that adorned the podium at the summit as fit symbol of all our struggles for Justice, for Peace, for the well-being of the Earth:



Since, as some at the summit said, the stories behind symbols are important, here is its history:
In 1982 I took a leave of absence from my teaching at Laney College, Oakland to work with the Livermore Action Group to organize the International Day of Nuclear Disarmament. One of the issues we had to work out was setting the date for the international actions that were to take place throughout the world. As you might imagine, it was not easy to find agreement, but Starhawk (of her many books, I recommend her futuristic novel The Fifth Sacred Thing, which is in the process of being made into a movie) whom I met at the time, and I were adamant that the day had to be a universal world-wide holy day free of national, political, religious, partisan overtones. It had to be a holy day set by the Earth itself in her movement around the Sun and that meant either one of the equinoxes or one of the solstices. After long discussions (with the consensus process you may imagine how long it took), the date was set for the Summer Solstice, June 21, 1983.
A logo for the day of action was needed, one who’s meaning embraced the issues involved, and whose meaning was immediately clear and went beyond language, nationality, political bias, etc. The logo accepted by the organizers was the image of the Earth, superimposed upon the Sun and spanned by the wings of Peace. It was this logo (with many variations of design) that went around the world for the 1st International Day of Nuclear Disarmament.
The day was a huge success as far as the number of actions and people involved went. At the Livermore National Nuclear Laboratory blockade alone, 1,000 of us were arrested for civil disobedience. At Santa Rita prison, a huge circus tent had to be set up for the arrested men; the women were crowded into a wing of the prison.)
Well, that was the first and last International Day of Nuclear Disarmament. We came out of jail and, exhausted from organizing demonstrations, the Livermore Action Group dwindled away. (Direct Action: An Historical Novel by Luke Hauser https://www.directaction.org/ is especially useful for the appendix including valuable material from the Livermore Action Group about organizing the world event.) No one else took on the gigantic task of organizing a second day, and the logo of the action was forgotten.
Then the summer of 2011, at the inception of the Occupy Movement, some veterans of the Livermore Action Group got together to organize demonstrations throughout the financial district of San Francisco that Summer Solstice (“Solstice in the Streets,” we called it) and the logo was resurrected.
For these actions, the logo was superimposed upon the international rainbow flag for peace that was flown throughout Europe and Latin America (as well as in the U.S.) just before and during the last war on Iraq. We called it the “Universal Earth-Justice-Peace flag.”


Universal Earth-Justice-Peace flag, Solstice in the Streets, 
San Francisco, June  6, 2011
Photo by Steve Nadel

An artist friend, Joaquin Newman painted a huge, beautiful banner with the image of the flag and the words “Despierta/Awake,” which has been carried in many a demonstration since Summer Solstice 2011. (Joaquin was 14 years-old at the time of the International Day of Nuclear disarmament and the youngest member of Lifers, our affinity group.)
A group of activists (which includes many of you reading this) have become so associated with the banner, that people refer to our group as the “Despierta/Awake Contingent.”
We have wanted to have the flags made, but the expense was beyond what we could afford so we only have one. So we settled for having a button made, “healer’s badge” we call it, extrapolated from the flag.
Because the quantity of buttons that we have been able to afford has not been large, we have given the buttons to other activists for Justice, Peace, well-being of the Earth, healers throughout the world whom we meet wherever we find ourselves. People invariably respond to its beauty and ask, “What does it mean?” We always decline answering the question and ask, “What does it mean to you?”
We have not met a single person who did not know how to interpret it, no matter what their culture, their language; always they identify the Sun, the Earth, the bird of peace, and the rainbow (harmony in diversity, auspicious sign throughout the world.) We also tell them that if someone asks them to explain the badge’s meaning, not to give it, but instead ask for an interpretation from the receiver. We also ask that if they see someone else wearing the pin, ask how they came by it. Thus a connection is made, a net woven of folk sharing values: Earth-Justice-Peace.
There have been many stories related to the Earth-Justice-Peace healer’s badge, of which I share with you an e-mail received from someone who was in Paris for the climate talks in November. She wrote:

“A quick story: this morning we got mega hassled on the bus en route to cop21 for not paying. Like super agro crazy French guards yelling at us asking us for papers and surrounding us. They kept trying to charge us for not paying and we tried to explain we were with the UN delegation and we didn't understand the bus system. Finally I showed her the peace button and we explained in English and the crazy cop woman completely changed her energy, was begging us for forgiveness! I took off the button and gifted it to her. She kissed me and they let us go!!! The peace and justice button saved us!!!”

The power of symbols is enormous, especially those that transcend culture and language, especially those that are beautiful in themselves. I offer you this one as the logo or one of the logos to use in conjunction with those of our organizations to link and unite us in our movement to heal the Earth. The more widely that we use it, the more ubiquitous it becomes, the greater the impact visually and psychologically. Imagine if it appeared in all our marches and demonstrations and direct actions, not only here, but throughout the world: flags, banners, posters, billboards, fliers, t-shirts, incorporated by artists into their art, etc. 
The flag, as I said, has been expensive for our group to have made, but the more flags ordered from a company, the more affordable they become. Groups could come together to place a large order and share the lower cost of having them made. As the demand increases and more flags are ordered, a company could be convinced to make the flag in large quantities and have it ready for sale to groups and individuals at a lower price (as it happens with the U.S. flag and such.)
The Earth-Justice-Peace flag and symbol are protected under a Creative Commons License so that anyone may use it as they like and no one may claim exclusive rights to it.
Our group had the pin/button/badge made by:
Just Buttons
59 School Ground Road
Branford, CT 06405
https://www.justbuttons.org/
1-800-564-2924
Buying them in large quantities considerably lowers the cost. Groups coming together to buy them in large quantities and sell them at demonstrations and other events would be a good way to disseminate the image and raise funds for one’s organization.
Our task of healing the Earth and mitigating the suffering that climate change is causing and will increase to cause is huge, daunting. The task of bringing Justice to all, Peace to all is an essential part of the task. But not because of that must we lose hope. Let us undertake the task with heart, with joy, with beauty, and celebrate the Earth, all that she bears, Life, and each other. Let our struggle be a dance.
  

Rafael Jesús Gonzálezof El Paso, Texas, who now lives in the San Francisco Bay Area, is an internationally known poet and peace activist. He conducted the open ceremony of the International Tribunal of Conscience held last September in New York City. A professor of Creative Writing and Literature, he taught at the University of Oregon, Western State College of Colorado, Central Washington State University, the University of Texas El Paso, and Laney College, Oakland, where he founded the Mexican and Latin American Studies Department. Somos en escrito has also featured his book of poems, La Musa Lunática/The Lunatic Muse. Follow his blog at rjgonzalez.blogspot.com.


Research group to study spoken and written Spanish in US

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CONTACT/O:  Frank Gómez, fgomez@riuss.org, 917.593.8764


NUEVO INSTITUTO EXAMINA EL ESPAÑOL DE LOS ESTADOS UNIDOS

Una nueva organización de investigaciones estudiará el uso formal del español hablado y escrito en los Estados Unidos

Nueva York NY – 8 de junio de 2016 – Expertos de la lengua española se unieron para fundar una organización dedicada exclusivamente a entender y fomentar el uso del “español de los Estados Unidos”. The Research Institute of United States Spanish, o RIUSS, responde a la realidad de que el español es el segundo idioma de facto de la nación pero carece de normas específicamente nacionales para guiar su uso en los sectores público y privados, los medios de difusión y otras áreas.
“Con alrededor de 38 millones de hablantes (sin contar 3.5 millones en Puerto Rico) y con la proliferación del español, en una generación seremos el país con mayor número de hispanohablantes después de México”, dijo Leticia Molinero, traductora y fundadora de RIUSS. "RIUSS responde a realidades críticas en los ámbitos comerciales, sociales y mediáticos en español que requieren coherencia en el reconocimiento de las preferencias nacionales. También realizará investigaciones para determinar el equivalente de “US-Spanish plain-language”, o lenguaje claro, en las comunicaciones de la administración pública a fin de procurar el mayor alcance posible”.
Entre las naciones hispanohablantes, puntualizan los fundadores de RIUSS, Estados Unidos se distingue singularmente por cuanto 1) el español vive en contacto diario con el inglés y por lo tanto es influenciado por este y 2) los hispanohablantes en los Estados Unidos vienen literalmente de todas las tierras donde se habla español, además de incluir al sudoeste estadounidense donde se habla desde hace cuatro siglos.
Laura Godfrey, Directora de Multilingual Strategies y de la Multilingual Community of Practice en la General Services Administration, aplaude la llegada de RIUSS. “Nuestra oficina trabaja 2 para mejorar y estandarizar el uso de la lengua española en las comunicaciones del gobierno, por lo tanto la terminología de uso común y las instrucciones claras para solicitar beneficios – para mencionar algunos ejemplos– revisten una importancia crítica para los usuarios hispanohablantes de los servicios gubernamentales”, dijo la funcionaria.
RIUSS, una organización de miembros, planea trabajar en estrecha colaboración con una amplia gama de organizaciones gubernamentales, sin fines de lucro e hispanas. “Los servicios de atención de salud se encuentran entre las áreas más críticas en las que es indispensable expresarse en términos comunes y comprensibles”, dijo María Cornelio, una fundadora de RIUSS y coordinadora del programa de traducción e interpretación en Hunter College, City University of New York. El uso de términos e instrucciones precisas y comprensibles son literalmente una cuestión de vida o muerte en el campo de atención de salud.
Entre los servicios que ofrece RIUSS cabe destacar:

• Investigaciones sobre el uso de la lengua española que se compartirán ampliamente a través de su sitio web y otros medios
• Webinarios periódicos dedicados a áreas de comunicación clave
• Encuestas de uso y de comprensión de la lengua española en campos profesionales; publicación de hallazgos en el sitio web
• Encuestas RIUSS© sobre el uso de la lengua española
• Seminarios y conferencias RIUSS© y participación en otros eventos
• Convenientes categorías de membresía
• Colaboración con entidades interesadas en entender términos de uso nacional en lengua española
• Servicios a entidades gubernamentales a nivel federal, estatal y local
• Consultas y asesoramiento sobre el uso de la lengua


     Dada su misión y enfoque únicos, RIUSS abordará los intereses de diversas profesiones que abarcan el entorno académico, los medios de difusión, el sector privado, traductores, intérpretes y otras disciplinas. La membresía está abierta a todos los interesados. Para mayor información sobre RIUSS y su membresía sírvase visitar www.RIUSS.org.

New York NY – June 8, 2016– Spanish language experts have come together to found an organization dedicated exclusively to understanding and promoting the use of “Spanish of the United States.” The Research Institute of United States Spanish, or RIUSS, responds to the reality that Spanish is the de facto second language of the nation, but one without standards or norms to guide its use in the public and private sectors, media and other areas.
“With about 38 million speakers (not counting 3.5 million in Puerto Rico), and with Spanish proliferating, in a generation we will be the world´s second largest Spanish-speaking country after Mexico,” said Leticia Molinero, a RIUSS founder and a translator. “RIUSS responds to critical commercial, societal and media realities about Spanish that cry out for consistency in recognizing national preferences.It will also conduct research to determine “US-Spanish plain-language” in public administration communications so as to ensure the broadest possible reach."
Among Spanish speaking nations, RIUSS founders point out, the United States is unique in that 1) Spanish lives in daily contact with and, hence, is influenced significantly by English, and 2) Spanish-speakers in the United States come literally from every land where Spanish is spoken – including the American Southwest where it has been spoken for four centuries.
Laura Godfrey, Director of Multilingual Strategies and Chair of the government-wide Multilingual Community of Practice at the General Services Administration’s office that works to improve and standardize the use of the Spanish language in government communications, welcomes the advent of RIUSS. “Official Spanish language agency names, common use terminology, clear instructions to apply for benefits, for example, are critically important to Spanish-speaking users of government services,” she said.
RIUSS, a membership organization, plans to work closely with a broad range of government, nonprofit and Hispanic organizations. “Health care services are among the most critical areas in which common, understandable terms are indispensable,” said Maria Cornelio, a RIUSS founder and head of the Spanish translation/interpretation program at City University of New York’s Hunter College. “Accurate, understandable terms and instructions are literally a matter of life and death in health care.”
Among the services that RIUSS offers are:
  Spanish language usage research to be shared broadly through its website and other means
  Periodic webinars focused on key subject areas
  Spanish language usage and comprehension surveys in professional fields; posting of findings on the website
  RIUSS© surveys on Spanish language usage
  RIUSS© seminars and conferences and participation in other events
  Convenient membership categories
  Collaboration with entities concerned about the proper use of Spanish in the US
  Services to federal, state and local government entities
  Consultations and advice on usage



Given its unique mission and focus, RIUSS will serve members from diverse professions, among them academia, media, the private sector, translators, interpreters and others. Membership is open to all interested parties. For further information on RIUSS and membership please visit www.RIUSS.org.

Memoirs de un Emigrante /Memorias of an Immigrant

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La Calera, Michoacán, México

De Campesino a Catedrático y Activista

By Cirenio A. Rodríguez

The author, born in Michoacán, Mexico, has collected a number of vignettes about the origins of his family in Mexico and Texas, which he plans to publish as a memoir soon. Some segments of the Mexican phase are published here.


In my family there lives a rich tradition of story tellers: both of my grandfathers used to tell us cuentos and family stories. As a faculty member, I often found myself following this rich tradition by telling stories as part of the teaching methodology. Following the footsteps of my grandparents, I decided to write and share personal narratives about aspects of my life as a Mexican immigrant growing up in the United States (student, activist, professional) and my formative years in a rural setting in Mexico. Adalberto Aguirre Jr. (2005) claimed that personal narrative is valuable as a method for understanding everyday life because it gives substance to the story and identity to the storyteller. According to Spindler, G., and Spindler, J. (1992), each individual has at least three different identities, 1) “enduring self,” 2) “situated self,” and 3) “endangering self.”
The enduring self consists of the formative years of a person: the first 14 years rooted in childhood. In my case, the first 14 years living in a rural environment in La Calera, Michoacán, formed the enduring self. The situated self is constantly changing in response to the necessity to make sense in whatever situation one finds oneself. It changes, within limits that are set by the enduring self, depending on the demands of the situation, such as a recent immigrant in Los Angeles, California, farm worker in the fields of Northern California, college and university student activist, community activist and professor, father, husband, grandfather, school board member, etc.
Each situation demands different understandings, gestures, way of speaking, demeanor etc. I don’t put myself in an endangered situation. That's what happens to those who can’t navigate from the enduring to the situational self.As participant of two societies, I acquired certain social and cultural traits that social scientists call “Social and Cultural Capital.” Social and cultural capital are generated collectively but also reflect or are part of an individual’s identity. My social and cultural capital were influenced and transformed by the life experiences in rural Mexico and California, thereby, influencing my perceptions, impressions, observations and ultimately my own bilingual and bicultural identity. My personal narrative will also reflect on important historical events of Mexicans/Chicanos in the United States.

En mi familia hay una gran tradición de narrativa oral o mejor dicho de cuentistas. Mis dos abuelos solían compartir cuentos e historias de los miembros de la familia. Yo muchas veces empleaba la tradición oral de decir cuentos para complementar la metodología pedagógica cuando compartía clases en la universidad. Siguiendo la rica tradición de mis abuelos, decidí escribir y compartir mi narrativa personal sobre mis experiencias como emigrante en Los Estados Unidos y también cuando era niño/joven en el rancho. Adalberto Aguirre Jr. (2005) comenta que la narrativa personal es valiosa como método para entender la vida cuotidiana de un individuo porque le da substancia a la historia e identidad al cuentista. Según Spindler, G., y Spindler, J. (1992), cada individuo tiene por lo menos tres identidades (seres) 1) “identidad (ser) perdurable,” 2) “identidad (ser) situada,” y 3) “identidad (ser) en peligro.”
El ser o la identidad perdurable consiste en los primeros 14 años que son los años formativos de una persona. En mi caso los primeros 14 años en un ambiente rural en el rancho La Calera, Michoacán. El ser o la identidad situada cambia constantemente en respuesta a las necesidades con el fin de conocer el sentido de cualquier situación que uno se encuentre. La identidad cambia, dentro de los límites que establece la identidad perdurable, dependiendo de las demandas de la situación, tales como recién llegado a Los Ángeles, campesino en los campos agrícolas del Norte de California, estudiante y profesor universitario, activista político y social, esposo, padre, abuelo y miembro de mesas directivas de distritos escolares.
Cada situación demanda o exige diferentes concepciones, modos de hablar o actuar, etc. No me pongo en situaciones peligrosas (identidad en peligro). Eso pasa cuando uno no puede navegar de la identidad perdurable a la identidad situada. Como miembro y participante de dos sociedades tengo dos identidades sociales y culturales, lo que científicos sociales llaman capital social y capital cultural, que se crean, se generan colectivamente, pero también reflejan o son parte de la identidad individual de una persona. Estos rasgos sociales, culturales en el rancho y después en California contribuyeron a la transformación de mi identidad, la cual influye en mi concepción del mundo, mis observaciones impresiones, opiniones y finalmente en mi misma identidad bilingüe y bicultural. Mi narrativa personal también reflejara en eventos históricos de la comunidad mexicana/chicana en los Estados Unidos.

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Rural Roots

Allá al pie de la montaña                                                         
Donde se oculta temprano el sol
Deje mi ranchito triste
Y abandonada ya mi labor

I was born in 1946 in La Calera, Michoacán, México, of USA-born parents. Both my paternal and maternal grandparent migrated to the USA during the Mexican Revolution, along with a number of their brothers, sisters and cousins, and both my parents were born in Garden City, Kansas, father Marcos Rodríguez (1919) and mother, Teresa Ayala (1927) . During the 1930's, as part of the repatriation of Mexicans by the US government, my grandparents and their kids, mostly US citizens, were sent back to México. They returned to their native village in Michoacán. Many years later my parents were married and gave birth to several kids while at the rancho. I and four of my sisters survived. In 1960, since both of my parents were US citizens, we entered the USA at San Isidro, Califas, as citizens of this country. My parents gave birth to five other girls while in California. I am the only male in the family (besides my dad).
La Calera, Michoacán, formerly known as El Colado, is located in the northern part of Michoacán and is part of Municipio Sixto Verduzco. Its basic economy is agriculture. In the 1800’s, when it was called El Colado, it was moved to its present location because of flooding. It was part of an extensive Hacienda de Zurumuato (now known as Pastor Ortiz) and most, if not all, of its inhabitants worked for the hacendado Carlos Markassuza. It is situated al norte del estado de Michoacán along the Rio Lerma Valley. It coincides with what Kirchoff (1940) calls XVI Century Mesoamerican boundaries. It is a very important natural passage (corridor) for the transportation of ideas, men and goods.
Chichimecas lived in this region which was also the border of the Tarascan/Purépecha people in their northern expansionist efforts, on the eve of Spanish expansionism. During the Spanish Colonial days, this became a very important part of the complex economic, agricultural, commercial and industrial development of el Bajío (Jose Napoleon Vargas Robledo, 2012).
La Calera was probably a ceremonial site for the Purépechas/Tarascan people. On the outskirts of the rancho there was a series of Yacatas, which are religious/ceremonial temples of the Purépechas. They also used Yacatas as their center of government and cemeteries where they buried their dead leaders. I clearly remember these religious, ceremonial structures that we called Yacatas de Cunda. In addition to the Yacatas there were other Purépecha structures. In the middle of the ranch, there is a structure we called, “El Alto,” which is probably a hill or an old Yacata. This place is right next to “El Corral de la Hacienda” where they used to house the animals and agricultural equipment/tools of the hacienda. We used to dig in and around this place and often found archeological items such as arrows, dolls, whistles, shells, etc. One of my uncles, once told me that when they were digging in El Corral de la hacienda to build the foundation for the new school, they found a human a skeleton with many items, such as dolls, and two shells. One of these shells he used on special occasions to call the people to meetings and/or religious cultural events. The burial must have been of an important ruler.

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Nací en La Calera, Michoacán, México de padres nacidos en Estados Unidos. Mis abuelos paternos y maternos migraron a Estados Unidos durante la Revolución Mexicana (1910-1917), acompañados por otros hermanos y primos. Mi padre Marcos Rodríguez Montes y madre Teresa Ayala Castro nacieron en Garden City, Kansas. Sin embargo en los años 1930s estas familias, incluyendo niños y niñas de ciudadanía estadounidense fueron repatriados por el gobierno de Estados Unidos a México. Regresaron al rancho La Calera. Varios años después mi mama y papa se casaron y dieron vida a cinco, a mi y cuatro hermanas. Mi papa regreso a los estados unidos a trabajar en los campos agrícolas o la industria ferrocarril de California en los años 40 y 50 del siglo pasado.
En 1906, ya que ambos mi papa y mama eran ciudadanos americanos, los cinco de nosotros entramos a los Estados Unidos como ciudadanos de este país. Tiempo después mis padres dieron vida a cinco mas de mis hermanas. Yo soy el único hijo en esta familia. La Calera, Michoacán, antes conocida como El Colado, está situada en el norte del estado de Michoacán y es parte del Municipio Sixto Verduzco; su economía básica consiste de la agricultura. A los finales del siglo XIX, se mudó a su presente ubicación debido a inundaciones. El rancho era parte de la Hacienda de Zurumuato y la gente trabajaba para el hacendado de nombre Carlos Markassuza.
El Municipio Sixto Verduzco está “Ubicado al norte del Estado de Michoacán, en el ‘Valle del Río Lerma,” coincide con lo que Kirchoff suele considerar como límite de Mesoamérica en el siglo XVI y un corredor naturalmente importante para la circulación de bienes, hombres e ideas. (Kirchoff, 1940). “Esta zona estuvo poblada por chichimecas movedizos y sirvió de frontera a los tarascos o purépechas en su afán expansionista hacia el norte, en vísperas de la otra ola expansionista, la española. Tiempo después, ya en plena época colonial hispana, esta región se integró al desarrollo agrícola, ganadero, comercial e industrial que significó el complejo económico del Bajío.” (José Napoleón Vargas Robledo, 2012).
La Calera quizás fue un sitio ceremonial Purépecha, ya que en las afueras del rancho se encontraban unas Yacatas en la loma camino hacia el cerro. Las Yacatas son templos religiosos de los Purépechas. También los Purépechas las usaban como centro de gobierno y enterraban a sus gobernantes. Recuerdo perfectamente estas Yacatas de Cunda. En el centro del rancho hay un área que le llamamos el alto en el cual se ubicaba “El Corral de la Hacienda,” donde encerraban el ganado de los hacendados. En este lugar, encontrábamos objetos, de los antiguos pobladores Purépechas, tales como muñecos, trastes, silbidos, flechas, caracoles, etc. Me relató un tío que en los años 60 cuando se construyó la actual escuela del rancho encontraron un cuerpo humano el cual tenía tales objetos, incluyendo dos caracoles. Uno de estos caracoles los usaba mi tío como silbido durante algunos eventos culturales/religiosos.


Revolución en la Calera

Año de mil novecientos
Y doce que pasó
Murió Benito Canales
El gobierno lo mató

In 1876, Porfirio Diaz came to power that lasted over 30 years. He is given credit for modernizing Mexico but also his reign is known for its brutality toward the poor classes, especially native communities. During his regime, foreign investors entered Mexico and began to own much of its land and other resources. The hacienda system of large land owners took root. Much of rural Mexico was owned by a very few including foreigners. Such was the case in my little ranchito which was part of a large hacienda owned by a person by the name of Carlos Markassuza. Opposition to Díaz’ brutal regime surfaced in many parts of Mexico, some of it led by the social anarchist Flores Magón family in Mexico City.
In the rural areas, armed opposition surfaced. As in many parts of Mexico, the people from the rancho and other nearby communities rebelled against the hacienda system and the Porfirio Díaz regime, leading to the 1910 Mexican Social Revolution. Such individuals from our area were the famous Benito Canales and Ines Chavez García. Benito Canales was born in a nearby rancho (Tres Mesquites) but had many followers from El Colado/La Calera. As a child, I used to hear stories from the village elders about the actions of Don Benito Canales y Los Chinacos. Some family members were part of his troops, in particular a person by the name of Carmen Bernal, who ended up marrying my grandfather Cirilo Rodriguez’ sister. It is interesting to note that in the Spanish colonial days, Mexican mestizos (part Spanish and Native) were called Chinacos.
Years later some of them became guerrilla fighters that opposed the Spanish (1810-1821), USA War (1846-48) and French (1862-1867) invasions of Mexico. However, the Chinacos became internationally known for their bravery and defeat of invading French Napoleon III troops (1862-67). More than likely the term survived and was applied to guerrilleros that also opposed the Porfirio Díaz regime during the last decade of the 1800’s and early 1900’s leading to the Mexican Revolution (1910-1917). It is also interesting to note the similar spelling to the current term Chicano.
Once the revolution exploded, it had a significant impact on the rancho. My dad’s mom, Angela Montes Roa, used to tell us stories of some of her cousins that fought in the revolution. One was Manuel Roa and another Ines Chavez Garcia. The latter one was very famous and became a general. Many corridos and books have been written about him.
On one occasion, Inez Chavez Garcia stopped at my grandmother’s house as he had just robbed some rich people and government troops were chasing him. In his possession, he had some of the booty he had stolen, and did not want to endanger the family so he left and hid the treasure in the nearby hills. Some years later a lucky campesino found the loot and became very rich. Many families joined the fighting and others had to flee or be killed.
Among those families that left the rancho were my two grandparents (Cirilo Rodriguez and Jesus Ayala) and some of their brothers, sisters and cousins. Many of the families ended up in the United States. Some went to California, such as the Bernal family and others (Rodriguez and Ayala families) went to Colorado and then Kansas. Both of my grandparents, their brothers and sisters, and their families settled in Garden City, Kansas. Both of my parents were born there and went to school until the mid-1930’s when they were repatriated back to La Calera.

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Porfirio Díaz llego al poder en 1876 y gobernó por mas de treinta años. Según los historiadores el modernizo a México pero también se le conoce por su brutalidad, especialmente contra las clases menos privilegiadas e indígenas. Durante su régimen capitalista, extranjeros invirtieron en México y se apoderaron de las riquezas nacionales. En las áreas rurales de la república unos cuantos capitalistas se apoderaron de la mayor parte de la tierra. Así ocurrió en mi ranchito, el cual era parte de la hacienda de Zurumuato. El dueño de esta hacienda fue un francés de nombre Carlos Markassuza, quien era dueño de otras haciendas en el bajío. Cansados de los abusos del gobierno y la clase privilegiada, el pueblo se levantó en armas resultando en la Revolución Mexicana (1910-1917).
Los hermanos Flores Magón, Francisco I. Madero y otros al nivel nacional lideraron esta revolución. El descontento también se manifestó en las áreas rurales y el rancho y los ranchos vecinos no fueron una excepción. A finales del siglo XIX y principios del siglo XX surgieron revolucionarios en la comarca, tales como Benito Canales, Inés García Chávez, y otros. Benito Canales nació en un rancho cerca de la Calera llamado Tres Mesquites, y tenía muchos partidarios.
De niño escuche muchas veces historias de los revolucionarios, partidarios de Benito Canales en el rancho. Uno de ellos fue Don Carmen Bernal, cuñado de mi abuelo Cirilo Rodríguez. A estos revolucionarios les llamaban Chinacos. Es interesante notar que durante la era colonial se les llamaba Chinacos a los mestizos, quizás por su forma de vestir.
Años después estas personas se rebelan contra la corona Española (1810-1821), pelean en la Guerra contra estados unidos (1846-1848) y contra la invasión francesa (1862-1867). Sin embargo, los Chinacos obtuvieron fama internacional por su valentía durante la Guerra contra los franceses. El nombre Chinaco sobrevivió, al menos en esta parte de México, hasta principios del siglo XX ya que se les llamo Chinacos a los guerrilleros que se opusieron al régimen de Porfirio Díaz y pelearon durante la Revolución Mexicana (1910-1917). Es también importante notar el parecido del deletreo Chinaco con Chicano.
Al estallar la revolución, gente del rancho se vio involucrada. Mi abuela paterna, Ángela Montes Roa me contaba que algunos de sus primos fueron revolucionarios, tales como Manuel Roa e Inés Chávez García. El último llego a ser General de las fuerzas revolucionarias. Se han escrito muchos corridos y libros sobre este personaje. Mi abuela me conto que en una ocasión Inés Chávez García llego a su casa huyendo de las fuerzas federales ya que había robado a un rico hacendado y llevaba con el el dinero robado. No quiso comprometer a la familia y se fue a esconder el tesoro en la loma/cerro del rancho. Años después un campesino encontró ese tesoro y se convirtió en una persona rica.
La revolución causo que varias familias salieran del rancho, algunas emigraron a los estados unidos, tales como mis dos abuelos, sus hermanos, hermanas, primos y primas. Algunos se fueron a California (la familia Bernal) y otros (Ayala, Rodríguez) a Texas, Colorado y Kansas. Ambos de mis abuelos y sus hermanos /primos se establecieron en Garden City, Kansas, donde nació mi papa Marcos Rodríguez y mama Teresa Ayala. Alli vivieron, fueron a la escuela pero a mediados de los años treinta fueron repatriados a México y se fueron a vivir a La Calera.


Repatriation to La Calera and Land Reform

During the 1930’s the world experienced economic difficulties as a result of the “Great Depression.” In the United States of America, the economic difficulties were blamed on the Mexican immigrants, and over half a million Mexicanos, both legal residents and their sons and daughters born in the USA were deported back to Mexico. Francisco E. Balderrama and Raymond Rodríguez documented such travesty in a 1995 book titled ‘Decade of Betrayal: Mexican Repatriation in the 1930s.” Most of the families (Ayala, Bernal, and Rodríguez) that left La Calera during the Mexican Revolution were part of such a repatriation process. Many of these families had spent over 20 years in the USA and brought with them sons and daughters born in the USA, my dad and mom among them. However, a small number of families did remain in the United States. During this particular time, Mexico had elected a Michoacano, General (Tata) Lazaro Cardenas as its president. Tata Cardenas was a former revolutionary. His election brought many changes to Mexico. He nationalized the oil industry, took land away from the hacendados and distributed it among the poor peasants as advocated by Emiliano Zapata. Many of those families (Rodríguez, Ayala, Bernal), etc., that returned to La Calera benefitted from the land reform movement. They received land and became part of El Ejido de La Calera. One of the regional leaders of the land distribution movement known as “Agraristas” was Jose Ayala García, one of the younger brothers of my grandfather, Jesús Ayala García. Tío Jose was one of five regional leaders that fought for land reform and made it possible for those returning to la Calera to receive land. There was great opposition from the church and conservative members of the rancho, and those who had been close to the hacendado. I heard stories from my grandfathers about threats against them for accepting the land and against Tío Jose because he was a “Revoltoso” (troublemaker). The Agraristas were also labeled as “Anarquistas.” The rich and conservative people from the region aligned with the church called themselves Sinarquistas. Several people were killed in the region during these times as conflict between Sinarquistas and Anarquistas/Agraristas emerged. Tío Jose’s life was threatened too many times and he had to flee the rancho, otherwise he would have been killed. He ended back in California where he spent the rest of his life. Up to this day, his contributions have not been officially recognized by the people from La Calera. Jose Napoleon Vargas Robledo (2012) claims that the fight for land redistribution in this region of Michoacán gave birth to the biggest social movements that Mexico has ever experienced.

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En los años 30, el mundo sufrió una depresión económica, y los estados unidos fueron afectados gravemente. Los políticos, los racistas y clase gobernante culpó a los emigrantes, especialmente a los mexicanos. El gobierno de estados unidos deportó a mas de medio millón de mexicanos, la mayoría ciudadanos de este país. Francisco E. Balderrama y Raymond Rodríguez (1995) documentaron esta injusticia en su libro “Decade of Betrayal: Mexican Repatriation in the 1930’s.” Casi todas las familias (Ayala, Bernal, Rodríguez) que salieron del rancho hacia los estados unidos durante la Revolución mexicana fueron repatriados, entre ellos mis abuelos, sus hermanos, primos y los hijos e hijas de estas familias. Algunas familias permanecieron en Garden City, Kansas, y otras en California, pero la mayoría regresaron al rancho.
El pueblo mexicano había elegido como Presidente de la República al revolucionario General (Tata) Lázaro Cárdenas, quien nacionalizo el petróleo y repartió las tierras de las haciendas, cumpliendo una de las metas del General Emiliano Zapata. Las tierras de la Hacienda de Zurumato fueron repartidas a los campesinos que habían trabajado en ellas. Las familias norteñas se beneficiaron de esta política pública del Tata Cárdenas, y también recibieron tierras. En la región hubo seis líderes agraristas que abogaban por la repartición de las tierras, entre ellos se encontraba mi tío, José Ayala García, hermano de mi abuelo Jesús Ayala García. La iglesia y miembros de la clase dominante y conservadora de la región se opusieron a la repartición de la tierra. Los líderes agraristas fueron agredidos y a mi tío José se le acusó de ser “revoltoso” y “anarquista.” No hay que olvidar que en la región, especialmente en el estado vecino de Guanajuato, había surgido un movimiento “Sinarquista/Cristero.” El conflicto entre agraristas y sinarquistas/cristeros causó un gran conflicto en la región causando muertes y asesinatos. A mi tío José allá se le amenazó de muerte varias veces y tuvo que salir del país hacia los estados unidos donde permaneció hasta el día de su muerte. Hasta hoy el rancho no ha reconocido oficialmente sus contribuciones sacrificios. José Napoleón Vargas Robledo (2012) escribe que las haciendas y tierras de la región vieron nacer a los movimientos sociales mas grandes del país.

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Here’s an example of the later segments—his motivation for pursuing an education no matter what:

El Día del Aire Acondicionado / The Day of Air Conditioning
Many have asked how it was possible for me to obtain a PhD and work as a professor at a major university, since I received limited formal education in Mexico and did not attend elementary school in the USA. There are many factors that contributed to my success: my parents valued education and reinforced it every day; they had high expectations and sacrificed much for our success; I was a studious student and liked school.
However, one particular event kept me going every time things got hard. Every summer (1960-1969), my family would go up north to Lodi, California, to pick cucumbers, tomatoes, chilies, plums, etc. We lived at a family government operated labor camp, Harney Lane Labor Camp. One day after work my parents and I went to a government office (Welfare, EDD, Social Security, I am not sure which).
It must have been 110 (F) degrees outside; but when we walked into the government office for the first time I experienced AIR CONDITIONING. We walked to a window and behind it was a young man with a bow tie. I told myself this is the type of job I want. Every time school assignments became difficult, I recalled the air conditioning incident and it gave me the desire (ganas) to continue studying and not give up.


Cirenio A. Rodriguez, originally from La Calera, Michoacán, México, is a member of the Board of Trustees of the Woodland Joint Unified School District, Woodland, California, where he lives, and a former president of the Yolo County Board of Education. He has taught at Woodland Community College and CSU Sacramento. He holds a doctorate in Policy and Organizational Analysis.


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