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Penelope waiting for Odysseus: Three poems

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Extracts from So Spoke Penelope

By Tino Villanueva

This is the palace where I’ve learned to survive;
where two years ago I embraced Odysseus,
stout son of Laertes, one last time—
one long embrace was all it took
to shape one heartbeat between us before he left for Troy.
This is the palace I walk around in
from hall to hall, a world of stone and wood that is mine.
This is the room where I work in wool,
and talk it out with myself;
where still awake I toss and turn,
pace around in the middle of the night,
convincing myself once more
that the earthly idea of love is still the life-blood of my body.
This is the palace where I wear the crown of faithfulness;
where the sound of the sea is the sound I think with.
Therefore, if I stand by a window expecting each time to see
the outline of a ship coming toward me,
what is it but my love,
and the passion time gives it to grow for Odysseus,
like-minded husband of the cunning mind, for whom I wait.

So spoke Penelope when she awoke this morning;
when the golden cloth of dawn rose
out of the sea.
~ ~ ~ ~ ~ ~
Imagining Odysseus

Day after day, my days are alike
as the grinding and sifting of barley and wheat;
and times without number I’ve sighted Odysseus,
man of the manly build,
walking out of gray fog over the sea
from a journey too long to tell about
in a single night.
I am but dreaming when I see him walking with a purpose
this way toward the palace:
don’t break stride through unfinished distance, say I,
in one quick breath,
wishing my words had the wing-beat of geese
at break of day.
I’m upstairs…here, take lovingly in your arms me.
After so long and this much said,
reason strikes me, as light shines on water, that his journey
won’t end until he makes his way into our room,
lies in this tree-trunk bed
set down with the love we both expect.
~ ~ ~ ~ ~ ~
Wakeful Dreaming

These days I follow a path
straightway into wakeful dreaming.
The wind rises, and I sink,
and imagine a black, smooth-sailing ship
approaching Ithaca.
The wind subsides, and I dream on,
hearing a man’s footsteps moving closer:
through these halls again he shall walk,
faithful Argos barking in the background.
Another year has come full round,
and in my mind’s great meanderings
trying to understand why my husband in due season
has not returned,
I’ve nowhere to go but to believe
it’s Odysseus striding through the palace,
husband I love all the way to the moon.
His leaving is the tears behind my eyes.
Back-to-back nights play upon the mind,
nights fading into the mounting rose-blush
of yet another dawn.
Soon upon me comes the light
marked by the mid-day blazing of the sun,
easing into afternoon, where the colors of twilight
loom in my sight. Then dark again…darkness.
What’s the use—my days get spent that way.
No wind can blow back the years gone by.
With hope spread to its limits, may this day
come to an end.
Go ahead, deadly archer, Artemis divine,
make them whistle through the air
and their aim be true—
a quiver of arrows launched from your silver bow
finding their mark,
here,
the center of my heart.

Tino Villanueva is a Senior Lecturer in Romance Studies at Boston University, in Boston, Massachusetts.  His Scene from the Movie GIANT (Curbstone Press, 1993) won the 1994 American Book Award. His other books include: Primera causa/First Cause (translated by Lisa Horowitz), Shaking off the Dark, and Chronicle of My Worst Years. So Spoke Penelope is available from Grolier Poetry Bookshop at http://grolierpoetrybookshop.org

La Espera y el Dolor

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Review of So Spoke Penelope: author, Tino Villanueva

By Felipe de Ortego y Gasca

G
rowing up in a household of Socialist Mexican expatriates who found refuge in the United States after the Mexican civil war of 1910-1921, I had the good fortune of being steeped in the classics of world literature in Spanish translation, among them The Iliad and The Odyssey. As a boy, both filled me with wonder of those faraway times and faraway places. As an adult I had the good fortune to visit Greece and to visit those places that had filled me with wonder as a boy. I’m convinced that Wordsworth had it right: The child is father of the man.   
In So Spoke Penelope, Tino Villanueva captures the essence of la espera y el dolor, the agony of waiting and the pain that it engenders. For 20 years Penelope, wife of Odysseus, waits for the return of her warrior husband from Troy. Throughout that time, Homer tells us, Odysseus was trammeled not by the fates but by the vagaries of the gods, in reaching Ithaca where he was king. Homer’s account has Odysseus battling and struggling against Cyclops, Circe, Calypso, and the sea roiled by Poseidon who can’t get over Odysseus blinding his son.
Through it all and unaware of her husband’s misfortune, Penelope endures the wide well of hours that have kept them apart. She sews, she knits mid the memories that crowd out the anxieties of long nights. By strength of purpose she endures, ever reminding her son, Telemachus, daily about his father.
And as the years pass she wards off suitor after suitor, assured that her warrior lover is somewhere on his way home. She is sure of it. It’s that surety that drives the poignancy of Tino Villanueva’s Penelope, a surety that armors her security against the slings and arrows of outrageous fortune.
The pain of want, the anguish of love’s memory, and the joy of reunion that stills Penelope’s fear of “living more on lament than on hope” captures what Nietzsche called the eternal recurrence—that all events that have happened will happen again and again. In Villanueva’s work, Penelope is the prototype of all women who have waited for their men, though perhaps not as poignantly nor as infrangibly as portrayed by Villanueva.
In the opening poem, Villanueva’s Penelope tells us:

This is the palace where I wear the crown of faithfulness;
where the sound of the sea is the sound I think with.
Therefore, If I stand by a window expecting each time to see
the outline of a ship coming toward me,
what is it but my love,
and the passion time gives it to grow for Odysseus,
like-minded husband of the cunning mind, for whom I wait.

In what follows, however, Villanueva plumbs not only the heart and soul of Penelope but through Penelope we learn the polytropic nature of her husband who fought at Troy in restoring the fabled Helen—she of the thousand ships—to her rightful husband Menelaus, the cuckolded king of Sparta. Thus continues the cursed line of Tantalus and the House of Atreus.
Penelope goes on wondering how many women like her have waited for their men? It’s the wait of the eternal recurrence; it’s the wait she carries to her bed at night. Year after year, 5-10--15-20, she weaves the patterns of that wait. In the warp and woof of those woven patterns she wonders where Odysseus might be:

Was he captured, taken prisoner? Is he
trapped in a deep-shaded forest . . .
concealed in a cave not knowing east from west?
Against all odds, against whatever gods,
he’d better make it back.

On his homeward sail,
was he blown off course by blasting gales,
his ship lost in some outer world?
May he use whatever stars are in him
to turn around and get back.

Is he shipwrecked, bruised
by the perils of the sea against some rocky shore . . .
or else swept out into the streams of Ocean?
I beseech you, gods Olympian: release him
from all trouble, and help him find his way back.

She closes these thoughts with “Telemachus and I need him back.” Here I see the image of Wordsworth’s Margaret, waiting, waiting patiently for the return of her husband who went off to sea; night after night she scans the horizon for a sail that might signal the return of her husband. It is the “eternal recurrence.” So too Villanueva’s Penelope looked ever toward the sea for Odysseus. She prays to Pallas Athena for some sign that will bring Odysseus back to her open arms—“my husband and father to my boy.”
Sometimes in quietude Villanueva’s Penelope lies awake in bed, wondering if she should take another man in marriage, a father for her son? No! She is married “to the passing of time . . . counting the years in the dark.” One morning in the light of rosy-fingered dawn, she proclaims exultantly that she has finished a coverlet with the likeness of Odysseus with which she covers her bed to help her allay the sting of absence when it is too much. It’s the bed Odysseus made for them from the Olive Tree—no one knows this but she and Odysseus.  Seeing his image in the coverlet, she longs to be “touched with love saved up year-upon-year.”
In moments of doubt, Penelope rails against her absent lover when she feels denied, loathing him for his absence—hating him, loving him, by love possessed. For Villanueva’s Penelope, there are days of wantings wasted cold, when weaving serves no purpose, when the chirring of cicadas stops.  Her prayers to Poseidon yielded no succor.
Those “blasted blustery brutes” of suitors nag her . . . saying nothing that matters.” She welcomes their departure, but they will not leave. She will not be the apple in their orchard. They empty out her larders, butcher her cattle, swill her wine, and make a daily mess. There may be a way, however, she thinks, to get rid of them—“a contest of some sort—a test of strength of much devising, where each would fall or fail into defeat.”
She quivers thinking of Artemis, the deadly archer, his arrow whistling through the air to the center of her heart—that’s the respite she seeks for her pain. But that cannot be—she must wait for Odysseus—he will return. But Telemachus too leaves—and now she waits for two men. She accepts the fact that “we live our lives by the habits we acquire.”
Torn between despair and desire, Villanueva’s  Penelope beseeches Athena to “make want and weariness forever fade away,” reminiscent of T.S. Eliot’s Henry II in the cathedral beseeching “will no one rid me of this priest?”—meaning Thomas a-Beckett. And just when Penelope thought “the star-lights of love no longer shone for [her]” there appeared Odysseus disguised as a “beggar-man.”

               From the moment we stepped

into our room, into a claiming embrace, teary-eyed,
joyful in a reaching ‘round of arms, I knew it

in my heart as a wife would know she’s finally
home with her husband, the agony of love no more.

The last poem—Twenty Years Waiting—does it. The ending is brilliant. That Villanueva could capture that moment as he does is a work of artistry. Moreso, its philosophy: “that love, as ever, is the light we live by.” La espera y el dolor are worth it!

Felipe de Ortego y Gasca, Scholar in Residence and Past Chair of the Department of Chicana/Chicano and Hemispheric Studies, Western New Mexico University, is 2005 recipient of the Patricia and Rudolfo Anaya Crítica Nueva Award, University of New Mexico.

Article 2

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Fighter for the lives and rights of undocumented immigrants

Extract from: The Power of One: Enrique Morones and the Border Angels Story; author, Richard Griswold Del Castillo

Photos by Pamela Calore

Preface
For the past fifteen years, Enrique Morones, the director of an organization called the Border Angels, has been fighting to stop the deaths of thousands of Mexican immigrants who have been crossing our international border with Mexico. Standing a bit taller than 5 feet 8 and stocky in build, Enrique is a Latino born in San Diego of a strong Mexican family. Enrique has dual Mexican and U.S. nationality, and he was one of the first to receive it, but he is proud of being an American who loves this country and respects its laws and history. He wants it to be better following the spiritual directions set out by his faith to love the poor and outcast.
Enrique is one of a number of human rights spokespersons who have emerged in reaction to the horrific number of deaths that have occurred because of Operation Gatekeeper which began in 1994. Along scores of activists on both sides of the border Enrique has an been outspoken advocate for just and humane immigration reform as well as an end to policies and rhetoric that are based on hate and fear that lead to suffering and death.
In this book Enrique tells of how he came to dedicate his life to saving immigrant lives and emerged as a spokesperson and champion for them when they have been attacked. Today his life has become a testimony to the power of love and compassion in confronting bigotry and fear, and hate. More than anything Enrique wants to give a voice to the thousands of immigrants who are passed over and forgotten by the officials and media on both sides of the border. His mission is to give a human face to migrants and to offer them Christian charity in food, water, and clothing.
Each year thousands of undocumented immigrants cross the border into the United States and trek through the deserts and mountains of the Southwest trying to avoid the double and triple fencing and increase militarization of the U.S. Mexican border. In the summer hundreds die of heat exhaustion as the temperature reaches 120 degrees. In the winter they perish from exposure as they try to cross the mountains and freezing deserts. The Border Angels which was founded by Enrique, is an ad hoc group of volunteers who leave water in the Imperial Valley deserts in the summer and food and clothing in the mountains of San Diego county in the winter. Enrique, who is the main organizer, does not seek personal credit in saving lives, only that more people join him in getting Congress to pass immigration laws that will end the need for immigrants to die in the deserts and mountains.
Enrique’ story is fascinating and prosaic at the same time filled with chance encounters and personal sacrifices. Told in his own words, it is a captivating tale of how he was influenced by his family (his parents and grandfather who was a major Mexican political figure of the 1920s), his Catholic religious faith, Ethel Kennedy, and most of all by the immigrant’s stories to become an activist on their behalf. His full time devotion to the Border Angels came after he left a full time job as a marketing representative for the San Diego Padres. His activism has been more to than organizing people to leaving water in the desert. As a spokesperson for the immigrants he has organized visits to the canyons of northern San Diego, where immigrants live in caves and crude shelters, organizing relief for migrants during the San Diego fire storm, *grass roots work with many individuals to organize cross country caravans to inform people about the plight of the migrants, appearances on television and radio programs like Larry King, Bill O'Reilly, Lou Dobbs, and others to argue against anti-immigrant prejudices. Each week he speaks before high school and college classes and in front of civic organizations to educate them about the human face of Mexican immigration and the suffering that has been involved because of our country’s immigration policies. His involvement with the Obama administration led to him being consulted for impending immigration reform bills.
Enrique’s mission has been to inspire other people to join the local, national and international efforts to save immigrant lives and make the United States a better country. Enrique’s story has no ending and is shared by scores of others who have dedicated themselves to the human rights of the most forgotten and oppressed individuals in our country. It is one testimony out of many to how the Latino people have responded to the sufferings of their compatriots. Hopefully Enrique’s story will inspire others to join community groups and other organizations like the Border Angels.
This book is a testimonio in the tradition of Latin American autobiography, a personal account that comments on political events of the day. In this kind of account we gain an intimate perspective on police issues and gain an understanding of them that bypasses the third person narrative voice and contrived objectivism. In this account we get a feeling for the emotional and spiritual life of a human rights activist. His account of his personal struggles to give a human face to the tragedies faced by Mexican immigrants.
In his own words, Enrique believes in the power of one. By that he means that even one person can make a difference by his or her actions. One person’s caring can have big results which is the moral of the Star Fish story told in Chapter 1. The key is to act according to the statement that has guided the Border Angels and Enrique: “When I was hungry, who gave me to eat? - when I was thirsty, who gave me to drink?"- Mathew 25:35. The answer to this question is the challenge to us all.
 
Chapter 1: Border Stories and a Call to Activism

One of the stories I have heard is one that was shared with me by Juana Navarro, the mother of a young man who died crossing the border. What happens often times, when someone dies crossing the border, is that I get a hold of their family. I had written to her to give her my condolences, because her son had died in the desert. She wrote me back this very moving letter, which I have.
In that letter she says thank you for thinking about us, I still haven’t been able to get over the death of my son. He was a young man, his life was just starting, he was nineteen years old. He was going north because he was getting married. He had a girl friend, and he wanted to make a little money by going north and then return to buy a little house. Even though his mom pleaded with him with tears in her eyes for him not to leave, he left. Here in Mexico, she said, he had everything, maybe not money but family and love. She said, “Please don’t leave.” But he wouldn’t listen and he went north anyways.
Even though you see on television and hear on the radio the about the dangers involved in crossing the border, you don’t think it’s going to happen to you. And that’s the story of all these people who have died, the more than 10,000 people who have died. None of them anticipated that they were going to die. They all thought they would be able to get across and they didn’t realize the danger until it was too late.
I’ve talked to a lot of them and they don’t realize how horrific it is until it’s too late and they’re out in the mountains or the middle of the desert or in the trunk of a car and they’re suffocating. The mother, Juana, grew desperate and more desperate because there was no word from her relatives in the United States who were awaiting him. The people in her village were giving her support when she got the message that he had been found dead. She didn’t know if it was in the river or the desert. She still hasn’t been able to recuperate.
So that message in her letter, the wording of that message is very powerful. I’ll never forget that letter, because when I got it, it really moved me and it still breaks my heart when I think of it. I read that letter to president Calderon (Mexico’s current president) as well as president Fox (Mexico’s past president) and I’ve read it at many of the events we have had, when we had a rallies and services, such as those at the border fence. I’ve read it to people many, many times.
When MANA (a Mexican popular music group) came to San Diego I gave a copy of the letter to one of the band members. About a year later I was listening to a new record by MANA and they had a song called Pobre Juan and I’ve always wondered how much influence that letter, if any, had on them composing that song, because there’s some lyrics almost verbatim from the letter in the song. That was fine, because a group like that could get the word out about what has been happening to immigrants.
So Juana Navarro’s letter was very very powerful. To this day I have never received a more beautiful and at the same time sad letter. (copy of the letter here)
Sometimes I hear the stories of the migrants who are alive and sometimes I hear the stories of the loved ones of people who have passed away. When I talk about the deaths on the border I think it is really important to personalize it. I know one of the things that motivated me is Schindler’s List (the movie about the Holocaust). I remember when I saw that movie of course like most people I thought how horrific that period in world history was. Like most people when I think in terms of numbers, five, six, ten million people died during the Holocaust, about half of them being Jewish. I think how horrible that is. But it’s hard for me to capture what one million is, or even a thousand. I could capture maybe fifty or a hundred but for me to imagine ten thousand people dying or more, it’s hard to understand on a human level. But in that movie, Schindler’s List, you see individual stories and I thought, that’s very powerful to have these individual stories that personalize a mass tragedy.
One of the individual stories that I remember is that of Marco Antonio Villaseñor. Marco was a five year old boy that crossed for the number one reason that migrants who are crossing from Latin America have today, economic opportunity. He crossed with his dad and with some other people and they were heading for Houston where they had a job lined up. In his case, his mom didn’t want him to go. His parents were having marital trouble and the father brought the little boy anyways. They were going to have a smuggler take them to Houston in the back of truck, with dozens of people. About eighty people ended up in that truck in total. And they soon ended up in a town and Marco Antonio became very thirsty, and other people did too. He became desperate so he asked his dad for some water. And his dad didn’t answer. So he asked the next man, and the next man, he asked the men around there for some water and none of the eighteen men were able to give this little boy water. The reason was that his father and all the other men had already died and Marco Antonio Villaseñor also died and he died in Victoria, Texas in May of 2003. When they opened up the semi truck, there were eighty people or so in the back of the truck and nineteen of them including the little boy were dead. Of the eighty people about fifteen of them were women and none of the women died. The percentages were such that some of the women should have died, but their strength and maybe the position of the men, who knows why but it was very curious that only the men died. There’s a book about this by Jorge Ramos, the Univision anchor man, entitled Dying to Cross: The Worst Immigrant Tragedy in American History. So when we did Marcha Migrante I in 2006, to me, it was very important to pay homage, to stop there in Victoria, Texas. And we met with some of the local community members including a priest and we did a vigil there, at the gas station where the truck was found with the migrants.
The truck had pulled over there and the migrants were pounding on the sides of the truck to get attention but no one heard them. They were so desperate that they poked out the tail light and wove a rag. Someone saw it and alerted the sheriffs. I think the driver ended up taking off but they caught him and he is in prison now. It remains the biggest mass killing of immigrants at one time in American history.
The story of Marco Antonio Villareal is one I tell a lot, because, no matter how you feel about the issue, when you talk about a child it touches everybody’s heart. So it personalizes the issue of the ten thousand deaths.
Before that tragedy was the story of Devil’s Highway where fourteen people were found in the Arizona desert. Their story is told by a local San Diegan, Luis Urrea, in a book called The Devil’s Highway. Those are the kinds of deaths I am more familiar with, people dying on the desert. For me it is really important not only to get to know the families and the people around them but to pay our respects and to learn a little more about the issue and to keep the issue alive, the reason for their deaths, which is the current immigration policy.

The Starfish and Other Stories
The starfish story has been around for a long, long time. I heard it once from Mahatma Gandhi’s son Ravi when he came to the University of California, San Diego one time and I was in the audience and he told the story and I thought, finally I have the source of the story but afterwards I went up and asked him but he said, “Oh no, my grandfather told that story as well.” It is a very powerful story.
There’s a man walking along the beach with his son and as they are walking his son is picking up some starfish and throwing them back in the ocean. And the father asks, “My son what are you doing?” And the son says well I’m picking up these starfish because the tide has gone out and it’s hot and they’re dying. And the father says, “But there are thousands of starfish and what you are doing doesn’t make a difference.” But the boy says, “Yes it will make a difference to this one.” To me this story about the power of one is very significant because you never know when you’re doing something, whom you are influencing. You never know who is listening to you. You might think that people are not affected by what you do or say but someday someone might come back and they will tell you, “That power of one story really affected my life.”
A lot of times we all get frustrated. I know I do. And instead of saying what can I do about it we kind of say, well the system should change but we don’t participate in making that change. So out of that story of the starfish, and I share it with the groups I speak with, I say the person who is going to make a difference is the person who you look at in the mirror every day.
One of the stories that reminds me of the often unintentional results of our being there for others is a curious one. I lived in Los Angeles from 1990 to 1993 and I gave a speech up there, I don’t remember where. And a few years later this guy comes up and I recognize him, because he was very well known. I don’t remember his name, he was a very well-known weatherman at the number one television station in Los Angeles. So he comes up and says, “Enrique how are you?” I think he was a Latino guy. And he gives me a hug and I’m thinking, “How does this man know me?” And he says, “I’ll never forget what you said that one time.” So I went along with him and I had no idea what he was talking about. He said, “You remember, don’t you? You were at this event giving a speech talking about following your dreams. At that time I was just about ready to give up my career because I couldn’t get a break in television.” After my speech he had decided to stick with it a bit longer, then he had his break and then went on to be a famous weather man. So I thought to myself, I inspired this guy to stay. I don’t remember seeing him ever in my life, besides on television. I didn’t tell him that. I just said, “Oh I’m glad it was beneficial to you.” So that’s what I mean when I say, you never know who you are influencing.
Most of the time you never come back in contact with the people you talk to. You might see them but you don’t know that it was you who inspired them, maybe it was that one speech or lesson, or they saw you on the news. That reminds me of one of the more active people today, Michaela Salcedo who is the executive director of Casa Refugio Elvira Arellano in Tijuana. She was initially inspired by Bert Corona, a long time immigrant activist. One day I came out in the news talking about Gente Unida, which was a coalition we formed to oppose the Minutemen (a paramilitary anti-immigrant group) and all of a sudden she called me. She introduced herself as Michaela and she said, “I understand that you formed this coalition and I understand you have meetings.” I said, “Yes we meet every week at Chicano Park.” And so she showed up at the next meeting. This was in 2004 and she was already active in her past life and had retired, but now she became one of the most active people around, very supportive to Border Angels and Gente Unida. Now she’s the director of Casa Refugio Elvira Arellano in Tijuana, a place that helps immigrant women. Michaela and I met Elvira Arellano when we did Marcha Migrante I. When we did Marcha Migrante I February 2 through 28th, 2006, one of the stops was in Chicago. Everywhere we go on these Marchas we don’t know where we are going to stay. We stay at people’s houses. In Chicago we met at a very famous landmark for the Mexican community there and then we went into a hall and we had a speech and then a young lady came in with tamales to feed us. And that lady was Elvira Arellano.
That was in February of 2006. She went and sought sanctuary in a local Catholic Church in August of 2006 and she called me. I thought, “Elvira Arellano?” and I didn’t know who she was and I just went along with her. I later googled her and saw that she was on the front page of the Chicago paper and she was now in the news. But I knew her as the tamale lady not as Elvira Arellano the lady who was in sanctuary in a church for one year in Chicago because she didn’t want to be deported because she wanted to be with her young son, Saul.
They were both deported about a year later and went through Tijuana. Through Hermandad Mexicana Transnational and ourselves, the Border Angels, there was a house created called Casa Refugio Elvira Arellano and Michaela Salcedo became the director. All this shows the connections between people and their stories.


Becoming an Activist
One of the more powerful stories, one that changed my life was in 1993. On April 23, 1993, Cesar Chavez died. The day of the funeral I was with a friend of mine Gil Rafferty Hernandez who was the community relations representative for the Oakland Raiders, but at that time they were in L.A. I was with him and he said, “I’m going to the funeral for Cesar Chavez, want to go?” But I told him I couldn’t because I had to give a speech somewhere. I wish I had gone with him, but I didn’t. Not too long after there was big celebration of Cesar Chavez’s life at East L.A. College. It was a big rally with a lot of people who had lobbied to change Brooklyn Avenue to Cesar Chavez Avenue and succeeded.
So the celebration was at East Los Angeles College. So they sat me with the Chavez family, with Frederico, Paul, and Elena. They put me there because we had done an event in L.A. and gathered signatures for the UFW. Our contribution to the campaign was very small but they sat me there. And then this woman came and sat next to me and we started talking and she asked me what I did. So I said I was from San Diego and had been involved in a big event called the Reencuentro in L.A. But I said the thing that is my passion is the work that I started in 1986, going into the canyons in North County and bringing food and water to the migrants.
She wanted to know how it got started so I told her the story of how a friend of mine from the Elizabeth Seaton Church parish in Oceanside told me about the migrants and she had said that I should give food and water to the migrants here in San Diego like some people did in Mexico. Her name was Yolanda Ybarra. I said, “What are you talking about. Where I live in Golden Hill you can see the church where I went to grammar school, Our Lady of Angels there has are all kinds of migrants.”
 She said, “No where I live in Carlsbad, there are migrants that live in the canyons.” I couldn’t believe her. I couldn’t grasp that concept so I started going up there. They had an outreach group from that church that would go into the canyons every Saturday. So I started going with them. I was really moved by that experience for me and that’s when Border Angels was really born, although it didn’t have a name yet. I started going into the canyons on a regular basis on Saturdays, once or twice a month and I would bring friends and family members with me sometimes.
 So I shared this story with the person who was sitting next to me at the Chavez memorial. She was fascinated by what I told her. She wondered why I did it. I said, “Well, as a Catholic and because of my upbringing, I was taught to do the right thing. I was taught to avoid standing out.” I wanted to avoid the media and stand at the back. I was a private person. I just wanted to do the right thing. I don’t need recognition.” She said, “No, people do need to know about it. Martin Luther King Jr. said, ‘Injustice here is injustice everywhere,’ and my husband really believed that. He took a bullet for it and his brother took a bullet for it. I recommend you get out there on the front lines and tell people about this.”
And she said, and I’ll never forget this, “You’re going to have enemies, of course, but some of those enemies are going to be from your own community. They’re going to get jealous or not going to understand or whatever. But you seem to have the passion, so I recommend that you get at the forefront of this issue.”
This was in 1993. So the climate was different, but 1993-1994, you have to remember the climate, Proposition 187 (an anti-immigrant proposition in California), Pete Wilson (a conservative governor of California), NAFTA and so forth. So as a result of this conversation I said to myself, Ok, I’m going to change my method of operation. The reason this woman influenced me so much was that, if there’s a family that represents heroes in the United States, they’re at the top of the list. It was Ethel Kennedy who spoke to me that day.
So as we were talking, lots of people came up to shake her hand and say hello, and maybe one out of the hundred who came by said hi to me. She jokingly said, “Well, a lot of people seem to know you.” But it was just the opposite. She changed my method of operation from being a good soldier in the back to wanting to lead.
Before this I remember in San Diego meeting in Santa Fe Restaurant with Roberto Martinez (an immigrant rights leader in San Diego) and he was talking about the actions they were going to take on Proposition187 and he would say we need people to do this and that, I would say Ok, Ok, you need someone, I’ll be there. I was in the background. What do you need me to do? So afterwards I went to being the person in the front with other people. Like yesterday at the border fence at Border Field State Park we had a communion service and I was one of the organizers.
So I moved back to San Diego in 1994 and that was the watershed year: 1994, NAFTA, Subcomandante Marcos (Chiapas rebel leader), the border wall, and Proposition 187. They were all interrelated. More and more I became visible out there, making more noise, and leading or participating in demonstrations. My degree is in International Marketing so I contacted major league baseball and said, why aren’t you guys more interested in diversity. Why aren’t you guys reaching out. There’s got to be a way to break these barriers which aren’t always direct confrontation. People see me out there protesting the Minutemen (an anti immigrant group) or whatever, and I’ll continue to do that but there’s also a way to do it without confrontation.
So I wrote letters to the baseball teams and some football teams too asking them why they didn’t do anything about diversity. You may not be able to control what happens on the field, but you can control as a sports team what happens off the field through community involvement. They have a lot of power and influence out there with celebrities and that could really be used for good causes. But nobody responded to me.
One day I was watching TV and they had a story about these two guys who had just bought the San Diego Padres, two guys I had never heard of , John Moores and Larry Luchino, in December 1995. They made three commitments to the community: to make the team winners on the field, to make the games entertaining, and have a winning team off the field. That last one was what caught my attention. And they ended up responding to my letter and they invited me to come in for a meeting. So I did and I met with Larry Luchino and that’s the beginning of my work with them. And that’s when my activism really took off.
We all have moments in our lives which are defining moments, it could be some sort of a tragedy, it could be good fortune, or coming across somebody. It depends on how you respond to that. There are times in my life when I wished I had responded the other way. But in this case, my life changed. The fact that I was introduced to the migrants in the canyons and that I met with Ethel Kennedy, those were the two key events that influenced my life.


Ricardo (Richard) Griswold del Castillo, Professor Emeritus of Chicana and Chicano Studies at San Diego State University, has published a number of books including The Treaty of Guadalupe Hidalgo: A Legacy of Conflict (Norman, Oklahoma: University of Oklahoma Press, 1990), Chicano Social and Political History in the Ninteenth Century (edited with Manuel Hidalgo) (Van Nuys: Floricanto Press, 1992), Cesar Chavez: A Triumph of Spirit (with Richard Garcia) (University of Oklahoma Press, 1995), and North to Aztlan: Mexican Americans in United States History (with Arnoldo De Leon), Twayne Publishers, 1996. 

                                           

The Absurd and Human Reality : The Word and the Art

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Extracts from Glass Moon Over Images of Sand A Collection of Brief Narratives

By Edel Romay

The woman and the man perceived, felt, smelled and listened over the interior horizon of the exterior projection a polychromatic glass shattering. Both blind to sounds did not hear what they saw, and in the metaphoric language of love, having become mirror, in the internal geometry of an Atecolli,* continued to emanate lights among the broken glass. Blind Eros saw with the cochlea of his tympanums. M and E without noticing apparently ignored him. Both continued conversing in silence. Above the treetops the moon continues shining sharp as glass and in the darkness of both, blind Eros continues watching.
In the nothingness of today and in the everything of yesterday, slowly the summer of 1976 disappears. She decided to go back to the south forest. —Where are you? —And the voice became echo in the fusion of spacetime and the following day, after 11even years I woke up with the taste of her absence. Over my bed, the trace she left was still fresh and the trail of her departure led to the door. It is the timespace evidence of a memory. I mean a virtual image of a presence. Yesterday December was silent and suddenly was cold and invisible. Today December will solidify in silence. And the voice in glass dust. 

* Atecolli: A musical instrument of the ancient Aztecs made of a snail shell with perforations on its vertex.

LOVERS
                                                       Every single thing we see conceals something
                                                        else; we would dearly love to see what which
                                                                                  we can see is hiding from us.
                                                                                                      —René Magritte

I have become a hunter of signs and symbols. During my mornings, the Literature and Plastic metaphors escape through my fi ngers. During my nights, I paint and I write of seduction among the myths and legends, and I believe I can visualize the image of three nymphs: Aglaia, Thalia, and Euphrosyne1 rapidly running behind empty spaces while I am unable to stop them. In these tasks, writing and painting, I have discovered that inspiration is daily work. Neither arrives in time, not the Plastic nor Literature. Just like my eternal and voracious graces.

On the calendar on my studio wall the year 1999 was flying away.

—What do you have to write? —asks Plastic. —Nuances and silhouettes —replies Literature There is a long silence between the two of them and Plastic tells me nothing. But I know that it resents Literature. Sometimes the opposite happens; nevertheless, I can’t live without either of them, nor can I live with them when they become angry. On these occasions, lonely and distracted I escape into philosophy, mythology or into cosmology.

That same night, in another dimension, on the other side of the Atlantic, in that tavern in Florence, where bohemians used to go; it so happened that Botticelli,242 years old, Poliziano3 32, and Ficino4 53, found themselves discussing the recent Birth of Venus and the very different perception that each one of them had about Aphrodite. Later in the street, they believed they had felt the presence of the rapid flight of three naked virgins: Aglaia, Thalia and Euphrosyne; for a moment they stopped and stared intensely into empty space, only to continue talking afterward.

     In Florence, on any given street, the year 1486 was passing away.

1. Deities that personify seductive beauty.
2. Sandro Botticelli, painter (1445-1510).
3. Angelo Poliziano, poet (1454-1494).
4. Marsilio Ficino, philosopher (1433-1499).




LA FUENTE…

en el jardín. El jardín en la imaginación...

                                                                 Let your soul stand cool and composed
                                                                                      before a million universes.
                                                                                                      —Walt Whitman

THE FOUNTAIN…

in the garden. The garden…is the ante-chamber of the colonial house, the colonial house is now located in the photograph. The sepia photograph lies on the desk. The desk is located in the studio and painting I am writing certain inconsistencies with reality. For example, the garden pretends to be a forest and the fountain pretends to be an enchanted lake. On the other hand, the colonial house assures me it’s in the imagination of the forest. Meanwhile, the photograph assumes the reality of time. However, all I can see is a blank sheet of white paper make love to a fountain pen and a canvas, before a brush dripping paint, undress. That’s it! The absence of darkness lets me see it all. And so it happens that I remember having dreamt talking with a chaneque1 that lives in the garden, disguised as a dragon-fly or tlaconete. Other times he takes on the form of a green lizard, or silkworm or butterfly. I will reveal the source of all these images in time, and I hope you put them in their proper place. Excuse me! The Chaneque is calling me…

1. Chaneque. From Náhuatl «ohuican Chaneque» (Who lives in dangerous places). They were minor gods in the Mexican mythology. Presently, they are known as elves that live in the forests…


LA TRILOGÍA DEL YO EN INGLÉS

Could be an image of myself
since me is an oblique reflection of I
However,
Me doesn’t quite equal I
and I is above myself
Hence,
to be or not to be
Don’t tell me! It reminds you of Hamlet
Perhaps!
Nonetheless, it’s universal.

Where is me without I?
Where is myself without you?
Exactly!
Without I, there is no you
Without you, there is no I
We would only exist amidst the awareness of each other.
Or in other words,
“Reality” only exists in the mind of the “Observer.”

On the other hand,
I, the 9th letter of the English alphabet,
9ine, a capricious mathematical number.
Yes!
I: the 1ne posing a riddle
Myself: the author
Me: the painter

You see! Only in English is it understood
that: I, myself and me
are three quasi-distinct persons.

—Translation from one language to another is a dilemma—
Gadamer warns me with a sign.

And at that instant I recall that 9ine beautiful
United States-born lovers
sought in me, my illusive I, of myself.

Indeed!
I, the same one that creates, writes and paints conceptualist poetry.


Edel Romay was born in San Andrés Tuxtla, Veracruz, México, but has lived in the Berkeley area for the past 25 years. He creates in his works, he tells us, "absurd realism." His poetry and his art blend the real and the surreal until the reader no longer can separate the one from the other, which suggests that the absurd coexists with human reality. A unique work of art/poetry,  Romay’s book is available by ordering it online at ventas@palibrio.com. 

New Literary Competition for a Spanish Manuscript

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    All Chicana and Chicano writers who have unpublished manuscripts in Spanish between 200-300 pages in length including novels, short story collections, and/or testimonies are invited to submit their work in a new literary competition, The PREMIO NACIONAL DE NARRATIVA CHICANA ESCRITA EN ESPAÑOL 2014. 
    The Premio is sponsored by Arizona State University and the winning entry will be published by Bilingual Review/Editorial Bilingüe, in Tempe, Arizona. The deadline for submissions is June 30, 2013. 
    For more information, contact Prof. Jesús Rosales, an ASU professor in the School of International Languages and Cultures at: Jesus.Rosales.1@asu.edu. The competition is open to new and existing writers, published and unpublished. 


Low cost non-profit colleges for Los de Abajo: Why not?

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By Rodolfo F. Acuña

When I told my father that we were going to call ourselves “Chicanos”, he responded “Chicano, Chicano, those are the people that hang around the parks on Sundays.” I thought to myself, “that is exactly why we want the name.” My generation did not have dreams of returning to Mexico and buying a small ranchito, we weren’t going back. So if I did not want to change my name from Acuña to Acne, I better do something about discrimination and a lack of progress for Mexican Americans here.
In the 1950s and 1960s it was evident to most Mexican American educators that the major barrier to the betterment of Mexican Americans was the high dropout problem. The community lost billions of dollars in GI Bill benefits because Chicana/o veterans did not have the necessary educational skills to qualify for college or employment opportunities.
In 1963 Dr. Paul Sheldon’s College's Laboratory in Urban Culture at Occidental College sponsored a conference attended by 150 Southwestern leaders in Mexican American affairs. The conference reported that "The (education) level of the Spanish-speaking has increased only about one grade in the past 10 years, while other populations have increased in relatively the same proportions, the level of the Spanish-speaking is so much lower that they remain terribly disadvantaged and the gap between them and even the non-whites is fairly large. A large proportion of the population, then, is really functionally illiterate."
Notre Dame University professor Julian Samora reported that 52 percent of the Mexicans in Texas had less than fourth-grade education, 35 percent in Arizona, 24 percent in California and in New Mexico 30 percent. The lack of education had a ripple effect, and the level of education among Mexican American was hereditary, depending on the father’s education.
Gains were made in the 1970s– not so much in cutting the dropout rate – but in increasing the number of Chicanas/os attending college. Unbeknown to us the ground was being laid to end access to higher education. The corporate elite along with property owners pressured the state to shift the costs of social production to the working and middle classes. By 2012 students were paying as much as eighty percent of the cost of instruction – pricing the poor out of higher ed.
This rise in the cost of higher ed will have a disastrous impact on the lower half (income wise) of the Mexican American and Latino community. This is where the dropout numbers are concentrated. Overtime this trend will destroy all hope thatsi se puede, it can be done.
The lack of access to non-profit colleges is a boon to for-profit institutions. In 2010 the enrollment of low-income students comprised half of the students of the for-profits with minorities 37 percent In the Post-9/11 era for-profit colleges cornered one-third of GI Bill benefits ($1.6 billion). A bachelor’s degree from a state university cost over a third of what for-profit schools charge. Just in the 2008-2009 academic year for-profits received “$4.3 billion in federal Pell grants, which help low-income students pay for college, quadruple the amount they received 10 years earlier.”
An army of lobbyists insure that the flow of federal dollars continues, and members of Congress protect the for-profits.
Most courses in for-profit schools can be found in community colleges. It would seem a reasonable alternative since ninety-six percent of students starting for-profit colleges take out federal student loans compared to 13 percent at community colleges. However, community colleges have been impacted by the overflow of refugees from the four year schools.
For-profit schools spend only 17.2 percent of their revenues on instruction. In 2009 the CEOs of major for-profit education companies took home, on average, $7.3 million.
The truth be told, access is not the main barrier to minorities getting a higher education – it is tuition. Students stagger through for-profit and non-profit schools amassing huge debts.
As in the case of universal medical care, part of the solution would be to cut the middleman out of the equation. Medical costs in the U.S. of A are the highest of any industrialized nation. The same goes for education. If we want a healthy and prosperous society, health care and quality education are essential.
For some time, I have advocated the cutting out of the middlemen for for-profits and then offering competing models to the non-profits – public and private – so the cost to students comes down.
Quality low cost education for working class students is within our reach. A preliminary study suggests that the cost of tuition for an alternative non-profit could be as low as $1,000 per year for undergraduate students.
We have precedents: the Open University movement began in Britain and Spain some forty years ago to give working class students affordable quality education. Spain established the National University of Education at Distance Learning (UNED), in 1972. Today it enrolls 186,000 students and enjoys an excellent national and international reputation. It maintains its reputation through rigorous supervision and the monitoring of exams and classes.
The key to a not for profit strategy is to build a reputation for excellence in order to pressure the others to bring their costs down. The cost of public and private universities is driven by lush campuses, and administrator and faculty salaries.
UNED does not have a central campus. It has a central headquarters that supports sixty storefront study centers in Spain and 20 abroad. The study centers cooperate with local institutions and provide face-to-face sessions between professors and tutors.
The course of study centers around home study and tutorial strategies. It integrates communication technologies (interactive video, electronic classrooms, satellite communications), and Online Internet classes.
I propose using adjunct faculty members from prestigious universities as well as retired college and high school faculty members -- who in their majority will be Latinos.
The structure is simple: academic centers would be run out of store fronts and rented space in colleges and universities and would cater primarily to undergraduate students. The centers would also manage classes from foreign institutions leading to advanced degrees.
Home study courses are not new. At one time, correspondence courses were popular especially in rural areas where access to college campuses was limited. At Princeton University there are courses “where the student receives a course booklet, readings, lectures on tape and access to an e-mail discussion group.” Students supplement their studies and attend optional lectures, and films.
During World War II and the Korean War, the military offered correspondence courses as a way to allow military personnel to continue their education. This tradition goes back even further. Correspondence Law school study has existed in the United States since at least 1893.
Tutorial classes are still very popular in England where a tutorial is a small class of one, or a few students. The tutor gives individual attention to the students. It is used extensively at Oxford and Cambridge.
Never in history has technology been so affordable. Almost every new computer is capable of running Skype through which you can lecture to a group of students and communicate. The storefront could serve as a classroom.
The system reduces the demand for buildings and other properties. The cost of a normal classroom runs $6,000 to $10,000 a semester.
Distance learning is part of a solution. UNESCO views it as a strategy to dramatically expand education. What makes this proposal different is that it sets up a mechanism for low income students and makes education affordable.
The bottom-line is that working class and middle-class students are being priced out of higher education— no doubt universities such as Phoenix meet a need but at a heavy price.
Our prison population is zooming and our lumpen population is expanding. Male Latino and Black college students are becoming endangered species. Can we afford the consequences of the high cost of doing nothing? If for-profit schools are government funded, why not low cost non-profits?

Rodolfo F. Acuña
Rodolfo F. Acuña, Ph.D., was founding Chair of Chicano Studies, California State University Northridge, and a Professor there since 1969. He is author of the acclaimed work, Occupied America: A History of Chicanos, now in its sixth edition. Rutgers University Press published his latest book, The Making of Chicana/o Studies: In the Trenches of Academe, last year. Now in progress is an autobiography, titled, “Footprints: Fifty Years of Activism and Research.”

El Activista: más que sólo la biografía de un rebelde

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Reseña del libro por Lylia Palacios Hernández

Los grandes ojos de la infancia que todo se comen, imperturbables, sin parpadear, veían como se aproximaba la mayor de las vecinas.

El niño de ocho años, desde el fondo de su patio, observa cuando llegan las otras dos hermanas de la casa vecina para bañarse junto a la que ya lo hace. Las jóvenes se quitan la ropa con naturalidad, susurran entre sí, miran de reojo hacia donde está el niño agazapado entre los setos de laureles, y hacen explotar sus risas de jovialidad…

Su mundo es ese huerto infinito rodeado de laureles y mujeres hermosas… afuera de la casa materna, está en verdad otro mundo…

…cuando yo salía a la calle de nada me servía ni el inglés ni el español porque en la calle era chicano.

Chicano es una voz náhuatl (xicano) usada antes por los blancos de manera despectiva para describir a los mexicoamericanos, el Movimiento la retoma y reivindica el reconocimiento de su diferencia, de su diversidad cultural, y hace de sus orígenes indígenas una bandera de lucha.

De esta manera decidió Raúl Caballero García escribir El Activista, la “biografía reporteada” de José Ángel Gutiérrez, fundador del Partido Raza Unida, el “único partido fundado por mexicanos, entre mexicanos y para impulsar a los mexicanos en Texas”.
El inconformismo organizado de Gutiérrez contribuyó a darle vida al movimiento chicano en la década de 1960, y conquistar espacios de representación popular en su ciudad natal, lo que visto en el tiempo histórico, es parte de los antecedentes de los derechos civiles que poco a poco conquistan los mexicoamericanos.
Cada quién decide qué hacer con el material de investigación que tiene en sus manos y Raúl en su extensa entrega de 488 páginas, nos mete en ese vaivén, en un ritmo que nos acerca a la construcción lúdica, erótica, rockera, camorrista, briaga, decepcionada, política… del activista, apostándole a mostrarnos esa terrenalidad que tanto nos acerca al personaje; pero también nos lleva, con amplio conocimiento documentado y clara exposición, a conocer la historia de discriminación y ausencia de derechos civiles de negros y latinos en Estados Unidos, como de sus numerosas organizaciones y experiencias en la exigencia de esos derechos. Son los años 60 y es el marco de formación política de nuestro activista.
José Angel en los 1970s
José Angel hoy dia
Al leer este libro experimenté cierta vergüenza, me dije: tan cerca de los mall de McAllen y Laredo y tan lejos de nuestra historia transfronteriza. Sí, José Ángel nace en Crystal City, pequeña ciudad formada por migrantes jornaleros agrícolas. Su nombre se suma a una larga lista de luchadores sociales y políticos que han protagonizado la exigencia organizada por derechos civiles y políticos de ese mar de mexicanos, que desde la anexión territorial en 1848, hasta nuestros días vive en Estados Unidos. Hoy con el libro que nos entrega Raúl Caballero, José Ángel deja de ser un desconocido para muchos de nosotros.
La rica narrativa e información que nos brinda el autor hace difícil sintetizarla en pocas palabras, por lo que me concentraré en destacar algunos elementos que espero los convenza de la buena lectura que podrán hacer:
El Activistacumple con los elementos básicos de toda buena biografía, con amplitud podemos conocer desde su vida familiar y raíces mexicanas, hasta los vericuetos amorosos del joven José Ángel. Es muy interesante recorrer su trayectoria escolar llena de obstáculos por su condición latina, derivando en su convicción de ser abogado. Gutiérrez se doctoró en Ciencia Política.
Todo el libro está salpicado de anécdotas narradas por el propio biografiado. Algunas tan simpáticas como ilustrativas, como la decisión en la prepa de meterse al taller de declamación, como alternativa para salvarse de los madrazos que recibía él y todos los mexicanos que estaban en el equipo de futbol americano escolar. Esa decisión, también alentada por la perspectiva de estar cerca de las “güerotas”, será la primera escuela de formación y preparación de José Ángel: afinar el verbo, conocer los públicos, dominar el espíritu bravucón, hasta convertirse en un excelente y hábil orador.
La discriminación por ser mexicano, el libro nos la pone muy cerquita. Sus hojas se llenan de los agravios contra la “raza”, como migrantes, como trabajadores, como ciudadanos. Aunque también narran las frustraciones de José Ángel al ver el espíritu conformista y agachón de muchos mexicanos frente al poder gringo, lo que inmediatamente me recordó lo que Pablo González Casanova analizó en los años 60 sobre el pueblo marginado en México, el que aprendió a lo largo de su historia de exclusión que le sale más caro rebelarse que aguantarse. ¿Cómo culparlos, de tener adormecido el orgullo y la dignidad?
Raúl Caballero narra, describe y da voz a este líder carismático que crece identitariamente frente a la segregación étnica, logrando sumarse a los ideales de otros hombres y mujeres que serán sus compañeros de lucha y vida; nos ofrece un testimonio del largo camino de avances y tropiezos, de represión y valentía que encierra toda conquista política; el libro condensa luchas de mayor extensión territorial como la de César Chávez y el movimiento por los derechos de los campesinos migrantes; el multifacético movimiento de los negros desde Malcolm X, Martin Luther King, Las Panteras Negras y todo ello en el contexto de la guerra contra Vietnam.
Finalmente, el libro nos narra-informa la trayectoria igualmente abigarrada en cuanto a expresiones culturales, musicales, literarias, políticas del movimiento chicano, del que el Partido de la Raza Unida fue un producto que supo cómo organizar una comunidad y mostrar que los derechos no caen del cielo sino que se conquistan.
Leer El Activista no es sólo conocer la trayectoria de un personaje que hoy sigue en la lid desde la academia; es acercarnos a recuperar la historia desde abajo, desde los escondites de la historia social, a fin de cuentas la historia de todos nosotros. Gracias a Raúl y ojalá continúe esta línea de investigación sobre nuestros “héroes” contemporáneos, esos de carne y hueso que más nos gustan.

Lylia Palacios Hernández es Licenciada en Sociología de la Faculta de Filosofía y Letras de la Universidad Autónoma de Nuevo León (UANL) y reconocida en el Sistema Nacional de Investigadores de México. Obtuvo su Maestría en Metodología de la Ciencia en 2000 de la UANL y el Doctorado en Ciencias Sociales en 2004 de la Universidad de Utrecht, Holanda. Presentó esta reseña crítica en la Feria del Libro Universitario en Monterrey NL, México.



Edison Geemez—¿El Inventor?

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By Tommy Villalobos

Un Pobre y un Poco Tomado sat in La Prieta Bar conversing over beer. Arthur Dichón strolled in, waving to Connie Ferno, the battle-scarred bartender, who was absorbed in a fat novel. She reluctantly set aside the volume, MujerFrom Eagle Pass by Esmeralda Rematezo, an author known for her scorching novels of adventure and romance with a soupçon of lust.
Connie mechanically brought Arthur his draft beer. She remembered what Arthur drank. She remembered what everyone drank.
“What’re you reading now?” said Arthur to Connie.
“The latest by Esmeralda Rematezo. She really has Carmen Cortaz in deep mud. She’s surrounded by five gorillas who are protecting a real bad guy who took money from someone she knows. The poor fella was left with a crooked face, loose ribs and low self-esteem by the bad guy. She also thinks she almost loves him. The beat-up guy, I mean, not the bad guy.”
“She’s not sure?”
“Not up to this point and I’m on the top of page three.”
Connie bolted back to her novel.
“I would like to invent something that everyone wants to buy,” said El Poco Tomado with an energetic burp.
“Heck, I want to invent something everyone has to use at one time or another,” said El Pobre with a conservative burp. “Someone, somewhere, sometime invented the first backscratcher.”
Arthur Dichón drew in the stale beer air, which a close observer would recognize as the deep breath a politician takes before delivering a speech before his supporters, believers and non-believers, and moved closer to the conversation.
“You want to know about inventions?” said Arthur as he slid onto his new barstool. “I’ll tell you about this bato who invented stuff because he couldn’t help it.”
“¿Como?” said El Pobre.
“He invented things without even having to think, like you and I sneeze. And do you know what he is famous for?”
Their blank stares declared they did not.
“I’ll tell you that, too,” continued Arthur. “He is always working on something no one else has ever thought of.”
“What did he invent?” said El Poco Tomado.
“A Flexible Inflatable Garden.”
“You’re right. I never thought of that.”
“What’s his name?” said El Pobre.”
“Edison Geemez.”
El Pobre scratched his head as if resetting his brain. “What was it he invented, again?”
“An inflatable garden that folds like a tent.”
“Why?” said El Poco Tomado.
“To grow verduras anywhere. Even on a roof. Great for those surviving in cramped quarters. He wanted to corner the New York, Tokyo and Al Qaeda markets.”
“Inflatable, eh? Couldn’t you just use a child’s inflatable pool?”
“This came with a pump and a cosa that injected nutrients into the soil. Low maintenance for active folks. When you wanted to store it, you merely let the air out, folded it, and tucked in neatly in your closet or under your bed. Neat, wouldn’t you say?”
“Just the opposite, I’d say,” said El Pobre. “You’d have zoquete everywhere. And how can carrots survive in a closet?”
“Well, that was no problem since it was like those artificial Christmas trees. Sober, efficient. When summer ends, you fold up the garden and off you go to the next season.”
“Man, that couldn’t have gone over.”
“It didn’t. In fact, a lot of people are looking for him.”
“Sour customers?”
“No, soured investors, including his biggest investor, El Killer Butch. He tagged him for five hundred.”
“El Killer Butch, the Lucha Libre retiree?”
“Yeah, the same android. After he retired, he only had five hundred. He had quickly eaten through all his earnings like a gusano in your ensalada. Edison convinced him that he, Edison, had invented an invention for the ages—his portable garden. After waiting months, El Killer saw no returns on his investment but he did see red—blood red. Then, to top it all, he, El Killer Butch, fell into hard times and into commercial burglary. He’s been looking for Edison ever since in order to twist his nose north and south then clean off; for Edison also enticed Butch’s girlfriend, Dora Norra, to leave Butch and Gangnam Style with him.”
“What?”
“And El Killer Butch claims he’s torn more limbs from more bodies than any butcher this side of Chicago.”
El Poco Tomado looked at El Pobre then took a swallow of his beer, hoping this particular swallow would straighten all this out.
“Do you know what he tried before the Flexible Inflatable Garden?”
“An inflatable Chicano Punk Band?” guessed El Poco Tomado.
“No. Neon furniture. He told people that they had the opportunity to invest in something hip for young people. And that there were young people all over the place, wherever you looked. ‘Can’t get away from them,’ he said. ‘Let them serve a purpose like the rest of us. Soak them.’”
El Poco Tomado and El Pobre paused, as if mentally digesting the logic of the quoted remarks.
He asked (Arthur Dichón continued) for investment donations, whatever the person could afford, as long as it was over fifty dollars. One old bato told him, “I just live off of Social Security and m’ija.”
“What if Warren Buffet just sat on his Social Security check and what he could mooch off his hija?” retorted Edison. “Where would he be? Right here in this bar looking all sustado like you.”
In the end, that invention received only shaking heads and firm guffaws. Edison, being a determined soul, called Dora Norra.
“Hey, Norra,” he cooed into his cell phone, “how much you got in your cookie jar?”
“Nothing,” she said. “You dropped and broke it last time you were here, remember? You should re-evaluate your station in life.”
Dora Norra had toiled for a dozen years as a government secretary, never married, and used all her budgetary cunning to save from her modest emolument. Her robust bank account held the key to Edison’s future. However, Dora Norra and he had recently engaged in lover’s ping-pong, unsure whether their amorous magnetism had evolved into curious repulsion.
“Oh, yeah?” was Edison’s comeback. “Well, you’ll be tossing all your credit cards at me when you hear my latest invention.”
“A way to make common sense disappear permanently?”
“Neon furniture.”
“To go with your neon brain.”
“We’ll be ricos, me and you.”
“Won’t it take less energy just to get a job, Edison?” she said then hung up.
Edison was now experiencing what a passing pessimist would call a major calamity, all earth’s sorrows y bien fregado.
Edison, however, habitually looked on the sunny side of la vida. He was on the one invention he knew was unlike any other. This was what the world needed; they just needed to be convinced that they needed it.
Taking a shortcut through a dark alley, he ran into the barrio’s most distinguished person for him to dodge in a dark alley or a well-lit one—El Killer Butch. The man, legend has it, could take a man over his knee and snap his spine. Edison’s spine tingled.
“Órale,” said El Killer Butch.
“Mr. Killer Butch,” Edison said quickly, in a bold move to distract Butch, “do you happen to have ten thousand you wish someone would take off your hands? It’s to finance an outstanding invention.”
“Let me think. No. But I have been looking for you to get the five hundred I gave you for your last invention. ¿Te acuerdas? And to talk to you about the girl you stole from me. ¿Te acuerdas?”
“You know, me and what’s her name, didn’t really hit it off.”
“The young lady’s name is Dora Norra,” said Butch politely.
“I didn’t mean to take her away,” Edison said with a gulp heard around the world. “It was like when you cuss in front of a monja.”
“And it hurt me.”
The thought of El Killer Butch being hurt by anything was like hearing that the NRA had been awarded the Nobel Peace Prize.
“Not to change the subject, but do you still enter establishments in the dark of night to gather nickels?”
“No, I’ve become a little religioso. Last time I broke into a lugar, some dress shop, twenty guys jumped me outside and took my money. It was only forty dollars.”
“I heard it was only two guys and four bucks.”
Butch snorted.
“So,” continued Edison, “you got on your knees and said ‘Gracias a Dios?’”
“No, not right away. I walked around the streets in a daze.”
“But you do that now.”
“Huh?”
“Why do you say you are religious now?”
“I know this will sound weird.”
“No, it sounds sweet. Religious types don’t dissect people. Normally.”
“Check it out. I was passing this house and the streetlight was hitting a bathroom window. You know, frosted so you can’t see in because you might see some vieja that you don’t want to see anyway.”
“Riveting. Go on.”
“Well, with my head hurting a la fregada, that window caught my attention. The light from the street was hitting it so that I saw a bright light like in the movie The Ten Commandments where that bush is on fire but not really on fire. It looked like the house was on fire, but on the inside. You know what?”
Dígame.
“I was all spiritual, ese. Heaven, the Angels, La Virgen and Dios were calling me.”
“My revelation usually happens after a night out. My head is throbbing and I make promises to the various Santos that if I make it pass noon, I’ll become as innocent as a newborn.”
“No, this is different.”
“Really? Okay, moving on, why don’t you join me in a venture?”
“What? I should be stomping on your cuerpo until no one would recognize that you were ever human.”
“We’ll get to that. But I just invented something that will make you bunny hop around the block three times. You never have to rob or break apart anyone again. You can now sit around all day. Like you do now but with thousands of honest dollar bills for company.”
“Forget it, ese. Everything’s already been invented. I just found a Smartphone.”
“Great! Now I need you to find about several thousand dollars so I can launch my new invention.”
“I’m retired from taking what ain’t mine. I found a new business, the business of being saved. I joined a new church, Iglesia Baptismo De Los Bien Salvados, Inc.”
“They don’t let you steal on the side?”
“Chale, homes. In fact, we have to give stuff away.”
“A complete role reversal, eh?”
“Símón. Now I couldn’t steal anything and feel right. I should be bouncing you all over the street, but that might bother me. At least for a minute. No, that life is behind me. Get behind me Satan and stuff.”
“Would one third of my riches get your old life in front of you again?”
“No, I told our preacher Lucia Carlillo that I was done taking what ain’t mine.”
“Just get me five thousand and I’ll give you half of my riches. Wadda you say, my saintly ladrón.”
El Killer Butch thought again.
“I know you mean well in a sort of messed up way, but my soul is at stake here.”
“But your body will shrivel from a caloric shortage while you wait for The Rapture.”
“Little bodies have great souls. Reverend Lucia said so at the last meeting.”
“Is she skinny?”
“Chale. She’s wider than a bus.”
“And you know why?”
“No.”
“Because she makes sure her intake exceeds her outtake.”
El Killer Butch’s face became a blank monitor.
“Let me explain,” continued Edison. “She knows the way to heaven. She is guiding you there, right?”
“More like kicking. She pounds on la biblia, screaming in your face while hers is all red like a monster pepper.”
“Why?”
“She doesn’t want me to spend the hereafter with my body burning.”
“Your body temperature in the beyond is irrelevant to her. She doesn’t want to work.”
“Don’t say nothing bad about Reverend Carlillo, okay?”
El Killer Butch, a larger barrio specimen than normal, enlarged himself even more, resembling a colossal slighted bullfrog.
“What I meant was that she wants to devote all her time to her flock, you being one of the flockees.”
In his continuing war on reality, Edison then offered El Killer Butch a partnership in his venture. He told Butch that he, Edison, was going to be very rich and did he, Butch, want half-sies.
El Killer Butch shook his head and walked away, back in a daze.
Butch soon became aware of what a famous man once said, “Flee ever so fast, you cannot flee your fortune.” For Butch soon ran into a little woman by the name of Gladys Mintaras. She is a woman who commands every muscle y a veces catches mosquitoes between her toes. To Butch, she was the eighth wonder of the barrio. She proceeded to step on his heart as if the pulsating protoplasm was the dance floor of the Flamingo Room where she was noted for stepping solidly to Salsa.
El Killer Butch now had only one purpose—to win Gladys and Salsa with her until dislocated hips do them part.
Edison got home to a screaming telephone.
“Hello,” he said feebly.
“Hey, you still want to make me rich?”
The deep voice-of-death reverberated around Edison’s head. El Killer Butch.
“You don’t believe it’s me, do you?” Butch’s voice rose, as much as a deep voice-of-death can rise.
“No, I don’t.”
“I want in.”
“In what?”
“You promised to make me rich.”
“Did the Reverend run away with Saturday’s take?”
“No, but my heart is in flames. I met a cutie and I want to buy her everything. Even stuff not on sale.”
“Moving. What’s her name?”
“Gladys. Gladys Mintaras.”
“Why her?”
“Don’t know. Sometimes I feel like a big, juicy hamburger. Other times, just a little burrito. I saw her and this time I felt like having her instead of a hamburger or burrito.”
“A firm display of male sensibility.”
“Yeah, she causes that. So when do we get started.”
“As soon as we break into a carrucha.”?
“¿Qué?”
“I have it on good word that a Ford Falcon sitting in a junkyard is loaded with pearls.”
“Pearls in a junkyard?”
“I see the old fires stirring the dormant sticky fingers. The old you is coming back, slowly shedding the cloak of evangelism while sniffing $500,000 worth of pearls.”
“¿De veras? How come you know about it?”
“It’s complicated but I’ll tell you anyway. You’re not the only person I know who has walked chueco down the boulevard of life. There is a Victor Portuz. He trades in illegally imported pearls. He then sells them on the black market. Well, yesterday he was driving his Ford Falcon with expired tags, a detail he never worried about because he is not a detail-oriented bato. He was transporting his latest haul of pearls to a shady jeweler. Well, the pickle parks it in front of the store, in a No Parking Zone, right in front of a police car whose occupants were patronizing the donut shop next door.”
“He was asking for it, I can tell you that,” said El Killer Butch.
“He was asking for it, I can tell you that back. And I can also tell you he got it back. They towed his Falcon while he cowered behind that jeweler’s worktable. In fact, both he and the jeweler cowered behind the jeweler’s worktable.”
“Where do I come in?”
“You’ve made a habit of taking what isn’t yours. I want you to go to the junkyard and do that.”
“How come he don’t do it?”
“He is sitting in jail.”
“Jay walking in front of a cop?”
“Trying to snatch a purse from an old lady in front of two cops and a cub scout who was in the process of helping her cross the street.”
“That’s dumb, ese.”
“But good. Anyway, he says if we get his pearls back, he’ll share the proceeds.”
“Can we trust him?”
“If he changes his mind, we’ll rat on him.”
“You’d squeal on him?”
“Like a 500-pound Iowa porker.”
El Killer Butch, halfheartedly, agreed to meet and scheme.
Edison had only one goal in mind—to get his invention to market in order to win Dora Norra. Dora had closely examined his bolsas and shrewdly observed that money cannot exist in a vacuum. She had coolly turned up her nose as only the female species are designed to do.
Edison, however, was now so confident of his prospects that he proposed to Dora Norra again. He told her about his financing with a $500,000 windfall, leaving out the source, while she listened patiently. He mistook her attention for jolly acquiescence and shook like a dropped olla of frozen menudo when she refused again.
With enduring hope, Edison travelled to Butch’s apartment that evening. His hope and all its attached endurance was flung wildly in all directions. He found a remorseful Butch. As soon as Edison entered, Butch went to a chair and sat, head in hands. Edison witnessed a true display of head in hands, for Butch’s head appeared to have become detached from his body and resting peacefully in his hands.
“I can’t let Reverend Carlillo down. I’m part of her flock. She calls us her children.”
“That sounds childish,” said Edison.
“Well, I’m going to follow her like a saved niño all the way to the golden frontera to heaven to meet St. Peter.”
“What about Gladys? What if she doesn’t make the cut and is left wailing and gnashing her teeth at the crossing while you tippy-toe into the clouds?”
“I thought of that, too. Remember the bible saying, ‘What profit a bato to get the whole world and all kinds of feria yet lose his soul?’ So, I asked her to our church meeting tonight and she’s coming.”
You could have knocked Edison over with a canary feather. He could not believe a Gladys Mintaras type would forgo a Saturday night of Salsa hip swiveling to go to a church meeting.
“You mean you’re going to let a few proverbs shouted out and tambourines rattled in the night air take you away from a plan to live a life stacked with money?”
“There is no rich life like what is promised if you follow the true path. Reverend Carlillo says that, too.”
“I’ll bet she does.”
“Huh?”
“Listen, Butch. You have a chance to start a string of your own iglesiasitas from here to Nueva York.”
“Go not where money lies, but let money lie so a true golden way is followed.”
“Reverend Lucy again?”
“No.”
“Bible?”
“No. A fortune cookie. Took Gladys to the Happy Song Chinese restaurant. I read that strip of paper and knew I had almost fallen away from the true way.”
Dejected, Edison shuffled out of Butch’s apartment. If there were a more dejected soul, he would lead that soul to a high promontory and give him or her a complimentary push. For Edison was born with an emotional attachment to capital. He knew when he was eight and a tío gave him a shiny dime that he wanted to let fly with a brick to the back of that tío’s skull and take his wallet, instead.
He also recalled hearing somewhere that hope is grief’s best music. Late that night, the First Movement began with strident knocking on Edison’s door. Edison opened the door and Butch immediately found a chair and sat as if hammered into it. He wore a distraught face punctuated with tear-filled eyes.
This heartrending display was not due to continuing remorse, but to having your gal fling mud in said eyes.
“I need to talk with you,” said Butch, looking around the room as if looking for somewhere to wail and gnash his teeth himself.
“I’m not as easy as Gladys. Invite me to a revival and I’ll revile you about your revival until your head spins. I remember the time my sister—”
“Forget what you remember. I got problems, ese.”
Butch was frustrated. Edison was encouraged.
“I think I love her,” continued Butch.
“Parson Lucy?”
“Chale. How could you think that, ese? Lucia is a holy woman. I meant Gladys.”
“I’m one who looks at all options. So you love Gladys. What’re you going to do about it?”
“Rip his head off and kick it around.”
“I’m not one for minor details, but whose head are you going to rip off and where are you going to kick it around?”
“Leo. Belvedere Park.”
“Leo?”
“The dirty rata Gladys is with. They hugged like two octopuses in a fish bowl.”
“Hmm,” said Edison showing outwardly concern but inside ready to twirl around the room like an Olympic figure skater. One obstacle had been removed, Gladys Mintaras, and now only one remained—the whole bible.
“So now that Gladys has skated, I mean danced away, maybe now we can get back to getting independently loaded.”
“I can’t do anything without her.”
“You’ve made it this far.”
“You know where she met the perro?”
“At a Salsa dance-off where he was whirling like a dervish on several buckets of Jolt?”
“At la Iglesia De La Gente Bien Salvada, Inc. I invited her, to our meeting tonight, remember? Can you believe that?”
“No and I don’t think Ripley would either.”
“The snake saw her sitting next to me as we listened to Reverend Lucia give the night’s lesson. It was one of those chapters from the Old Testament talking about some dude having patience no matter how hard God trashed him.”
“Job?”
“No, not Joe. I forget the bato’s name. It was unbelievable. He had granos all over his body and slept on a pile of poop. I was all sorry for the dude while this Leo with his tambourine snaked his way to my Gladys. Before I knew it, he sat his wrinkled suit right next to Gladys and whispered in her ear just like The Serpent Reverend Lucia is always warning us about. But did I take her warning?”
“Gee, I can’t—”
“Well I can and I’ll tell you. The answer is No. And I’ll tell you more. You’ll probably get madder than me.”
“I’m ready to blow a microchip.”
“While I was listening to Reverend Lucia, this Leo started to hit on Gladys. When Reverend Lucia finished the lesson and broke into ‘Amazing Grace’ in Spanish, this rata broke into cheap talk with my sweetheart in English. Then they floated out the front door like two mariposas in the park and left me stoned like Lot’s wife who wanted to see something she wasn’t supposed to see so God turned her to piedra. Reverend Lucia told us about that last week.”
“See, you were meant to come back to me. In a romantically business sort of way.”
“No, you’re missing the point of my story, ese.”
“What is that?”
“I’m going to pull all of Leo’s tripas out of his cuerpo and make him eat them in front of the Iglesia De La Gente Bien Salvada, Inc.”
“But Gladys wouldn’t like that.”
“And she won’t like him neither when she sees him eating his tripas. But you know what hurts more?”
“A root canal by an inebriated dentist?”
“When I realized what had happened, I jumped out of my seat and went after that sin vergüenza. But you know what I saw?”
“The Light.”
“I saw them arm in arm walking who knows where into the dark?”
“To a state of obvious and final spiritual ruin.”
“What?”
“She’s lost. So, let’s get back to our venture, Butch.”
El Killer Butch left with a slam of the door.
Edison now figured he had to work the Gladys angle in order to pry Butch loose from Reverend Lucy. Edison Geemez came from a long line of opportunists going back to a great great to the nth degree abuelo who reportedly opened up the first post-Aztec employment agency in Méjico. He provided an abundance of workers for the Spanish who were known as slave drivers. He always found the right man—and sometimes his whole family—for the job. A few recalcitrant, unionized indios were not going to dodge the gold mines while this long-ago abuelo was on watch. Edison came from such stuff.
He could bring a tire iron down on Butch’s chaveta and transport him to the junkyard then threaten to whack him some more if he didn’t break into the Ford. But an unconscious Butch would weigh in the neighborhood of a baby hippo.
There was no way getting around it; he must convince the tomate that his best interest lay in helping Edison retrieve the pearls from that Falcon. So to get to Butch’s heart, he went next day to the source of its throbbing—Gladys Mintaras. He caught her going into a prayer meeting at the church.
“Excuse me!” said Edison.
Gladys stopped to look at Edison as if to say, “I don’t want any.”
“I’ve come on a mission of mercy.”
Gladys looked at him as if to say, “And?”
Edison, responding to her facial communiqués, continued.
“My aim is to save Butch’s soul.”
She turned to the door with a look as if to say, “Go ahead, your funeral.”
“You don’t understand. You’re part of the saving process.”
She turned back.
“Butch doesn’t need me,” she said, finding voice to supplement her facial tics.
“You’re bringing him to ruin.”
“Who me?”
“Eve said that very same thing to The Almighty after He had pointed out to her that she had messed up Adam’s debut. Open that bible you’re carrying and you’ll see.”
“It’s not a bible. It’s my vanity case.”
“My point.”
“What?”
“You’re letting your vanity ruin a man who worships the ground you worship on.”
“No kidding?”
“The poor lechuga is at the point of ending it all. I wouldn’t be surprised if he is tossing himself under a beer truck right now.”
“That would be a sin.”
“Per Reverend Lucy?”
“No, per Father Liksen. He was my catechism teacher.”
“What would Father say to your sending Butch round the bend and into the mortal sin of pulling his own plug?”
“Well, I have found the true way with another.”
“Jesus?”
“Leo Sinfalta. He’s Reverend Lucia’s right hand man.”
“Sounds like it.”
Gladys turned again to enter.
“Do you know that Butch is going to be rich?”
Gladys spun back violently.
“No, I don’t. And if I did, I wouldn’t believe it. He has no job, no ambition and can’t dance.”
“Can Leo?”
“Man, you should see him wiggle. Plus he’s loaded,” added Gladys enthusiastically then caught her tongue and reeled it in.
She entered the church and Edison dashed to Butch’s place. He was not home. He then dashed to the junkyard where the proprietor informed him that the Falcon was gone.
“You mean that car just disappeared?”
“Well, one day it was here, next day, gone.”
“Don’t you have guard dogs, electronic surveillance, barbed wire?”
“Dog died last week. Electronics cost too much and…what was the third thing?”
Edison dashed a third time, this time to County jail to visit Victor Portuz.
“Edison!” said Victor.
“¡Víbora!” said Edison.
“Your thanks for me making you rich?”
“Where’s your car?”
“Towed.”
“Yeah, but you towed it again.”
“I’ve been locked up.”
“Sure, but one of your cohorts took it from the tow yard.”
“One of my what?”
“Your camaradas. The Falcon no longer sits in the tow yard.”
“Well, I don’t know where the car is and right now I couldn’t give a flying snail where it is.”
“What happened to your warped sense of enterprise?”
“You’re rude, man. Always have been.”
Edison, who had no time for forgiving sobs and bear hugs, engaged in Dash #4 that took him to La Iglesia De La Gente Bien Salvada, Inc. in search of Butch.
When he arrived, the doors were locked. He sat on the porch to consider. Before long, a man appeared who looked so much like a turtle that he wore a turtleneck sweater to stress the point.
“Are you Reverend Carlillo?” said the emydida.
“Do I look like I would be revered by anyone?” said Edison.
“No.”
“Why are you asking for a preacher? Getting married? Don’t. Nothing but kids come out of marriages, their mouths open wider with each passing year.”
“How long you been married?”
“Never. And I just told you why.”
“The reason I’m looking for Reverend Carlillo is that we have a slew of complaints regarding conduct of this church.”
“Complaints?”
“Big time quejas. I’m from the Consumer Bureau, Questionable Churches Division.”
The man then paused to scratch his back, looking like a turtle that somehow found a way to scratch its back.
“Can you tell me where I can find Reverend Carlillo?”
“An unsolvable mystery to me.”
“What is your relationship with these folks?” said the man, now pointing to the church as if pointing to a Taliban hideout.
“I’ve debated a few members on the in’s and out’s of getting to heaven while still getting yours.”
“I need to talk to the Reverend.”
The man then left. The rapid pace of one so nearly resembling a turtle impressed Edison. After a spell, Reverend Lucia herself came rambling up. She was as wide as previously described by Butch along with a face that would make an English Bulldog wag its tail in admiration. All was highlighted by a deep, red tone to her face that gave her the appearance of a setting sun.
“Are you an apostle?” she said with a voice—a cross between a growl and a bark—that matched her pug face. She was beyond self-importance and onto a level where she considered herself sole source of importance.
“Only of clear profit.”
“What kind of answer is that?”
“Not a prophet’s answer, I admit. But one worthy of any profiteer.”
“Are you committing blasphemy in front of my church?”
“You must be Reverend Lucy.”
“Lucia. Reverend Lucia Carlillo. Lucy is for Philistines and meseras.”
“Can I interest you in a venture? I hear you might be sitting on several hefty mounds of cash.”
“You must be crazy.”
“Why?”
“I’ve never seen you and out of the clear heavens you ask for money.”
“You do that every Saturday night.”
“I knew I didn’t like you when I saw you. What do you want?”
“Why is a man who looks like he should be sunbathing with the turtles in the Galapagos want to talk to you?”
“Probably needs saving.”
“Are you in trouble with the authorities, Reverend?”
Gladys Mintaras and Leo Sinfalta now stepped up behind Reverend Lucia. Leo possessed the eyes of a departed soul. The four self-absorbed individuals engaged in a fair amount of sizing up before someone could calculate a response.
“Why are you looking at me like that?” said Edison, to no one in particular.
“Why are you here?” said Gladys.
“A solid philosophical question I’ve been pondering for years.”
“He talks like that,” said Reverend Lucia. “You can’t get a straight answer out of him even if you yanked his lengua straight out. It’s like asking a politician for directions to la esquina. You’ll never find it.”
“Like la biblia, eh?” said Edison.
“And he talks like that too,” added Reverend Lucia, “all sarcastic and blasphemous.”
“What’re you after, man?” said Leo, in a high raspy voice as if gargling a cupful of sand while he spoke.
“What is anyone after?” said Edison.
“See!” said Reverend Lucia, proudly pointing at Edison as if he were the paramount Illustration of the Immorality of Man.
Reverend Lupe had a hefty bible and she threatened to bring it down on his cork if he did not leave, adding that the wrath of God would smite him into multiple pieces that would smoke like sulfur.
Once more, Edison retreated to his apartment and reflected on fate.
Then fate, via a portly messenger, knocked on the door.
“Who is it and why?”
“It’s me, Butch, I found the pearls,” yelled Butch.
The loud report caused Edison to have grave doubts as to the location of Butch’s marbles. One does not go around apartment buildings yelling at the top of one’s lungs that one has pearls to share with whomever, does one? Edison asked himself.
Edison opened the door. Butch had no pearls and no pants.
“What’re you doing without pants?”
“The price of getting those pearls. A junkyard dog is chewing my pants at this very moment all happy, thinking he got me. But as you can see, he didn’t.”
“I can also see you got no pearls.”
“Early this morning I got to the salvage yard in time to see that they was towing the Falcon to another yard. They do that to make it more expensive for the owner to get his car. I followed the tow truck to some yard in the Valley. I went back tonight and pried the trunk open to get the ice chest with the pearls. The junkyard dog heard me. I ran with the chest threw it over the fence and jumped while the dog grabbed my pants with his nasty hocico.”
“And?”
“What do you mean, ‘And?’”
“Where are the pearls type of ‘And.’”
“After I had the ice chest and saw all the pearls, I knew it was manna from heaven. My thoughts and heart went out to Reverend Lucia. I thought I could make it up with the Lord if I donated my ill-begotten gain to her church.”
“All $500,000 worth?”
El Killer Butch nodded solemnly as if he were an Old Testament prophet before a disbelieving disciple.
“Butch, I could chop you into fat quarters and actually feel good.”
“Why?”
“Closure. You gave my pearls to a cheat.”
“What cheat?”
“Reverend Lucy.”
“Don’t talk about The Reverend Lucia that way.”
He was certain El Killer Butch could disassemble him while peacefully chewing on a churro.
“It is with all due respect which ain’t much.”
Butch charged. Edison parlayed.
“I went to the church today looking for salvation. I ran into some guy who was asking for Reverend Lucy.”
The words settled in Butch’s brain just as one of his hands, a fair-sized ham, reached Edison’s neck.
“That was my cousin Jubal. I sent him to find out when the Reverend would be available. I knew I couldn’t bear to see Gladys with that rata. If I did, I think I would have lost it, torn one of his legs off, and would have beat him with it. So, instead, I sent Jubal to set up a time when I could see her alone and give her the pearls. You know, that ice chest was full of vinegar. I guess that keeps them shiny.”
“How come Jubal said he was from a consumer agency.”
“That’s because some consumer agency is always after him. He sells used tires, cars and umbrellas. The used umbrellas have caused the most complaints.”
“Then what if Jubal takes off with the pearls?”
“He won’t.”
“How can you be so sure? If he takes the pearls, we’re out of riches, me, you and Reverend Lucy.”
“Jubal wouldn’t do that. We’re cousins.”
“Abel was Cain’s cousin and that didn’t stop him from slicing off Cain’s head.”
“Man, Cain killed Abel, and they were bro’s, not cousins. And it don’t say in the bible that he cut off his head. Besides, Jubal ain’t no Cain.”
El Killer Butch left, slamming the door. Edison felt a creative urge to invent a device to charge door slammers a door slammer’s fee.
Three days later, Edison still bemoaned the loss of $500,000 worth of pearls.
His phone rang.
“‘Lo,” he said.
“Is this Edison?”
“Why should I tell you?”
“Because I have an ice chest,” said the voice, slowly and deliberately. It was the voice of a turtle, if turtles could talk.
“Jubal?”
“Cousin Butch told me to call you.”
“¿Por qué?”
“Cousin Butch told me you want something from an ice chest.”
Edison’s mouth watered. His eyes watered. His toes wiggled.
Barely able to contain his excitement, Edison said, “I thought he was going to give them to the Reverend?”
“He changed his mind.”
“Why?”
“Continuous and varied knocks to the head while wrestling can do creepy and baffling things to a man’s bean.”
Edison thought. No, calculated.
“How come you don’t keep them?”
“I like pearls, just not illegal pearls that could get me hard time.”
“Why doesn’t Butch want to keep them? He lost his pants over them.”
“He’s being born again yet again. It’s now a confirmed habit of his. He doesn’t want riches. He wants to fit through an eye of a needle.”
“So you’re going to give me the pearls?”
“For two thousand dollars.”
“What?”
“By tomorrow at noon.”
“What?”
“Think of what’s in the ice chest.”
“What?”
“Are you hard of hearing?”
“No, I’m hard up for cash.”
“You want what’s in the ice chest, right?”
“How am I going to get two thousand unless I have access to the ice chest?”
“That’s like asking how you got here from where you were.”
“You do dangle from the same family tree as Butch.”
“Call me when you can dangle two thousand in my face,” said Jubal, hanging up.
Edison looked around for a dog to kick but noted his apartment lacked a hound. He would have to invent an artificial kickable one that would yelp when punted.
“Why didn’t he just get a job?” said El Poco Tomado, echoing Dora Norra’s sentiments.
“Yeah,” said El Pobre. “At least until he invented a way to do without eating.”
“Edison was no quitter,” said Arthur Dichón. “Everyone in his family told him he was named Edison but he was no Edison. One little niece added that he also was no Einstein. He vowed then that he was going to invent until the world, or at least his little sobrina, recognized him as an inventor.”
In true American resolve (continued Arthur Dichón) Edison asked Dora Norra for the two thousand. He blinked a Southern California record twenty-two times after she wrote and tossed him a check for two thousand. After his blinking died away, she added that he was to cease further contact. He agreed, snatched the check, and then planned to hit on her when he was a card-carrying member of the leisure class.
Early next morning, ten solid, sluggish knocks rattled Edison awake. It was a turtle’s knock if a turtle chose to knock. He ran to the door and flung it open to a grinning Jubal holding an ice chest.
“Did you want to talk to me?”
“Till your shell falls off,” said Edison, leading him into his house. “I have the money. My family sold everything short of their souls. You don’t want those, too, do you?”
“I’ll take two thousand, keep the souls.”
Edison handed over the two thousand. Jubal handed over the ice chest. They both flashed the snarl of timber wolves that have missed a meal or two. Jubal left. Edison opened the chest. The stench of vinegar hit him. He buckled like an MMA boxer teetering from a kick to the estómago. Edison’s heart shot to the roof of his head then bounced back to the sole of his left foot. Instead of pearls, he saw vinegar, smelled vinegar and detested vinegar. He wanted to heave the chest at Jubal with the aim to cripple for life. He again flung the door open just soon enough to catch Jubal jumping into a car driven by El Killer Butch.
Edison dashed to Victor Portuz, who still reposed in el carcel. Victor swore on a stack of murder confessions that the jewels were in the ice chest covered with rags and filled with vinegar. This was to keep people from looking beyond the stench after seeing only rags. Edison went home and scratched his head until it hurt. Why would El Killer Butch, via Jubal, go out of his way to collect two thousand from him if he, Butch, had the pearls worth $500,000?
After he returned home, he was set to dump the vinegar from the ice chest when he noticed a small, whitish layer of film floating on top. Tiny, free-floating, balls danced around the film. Edison grabbed a few and they became pasty in his hand.
This was a puzzle. He thought of Professor Juan Orotez who had helped with puzzles engendered by Edison’s inventions. Orotez was a retired prof of Chemistry who had haggled with dozens of chemists and five wives. Puzzles were a happy escape.
Edison brought the prof up to date with an opening remark that he had an ice chest filled with vinegar when it was supposed to be overflowing with pearls.
Prof. Orotez took one look at the film coupled with the smell, then somberly declared that pearls dissolve in vinegar. It takes three to five days, he said, but it’ll happen every time. Edison now appeared to have swallowed an ice chest full of vinegar himself. That explained why Butch saw pearls and Reverend Lucy did not.
Eventually, he discovered that when Reverend Lucy had seen the ice chest full of vinegar—when it was promised that it would be loaded with pearls—her face jumped from red to magenta. One who is accustomed to fool, and, instead, is fooled, then looks to make a holy fool—she excommunicated El Killer Butch on the spot.
Butch then plotted to extract what he could from Edison, since he was, in his estimation, the cause of Butch’s expulsion from eternal salvation. Jubal and he had seen pearls in the ice chest. Now they didn’t. Butch’s recourse was to sell the ice chest to Edison, getting what he could from him, knowing how much he wanted them—unless he had already taken them just as he had taken $500 and Dora Norra. If this were the case, Edison would show no interest in the ice chest. Butch could then dismember him one bone at a time.
Edison had shown interest in the ice chest, two thousand dollars’ worth, and, thus, had kept his standard-issue frame.
However, he was left to agonize over Dora Norra and her two thousand. It would verify her doubts regarding his station in life. He had none. Showing the Geemez tenacity, however, he began work on a new invention—a neck tie that doubled as a napkin, glove and cologne dispenser. He would run to Dora Norra and tell her that her two thousand was hard at work and she would see a quick return soon, so it was just fine to marry him now.
He stood before a mirror practicing his presentation to her while, at the same time, accepting the scientific observations that oil and water don’t mix; pearls and vinegar do. Extremely.
Arthur Dichón raised his amber brew over his head in recognition of Edison Geemez, persevering inventor. El Pobre confusedly raised his beer an inch. El Poco Tomado struggled to picture the necktie.

Tommy Villalobos
Tommy Villalobos lives in Northern California, far removed from his native haunts in southern California. He’s published before in our magazine, including a couple other short stories, but most notably, a novel titled, Lipstick con Chorizo, in 22 installments, the first-ever novel in serial form (think Carlos Dickens without the pence per word) in an online Latino literary magazine.  Tommy is working on getting the book into print.

The Chicano Movement : Mexican American History and the Struggle for Equality

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Extracted chapters from a paper by Carlos Muñoz, Jr., published by the Rosa Luxemburg Stiftung—New York Office, www.rosalux-nyc.org

The Emergence of a Chicano Movement

By 1960, the Mexican American population had reached six percent of the total U.S. population of 180 million. But Mexican Americans still remained largely invisible to society at large. The middle-class political leadership from the generation of the 1950s became part of the presidential campaign of John F. Kennedy, helping deliver valuable Mexican American votes that contributed to Kennedy’s election. They became disillusioned, however, when they were ignored afterwards. No Mexican American received an appointment to serve in the Kennedy Administration, and problems facing Mexican Americans were not acknowledged. The Democratic Party was criticized for once again taking the Mexican American vote for granted.
Carlos Muñoz, Jr.
The 1960s produced a young generation of working-class activists that departed from the politics of accommodation and assimilation. They were part of the growing numbers of Mexican American students on college campuses.
Many were inspired by Dr. Martin Luther King, Jr. to participate in mass protest activities and organizations of the civil rights movement of the South. Some became active as members of the movement’s Student Nonviolent Coordinating Committee (SNCC). For example, Maria Varela became a key SNCC organizer in Alabama, where she established an adult literacy project. She was from New Mexico and before joining SNCC had been a cofounder of Students for a Democratic Society at the University of Michigan.
Elizabeth “Betita” Sutherland Martinez became the director of the New York City SNCC office in 1964 and later spent time in Mississippi. Others participated in the 1963 March on Washington organized by Dr. Martin Luther King, Jr. and the Southern Christian Leadership Conference.
Mexican American student activists were also exposed to more radical politics during the early 1960s as left political organizations resurfaced from the underground, where they had been driven during the McCarthy era. Communist and socialist youth groups became visible on college campuses, as did New Left groups like the Students for a Democratic Society (SDS). Some Mexican Americans joined the Communist Party or the Socialist Workers Party. Campus protests against the Vietnam War were also becoming visible, as manifested in the teach-ins organized by white liberal and leftist faculty and students. These antiwar protests caught the attention of Mexican American Vietnam War veterans attending college on the G.I. Bill, and many became active in the antiwar movement.
Other sources of inspiration were the anti-imperialist and decolonizing socialist revolutions in the so-called Third World against the U.S. and European capitalist nations that had controlled their economy and governments. In particular, these were inspired by the 1959 Cuban Revolution.
For example, Luis Valdez and Roberto Rubalcava, student activists at San Jose State College in California, joined the Marxist Progressive Labor Party (PL). They traveled to Cuba in 1964 as part of a PL delegation, and their firsthand observation of the Cuban Revolution inspired them to produce the first Mexican American radical manifesto. The manifesto read, in part: The Mexican in the United States has been […] no less a victim of American imperialism than his impoverished brothers in Latin America. In the words of the Second Declaration of Havana, tell him of “misery, feudal exploitation, illiteracy, starvation wages,” and he will tell you that you speak of Texas; tell him of “unemployment, the policy of repression against the workers, discrimination […] oppression by the oligarchies,” and he will tell you that you speak of California; tell him of U.S. domination in Latin America, and he will tell you that he knows that Shark and what he devours, because he has lived in its very entrails. The history of the American Southwest provides a brutal panorama of nascent imperialism.
The manifesto represented a radical departure from the political thought of the Mexican American middle class and a harsh critique of its political leadership: Spanish-speaking leaders are not leaders at all; Americanized beyond recall, they neither understand nor care about the basic Mexican-American population, which has an identity of its own.
As sons of Mexican manual laborers in California, we have traveled to Revolutionary Cuba […] to emphasize the historical and cultural unanimity of all Latin American peoples, north and south of the border. Having no leaders of our own, we accept Fidel Castro.
The dramatic emergence of the farm worker movement in California in 1965, led by Mexican Americans César Chávez and Dolores Huerta, provided inspiration to Mexican American youth. Valdez was one of those who became inspired and joined the United Farmworkers of America (UFW). He wrote the “Plan of Delano,” which defined the farm worker movement as a nonviolent revolution for social justice led by the “sons of the Mexican Revolution.” The document ended with the following statement: The strength of the poor is also in union. We know that the poverty of the Mexican or Filipino worker in California is the same as that of all farm workers across the country, the Negroes and poor whites, the Puerto Ricans, Japanese, and Arabians; in short, all the races that comprise the oppressed minorities of the United States We want to be equal with all the working men in the nation […] to those who oppose us be they ranchers, police, politicians, or speculators, we say that we are going to continue fighting until we die, or we win. WE SHALL OVERCOME.
The “Plan of Delano” was not only a call for nonviolent revolution; it was also the first concrete call for political coalitions among poor people of color in the United States. It underscored the reality that the farm worker movement was not just about Mexican American rank and file, although they were the majority, but also included Puerto Ricans, Asians, Arabs, African Americans and poor whites. Two vice presidents of the UFW, Larry Itliong and Andy Imutan, were Filipinos.
In addition to the farm worker movement, another source of inspiration was the land grant struggle in New Mexico, which was led by Reies López Tijerina and aimed to recapture lands stolen by white colonizers after the Mexico-U.S. War. Tijerina founded the Alianza Federal de Mercedes as the organizational vehicle of that struggle. On June 5, 1967, a group of armed men from the Alianza took over a county courthouse, taking twenty hostages who they held for about an hour before releasing. A jailer and a state police officer were wounded. Later, Tijerina’s men fled into the mountains. The National Guard was mobilized and carried out a massive manhunt, complete with tanks. Subsequently, forty Alianza members were wrongly arrested for what had been the first militant armed action taken by Mexican Americans anywhere in the Southwest for over a hundred years.
By 1968, numerous student organizations had been formed throughout the Southwest. The United Mexican American Students (UMAS) was the largest, and it played a significant role in organizing high school student protests against racism in the largely segregated schools of East Los Angeles. These protests, which came to be known as “Walkouts” or “Blowouts,” took place in the first week of March. Picket signs protested racist school policies and teachers and called for freedom of speech, the hiring of Mexican American teachers and administrators, and classes on Mexican American history and culture. Signs catching the attention of mass media, police, and the FBI included “Chicano Power,” “Viva La Raza,” and “Viva La Revolución!” These student walkouts brought the Los Angeles city school system, the largest in the nation, to a standstill and made news across the country; a Los Angeles Times reporter interpreted the strike as “The Birth of Brown Power.” Ultimately, over ten thousand students participated during the week and a half of walkouts.
Although not one of its original objectives, the student walkouts constituted the first mass protest explicitly against racism undertaken by Mexican Americans in the history of the United States, and it largely ignited the emergence of the Chicano Movement. The protests had a profound impact on the Mexican American community in Los Angeles and in other parts of the country, generating increased political awareness along with visible efforts to mobilize communities. This was manifested in the revitalization of existing community political organizations and the emergence of new ones, with youth playing significant leadership roles.
Overnight, student activism reached levels of intensity never before witnessed. The slogans repeated throughout the strike reflected an increasing militancy and radicalism in the ranks of UMAS and other student organizations. Membership grew, as these organizations and their leaders became protagonists in struggles for change in Mexican American communities. The strike moved student activism beyond the politics of accommodation and integration that had been shaped by the 1950s Mexican American generation and the community’s middle-class leadership.
On June 2, 1968, three months after the high school student strike, thirteen young Mexican American civil rights activists, who had been identified by the city power structure as leaders of the emerging “Brown Power” movement, were indicted by the Los Angeles County Grand Jury on conspiracy charges for their roles in organizing the strike. The indictments charged that the activists had conspired to “willfully disturb the peace and quiet” of the city of Los Angeles and disrupt the educational process in its schools. They were alternately characterized as members of communist “subversive organizations,” or outside agitators intent on radicalizing Mexican American students. Each of the thirteen activists faced a total of sixty-six years in prison if found guilty. Although the conspiracy charges emerged from the grand jury, the activists’ arrests were part and parcel of the FBI Counter Intelligence Program known as COINTELPRO, which was designed to undermine the Civil Rights, Black Power, and white progressive movements of the 1960s.
None of the thirteen were in fact communists or members of subversive organizations. Six of them were student activists. I was one of them, at that time serving as president of UMAS at the California State College at Los Angeles. The indictments of the “East L.A. Thirteen,” as they came to be known, fueled the fire of an emerging radicalism among Mexican American students.

The Birth of “Brown Power”

Although the “East L.A. Thirteen” were all men, women played key roles as organizers in the walkouts. They organized important community and campus meetings essential to the planning of the walkouts. They also did much of the behind-the-scenes work in educating members of their community and their own families, and developed networks of organizations essential to building support for the walkouts.
In November 1968, Mexican American students joined a student strike at San Francisco State College organized by the Third World Liberation Front (TWLF). The strike was marked by violent confrontations between students and the police, and many students were injured. Demands mostly focused on the needs of Black students, but one demand called for the creation of a Department of Raza Studies under the umbrella of a proposed School of Ethnic Studies. The TWLF also demanded open admission for all students of color. The San Francisco State strike was significant because it marked the first time that Mexican American and other third world student activists united to create a politically explosive rainbow coalition.
In October 1968, the Mexican American Student Confederation (MASC) took over the office of Charles Hitch, president of the University of California system, to protest his refusal to discontinue the purchase of grapes while Chávez’s farm workers were on strike—part of a national campaign to boycott grapes in support of the UFW. The takeover of Hitch’s office resulted in the arrest of eleven MASC members for trespassing and unlawful assembly. This was the first in a series of student confrontations with university authorities on the Berkeley campus, and eventually culminated in the formation of another Third World Liberation Front and student strike.
Patterning itself after the Third World Liberation Front at San Francisco State, the TWLF at Berkeley organized its own student strike, which lasted from January through April of 1969. It was the first major third world student confrontation within the University of California system, and one of the most violent to occur at any of the university’s campuses: many students were arrested or became victims of police violence.
In contrast to the strike at San Francisco State, Mexican American students played a leading role in the organization of the Third World Liberation Front and the strike on the UC Berkeley campus. The strike was aimed at exposing the university’s lack of commitment to meeting the educational needs of third world people. Although there were many differences within the TWLF, the strike demands incorporated previous issues raised by both African American and Mexican American student activists. The TWLF demanded the creation of a Third World College with departments of Mexican American, Black, and Asian American studies. It also demanded sufficient resources for the proposed college to involve itself in minority communities and contribute effectively to their development.
TWLF demanded that the new college be under the full control of its students, faculty, and representatives of the community; self-determination was to be its principle of governance. Other demands called for open admission for all third world people and poor and working-class whites, as well as the recruitment of third world faculty and staff.
There were other high school student strikes throughout the Southwest during 1969, mostly patterned after the 1968 strike in Los Angeles.
In Denver, Colorado, and Crystal City, Texas, high school strikes resulted in significant political developments moving beyond immediate issues of educational change. In Denver, the strike contributed to the further development of the Crusade for Justice and made Corky González a national leader of the emerging Chicano Movement. In contrast to the relatively violence-free student strike in Los Angeles, the Denver demonstrations resulted in violent confrontations between police, students, and members of the Crusade for Justice. Corky González was arrested. After his release he praised the striking students for risking “revolutionary” actions to make history: “You kids don’t realize you have made history. We just talk about revolution. But you act it by facing the shotguns, billies, gas, and mace. You are the real revolutionaries.” In Crystal City, a high school strike contributed directly to the founding of La Raza Unida Party and made one of its founders, José Angel Gutiérrez, into another national leader of the Chicano Movement.

El Plan de Aztlan

The Chicano Movement was given further impetus by other events taking place in 1968, a year that marked a high point in radicalism and the turning point of the decade. The antiwar movement became a potent political force in national politics, as mass protest against the war in Vietnam dramatically increased. Simultaneously, the Tet Offensive caught U.S. military forces badly off-guard and signaled a turning point in the Vietnam War. As a result, the Johnson Administration was forced to agree to peace talks held in Paris later that year. 1968 was also the year that Dr. Martin Luther King, Jr., organized the Poor People’s March on Washington, which included a contingent of Mexican Americans. Later in the year, Dr. King and Senator Robert F. Kennedy were assassinated.
1968 was also the year of international student uprisings from Paris to Berlin, Tokyo, and Mexico City. In Mexico City, the site of the Olympics that year, over four hundred students were massacred by the Mexican army. In Paris, students battled police and brought the entire city to a standstill, touching off a month-long nationwide general strike of ten million workers.
Between 1968 and 1969, Mexican American student militancy intensified, as more and more became convinced that they were part of an international revolution in the making.
The student strikes in communities and on the college campuses, in conjunction with the political upheavals of the late 1960s, thus generated the framework for the eventual transformation of disparate student activist organizations into a full-blown student movement. Crucially, these circumstances permitted the development of a larger Chicano civil rights movement with clear social and political goals, located within a framework of an ethnic, radical, nationalist, and anti-colonial ideology that came to be known as cultural nationalism.
There were two conferences that contributed to the development of the Chicano Movement in terms of ideology and concrete goals. The first was a national conference held in March 1969 in Denver, Colorado, hosted by the Crusade for Justice. The conference produced a document called “El Plan de Aztlan.” Aztlan was perceived to be the legendary point of origin of the indigenous Mechica, also known as the Aztec, ancestors of the Mexican people. The second was a statewide California conference held at the University of Santa Barbara in April that did the same for the Chicano student movement, producing a book-length document called “El Plan de Santa Barbara.” The Denver Conference advocated a radical ideology of cultural nationalism for the Chicano Movement that would liberate the colonized minds of Mexican Americans. Resolutions underscored the Chicano identity as the basis of unity because it would promote pride of Mexican culture. Other resolutions called for the creation of independent Chicano political and economic institutions that would replace the existing capitalist institutions. The two-party political system was defined as the “same animal with two heads that feed from the same trough.” A goal of the movement would be the creation of an independent political party and people’s cooperatives in the internal Mexican American colonies, known as barrios. There was also a resolution for community control of the schools so that Chicano Studies programs could be created at K-12 levels to teach youth about their people’s history and culture. And finally, resolutions were also passed that advocated self-defense and militant protest.
There was no resolution proposed to deal with the issue of gender inequality. A handful of Chicana feminists organized a workshop for the purpose of drafting a resolution on the subject.
But the majority of female participants refused to approve such a resolution out of concern that it would become a divisive issue. The men at the conference reflected the patriarchal attitudes permeating the movement at the time. Many perceived feminism as a white women’s issue and believed strongly that Chicanas should follow the Chicano leadership of the movement.
When the conference delegates reconvened to vote on all the resolutions that emerged out of the workshops, the representative of the Chicana Caucus reported that “it was the consensus of the group that the Chicana does not want to be liberated.” The Santa Barbara Conference adopted a name for the Chicano student movement that would underscore the Chicano identity and conform to the cultural nationalism of the Plan de Aztlan.
It was agreed that existing organizations throughout the state would change their names from United Mexican American Students (UMAS), Mexican American Student Confederation (MASC), and Mexican American Youth Association (MAYO), and together become the Movimiento Estudiantil Chicano de Aztlán. The adoption of the new name and its acronym, MEChA (which means “fuse” in Spanish), signaled a new level of radical political consciousness among student activists. It represented the final stage in the transformation of loosely organized local student groups into a single structured and unified student movement.
In terms of identity and ideology, MEChA symbolized the emergence of a new generation of decolonized youth: “La Raza Nueva,” also referred to as new people or reborn youth. The adoption of this name encouraged students to see themselves as part of a new Chicano generation committed to militant struggle against oppressive U.S. institutions. The Chicano identity meant the rejection of the hyphenated “Mexican-American” identity that had been the product of assimilation and accommodation to the melting pot ideology guiding earlier generations of activists.
The Santa Barbara Conference proposed three basic goals for the student movement. First, MEChA was to be organically connected to the Mexican American community by participating in local struggles for civil rights. MEChA’s second broad goal was to establish itself as a power base on campuses to increase the presence of Mexican American youth in institutions of higher education. This was to be done by participation in efforts to establish student recruitment through on-campus opportunity programs.
A complementary strategy would be the promotion of Mexican culture among students by organizing and sponsoring campus cultural events and activities. Third and most important, MEChA was to play a substantive role in the creation and implementation of Chicano Studies departments and programs with curricula focusing on the Mexican American experience.
Although the Plan de Santa Barbara was produced by a California conference, it had a broader impact because it furthered the goals of the Plan de Aztlan National Conference. It captured the imagination of student activists throughout the Southwest and contributed to the unification of the student movement.

Brown Berets and the Chicano Left

Other radical non-student youth organizations also became part of the Chicano Movement.
The Brown Berets were the best known. They were a paramilitary organization that emerged to confront police brutality and drug pushers in the Mexican American community. They were perceived as Chicano counterparts to the Black Panther Party. As cultural nationalists, however, they had more in common with the militant Black cultural nationalist organization named United Slaves (US). The Brown Berets did not share the Marxist/Maoist ideology of the Black Panthers, nor their internationalist framework. They were nevertheless heavily infiltrated by police intelligence agencies and the FBI COINTELPRO.
The Brown Berets and student activists became a significant part of the first national Mexican American mass protest against the war in Vietnam, which took place in Los Angeles on August 29, 1970. The protest came to be known as the Chicano Moratorium. It drew over 20,000 people to Laguna Park in East L.A. Although organized as a nonviolent protest against the war, it ended in terror when Los Angeles police and county sheriff deputies attacked the crowd without provocation. Hundreds were injured and over two hundred were arrested, including Corky Gonzáles and his contingent from the Crusade for Justice. Tragically, two Mexican Americans were killed. One of them was Ruben Salazar, a noted journalist for the Los Angeles Times who was covering the event. The other was a young Brown Beret. This police riot provoked the first violent Mexican American outburst in a major U.S. city, when a few protestors burned businesses and police cars on Whittier Boulevard, one of the main thoroughfares in East L.A.
That same year, in Crystal City, Texas, the Mexican American Youth Organization (MAYO) created the Chicano independent political party that had been called for in the Plan de Aztlan.
They named it La Raza Unida Party (LRUP). Mexican Americans were the majority population (80%) in Crystal City at that time, but the white minority controlled the city’s dominant political and economic institutions. LRUP succeeded in taking power over city government and the school system. The party held its first national convention in 1972 in El Paso, Texas. State elections took place after the convention and the LRUP candidate for governor, Ramsey Muñiz, received over a million votes but fell short of winning the election. The LRUP ran candidates in other states but was not able to repeat the electoral success it had in Crystal City.
The 1972 convention had started in the spirit of unity established at the 1969 Plan de Aztlan and Plan de Santa Barbara Conferences but ended with internal ideological differences. These differences were personified by the power struggle over control of the party that took place between two leaders who had campaigned for the party chairmanship. Both José Ángel Gutiérrez of Crystal City, Texas, and Rodolfo “Corky” Gonzáles of Denver, Colorado, had contributed to the development of LRUP as the independent Chicano political party called for in the Plan de Aztlan. But each had advocated a different path for the party. Gutiérrez’s focus was on electoral politics, while Gonzáles advocated a radical focus that departed from working within the existing political system. LRUP, and the Chicano Movement as a whole, dramatically declined after the convention.
Ideological differences emerged throughout the movement, much as they previously had within the LRUP. Sexism became a critical issue.
Women were largely absent in the leadership of Chicano Movement organizations and were generally relegated to secondary roles. Chicanas who identified themselves as feminists were harshly criticized for promoting what Chicanos claimed to be white feminist ideas. Many Chicanas created their own movement organizations that focused on gender oppression both within the Mexican American community and in the larger society.
Chicanos who were influenced by Marxist ideas criticized the movement’s cultural nationalist ideology as reactionary because it denied the reality of class consciousness. Some joined the Communist Party USA or the Socialist Workers Party. Others created their own movement organizations.
The most well-known was Centro de Acción Social Autónoma (CASA). CASA activists applied race and class to the analysis of Mexican American oppression. They introduced the concept “sin fronteras” (without borders), which called for a transnational politics that joined Mexican struggles in the U.S. with revolutionary movements in Mexico. CASA focused on the organization of undocumented Mexican workers and pushed for the development of a national immigrant rights movement.
Another Chicano Marxist community organization, the August 29th Movement (ATM), emerged from the antiwar Chicano Moratorium. It adopted a Marxist-Leninist ideology that emphasized “Mao Zedong’s ideas” and focused on Mexican American worker and campesino struggles. Using Stalin’s much-discussed definition of the nation from “Marxism and the National Question,” ATM developed a plan for the establishment of a Chicano nation within those territories of the Southwestern United States with a majority, or sufficiently large, Chicano population. It also called for the establishment of a multinational communist party in the United States. Both ATM and CASA failed to take root in the larger Mexican American community, in part due to the anticommunist tendencies imposed on mass culture during the 1950s McCarthyist Red Scare.
These internal ideological divisions were not the only contributing factor for the decline of the Chicano Movement. Repression and cooptation were also important. The FBI Counter Intelligence Program was particularly significant in undermining the movement. As was the case with all social movements of the 1960s and 1970s, Chicano Movement organizations were infiltrated by COINTELPRO informants and provocateurs. Chicano leaders were kept under surveillance. The Brown Berets, Crusade for Justice, and key student organizations like UMAS, MEChA, and MAYO, were key targets of COINTELPRO. As was the case with the Black Panther Party, there were violent confrontations between police and the Brown Berets and the Crusade for Justice, resulting in the death of several Chicano activists. Four members of UMAS in Denver, Colorado, were killed in a car bombing. Movement leaders were arrested on false charges and imprisoned. The best known case was the indictment of the “East L.A. Thirteen” for conspiracy to disrupt the educational system of the city of Los Angeles. It took two years in the courts for lawyers to get their charges dropped on the basis of the First Amendment of the U.S. Constitution.
The political cooptation of movement activists was also an effective strategy utilized by those working for local, state, and federal institutions.
For example, after the decline of the LRUP, the leadership of the Democratic and Republican Parties engaged in outreach efforts to recruit activists. Most went to the Democratic Party because of its image as being the more progressive 15 of the two. The process of cooptation has since culminated in the rise of Mexican American politicians in the Democratic Party. One former LRUP activist created the Southwest Voter Project, which led to the increase of Mexican American voters for the Democrats and Republicans.
Two sons of a former Texas-based LRUP activist were spotlighted at the 2012 Convention of the Democratic Party. One of them, San Antonio Mayor Julian Castro, gave the convention’s keynote speech. His twin brother, Joaquin Castro, is a member of the House of Representatives, representing Texas’s 20th congressional district.
Prior to the emergence of the LRUP, there were only two Mexican Americans in the U.S. Congress. After the 2012 elections there were twenty Mexican Americans, and as of 2013 there are 33 Latino members of the U.S. Congress, three in the Senate and thirty in the House. Of these, nine are Republicans and 24 are Democrats.

Chicano Arts Movement and Chicano Studies

The Chicano Movement produced artists, poets, and writers who collectively generated a decolonizing cultural renaissance and whose work played a key role in the development of radical ideology in the movement. In Oakland, California, the first group of radical artists organized themselves as the Mexican American Liberation Art Front (MALAF). José and Malaquias Montoya, Esteban Villa, Renee Yanez, Ralph Maradiaga, and Rupert García produced posters whose striking art reflected the movement’s quest for identity and power. In San Francisco, Yolanda Lopez and Graciela Carrillo organized the Mujeres Muralistas (Muralist Women) in the tradition of revolutionary Mexican artists David Alfaro Sequieros, José Clemente Orozco, and Diego Rivera. By 1970 a distinct Chicano art movement was in full bloom throughout the Southwest.
The Teatro Campesino (Farmworker Theatre) contributed heavily to the development of Chicano and Chicana actors. Luis Valdez had created the Teatro during the time that he spent in the farm worker movement. He left that movement to devote himself full-time to the Teatro’s development and to refine his critique of the Mexican American middle class and its assimilationist and accommodationist perspectives. His ideas and plays contributed to the conceptualization of the radical Chicano identity and the development of the Chicano Movement.
Key members of the Teatro were student activists he recruited from college campuses in Northern California. The Ultimate Pendejada (“pendejada” roughly translates to “bullshit”) was one of the first plays performed by the Teatro. The play was written by Ysidro Macias, a student leader at UC Berkeley, and it dramatized the rejection of a Mexican American identity that represented assimilation into the dominant white culture of U.S. society. It argued for the emergence of a decolonized Chicano identity that connected Mexican Americans to their indigenous ancestors. The Teatro Campesino generated a transnational grassroots theater movement called Teatros Nacionales de Aztlán (TENAZ), which emerged on college campuses and in cultural centers in Mexican American communities throughout the Southwest. TENAZ also included radical theater groups in Mexico.
The most lasting accomplishment of the Chicano Movement, and specifically the Chicano student movement, was the establishment of Chicano Studies programs, research centers, and departments throughout the nation. These programs produced a new generation of Chicana and Chicano intellectuals and scholars who have produced a significant body of knowledge on the Mexican American experience in the United States. In 1972, a group of these scholars founded the National Association of Chicana and Chicano Studies (NACCS), which has since grown into a vibrant organization.
Collectively, this work has contributed greatly to the decolonization of the Mexican American mind. In addition, Chicano Studies produced a new generation of writers, poets, artists, filmmakers, and actors, whose work has added to the interpretation of the Mexican American experience.
And finally, it has contributed to the rise of a new professional middle class now visible in the areas of public education, law, social welfare, public health, the business sector, and in non-profit community organizations dealing with issues confronting poor Mexican Americans and other Latinos and Latinas. All of these accomplishments were made possible because the Chicano Movement contributed to the expansion of civil rights for Mexican Americans. It opened the doors for equal opportunity in employment and in higher education via affirmative action programs.
The decline of the Chicano Movement, however, gave way to the re-emergence of organizations committed to the politics of assimilation and accommodation in the late 1970s. The League of United Latin American Citizens (LULAC), the National Council of La Raza (NCLA) and the Mexican American Legal Defense Fund (MALDEF) became the key mainstream Mexican American political organizations and are totally committed to the Democratic Party. Their leadership played major roles in the 2008 and 2012 Obama presidential campaigns. Obama has since appointed one of the leaders of the NCLA to his administration.

The Struggle for Immigrant Rights in Recent Years

When the Chicano Movement emerged in the 1960s, there were only three visible Latino populations.
The largest was the Mexican American, followed by the Puerto Rican, and the Cuban American populations, which collectively represented 6% of the U.S. population. By the start of the 21st century, the Latino population represented 16% of the total U.S. population, or just over fifty million people. It is more complex and diverse due to changing immigration patterns from all of the Latin American nations.
The Mexican American population remains the largest, with over 65% of the total Latino population.
In numbers, that represents 33 million people. The Puerto Ricans remain the next largest Latino population at four and a half million people. The Cuban American remains the third largest at a million and a half. There are now several million more Latinos who have emigrated from other Latin American nations. The undocumented immigrant population has likewise undergone enormous growth. There were an estimated 540,000 undocumented immigrants in the 1960s; by 2011, there were 11,500,000, the vast majority of whom are Mexicans.
The response to the growth of the Latino population, and especially the Mexican American population, has been characterized by vulgar, racist anti-immigrant politics. As has been the case historically, Mexicans are once again perceived as a threat to dominant U.S. culture.
Right-wing politicians and armed vigilantes along the U.S.-Mexico border promote a racist hysteria against Mexicans. Academics are also 17 adding fuel to the fire, as they did back in the 1920s and 1930s during immigration hearings in the U.S. Congress.
For example, the late Samuel Huntington, a distinguished political scientist at Harvard University, argued in his 2004 book “Who Are We: The Challenges to America’s National Identity,” that Mexicans were the most serious threat to Eurocentric identity and culture. He expressed fears that the United States would lose its single national language and its core WASP culture. In his words: In this new era, the single most immediate and most serious challenge to America’s traditional identity and border security comes from the immense and continuing immigration from Latin America, especially from Mexico.
In California, the state with the largest Mexican population in the nation, right-wing Republicans contributed to the passage of anti-immigrant electoral propositions. The first was Proposition 187, in the 1994 elections, which called for the termination of government health and social services for undocumented immigrants and made undocumented children ineligible for public schooling. The proposition was later struck down by a federal court judge on the grounds that it was unconstitutional. In the 1998 elections, the state’s majority of white registered voters supported the anti-immigrant Proposition 227, which terminated bilingual classes for students with limited English proficiency, namely Latino and Latino immigrant students. It remains in effect.
In 2005, the battleground shifted to the U.S. Congress, where right-wing House Republicans introduced anti-immigrant legislation, numbered HR 4437, with the title “Border Protection, Anti-terrorism and Illegal Immigration Control Act.” HR 4437 came to be known as the Sensenbrenner Bill after Wisconsin Republican Congressman Jim Sensenbrenner. It passed but was defeated in the U.S. Senate after over five million Latinos protested in the streets of Los Angeles, Chicago, New York, and other cities across the nation with visible populations of Latino immigrants. The first and largest protest, numbering over a million Latinos, took place in the streets of Los Angeles on March 4, 2006.
In 2010, the battleground shifted to Arizona’s state legislature, where right-wing Republicans succeeded in passing two bills, SB 1070 and HB 2281. The first bill made it a misdemeanor crime for an “alien” to be in the state without documents and allowed police to stop and question suspicious individuals who look like undocumented immigrants. In effect, it made it legal for police to racially profile Latinos. Two years later, in 2012, the U.S. Supreme Court ruled on SB 1070 in the case “Arizona v. United States.” It concluded that three provisions of the law were unconstitutional, but it upheld that the police had the right to stop and question the immigration status of individuals they determine to look like undocumented immigrants. It was a victory for those advocating the racial profiling of Latinos and Latinas.
The second Arizona bill HB 2281 outlawed Ethnic Studies in public schools, arguing that its curriculum promoted “the overthrow of the U.S. Government,” anti-white resentment, and “ethnic solidarity” instead of individualism. The real target of this bill was Mexican American Studies, because its curriculum included courses offering a critical reinterpretation of American history and underscoring the positive values of Mexican culture and traditions. Following the passage of this bill, books on the Mexican American experience were banned by the city of Tucson’s Unified School District.
Anti-immigrant racial politics have also resulted in an ongoing war against immigrants in the streets, their workplaces, and their homes.
Mexicans are once again the main targets, because they represent the vast majority of the undocumented. On a daily basis, immigrants are terrorized, arrested, imprisoned, and deported without trial by the Department of Homeland Security’s Immigration & Customs Enforcement (ICE) agency. The U.S.-Mexico border has been a militarized zone since a wall was built during the presidency of liberal Democrat Bill Clinton. President Obama increased the militarization of the border by approving the allocation of the largest budget to the U.S. Border Patrol in history.
There are now more border patrol police than there are FBI agents.
He has also deported more immigrants than any other president in the history of the United States. Over 400,000 Latino immigrants were deported in 2012 alone. In addition, his administration supports the use of profit-making private prisons in the deportation process.
Every day, upwards of 30,000 undocumented men, women, and children are imprisoned in them.
Right-wing racist politics, U.S. government policies and anti-immigrant laws at the state level have given birth to an Immigrant Rights Movement with Mexicans and Mexican Americans as its core constituency. While its leadership and constituency is largely Latino, it is a multiracial and multiethnic movement that includes other people of color. It has put pressure on President Obama to make comprehensive immigration reform policy a priority on the agenda for the 2013 U.S. Congress.
The movement, however, is not a cohesive one. It is basically a coalition comprised of a multitude of organizations, including unions, at the community, state, and national levels. Although all activists in the movement identify as “progressives,” there are divisions between those advocating for human rights-based comprehensive immigration reform versus those willing to settle for whatever compromise is agreed upon by Republicans and Democrats.
Activists advocating human rights-based reform call for the demilitarization of the U.S.-Mexico border, the immediate termination of deportations and ICE terrorism, no more guest worker programs, and legal protections for undocumented workers. Their organizations generally have transnational, anti-imperialist, anti-racist, or democratic socialist perspectives. They include: the Hotel, Restaurant, & Janitor Workers Union, the Illinois Coalition for Immigrant and Refugee Rights, the Coalition for Humane Immigrant Rights of Los Angeles (CHIRLA), Educators for Fair Consideration, the Immigration Legal Resource Center (ILRC), the National Network for Immigrant and Refugee Rights (NNIRR), Blacks for a Just Immigration (BAJI), Filipinos for Justice, the National Alliance of Latin American and Caribbean Communities (NALACC), MORENA (a bi-national democratic socialist Mexican grassroots organization), the National Day Laborer Organizing Network, the DREAM Activist Network, and the social network presente.org.
In his second inaugural speech in January 2013, President Obama made clear that he does not support comprehensive human rights based immigration reform. He instead advocated reform based on maintaining the militarized border and ICE enforcement focused on deportations, as well as the continuation of guest worker programs needed by corporate interests, in return for a policy that maps out a long-term path to U.S. citizenship for the undocumented. Latino organizations supporting the president and whatever compromises emerge from the Republicans and Democrats include the National Council of La Raza, the Center for Community Change, the National Immigration Forum, the Service Employees International Union (SEIU), the League of United Latin American Citizens (LULAC), and the Mexican American Legal Defense & Education Fund (MALDEF). The members of the Hispanic Congressional Caucus, with one or two exceptions, will also support whatever compromise reform is agreed upon by the president and congress.

Prospects for a Chicano Movement Resurgence

The prospects for another Chicano Movement resembling what happened in the 1960s are not good for two basic reasons. The first is that the historic moment does not lend itself to the fostering of radical ethnic nationalist or otherwise leftist Mexican American politics. The politics of limited reforms within the current two-party system is part and parcel of the ideological hegemony of the capitalist state. Mexican American and other Latino politicians are committed to playing what is essentially the only political game in town.
The second reason is that the Latino population is much more complex and diverse than it was in the 1960s. Although Mexican Americans remain the largest Latino group, a mass movement based on the Chicano identity will not take root. A new movement will have to be able to speak to the issues confronting all Latinos and Latinas throughout the country.
There is hope, however, in the possibility of a new multiracial mass movement emerging from the ranks of the left-wing Immigrant Rights Movement, which does call for comprehensive human rights-based immigration reform. The leadership of the organizations composing this movement offers anti-capitalist and anti-imperialist perspectives rooted in paradigms inclusive of the class, gender, and race realities of people of color. A counter-hegemonic, multiracial, mass left movement capable of carrying on the fight to decolonize America would need to emerge from something like this.
Crucially, this movement would need to consider the broader struggle for Mexican American equality, both for its many successes and also for where it came up short. Participants would need to study the history of red-baiting, government infiltration and repression, political cooptation, and also the internal divisions on issues of race, gender, and sexuality that hobbled the 1960s Chicano Movement in the end.
Only then will the Immigrant Rights Movement’s tentative coalition have the chance to fashion itself into a more coherent movement capable of defending itself from the assaults of capitalist hegemony while expanding its influence in American society. Only in this way will Latinos living in the United States be able to take up the uncompleted legacies of the Mexican American and Chicano Movements and effectively push for a meaningful expansion of their civil rights and liberties.

Carlos Muñoz, Jr., co-founder of the nation’s first Chicano Studies Department and of the National Association of Chicana & Chicano Studies, is Professor Emeritus in the Department of Ethnic Studies at the University of California, Berkeley. A key figure in the Chicano Movement of the 1960s, his account of this period, Youth, Identity, Power: The Chicano Movement, is one of the seminal works of Mexican American history. The full essay, published April 2013, is available from the Rosa Luxemburg Foundation, which works internationally for civic education.


Asi Es La Vida

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Jose Viramontes, the author's grandfather

By Mike Torres

The first time I heard “Yesterday” by the Beatles I was in my uncle’s old pickup. I was 10. It was AM radio, so it crackled in and out. We were going to see a longtime friend of his, who was dying. He was going to say goodbye.  
“Mikey, go with your uncle, he needs some company,” my mom had said.
“No, I don’t,” he responded quickly.
“Yes, you do. You don’t go alone on a trip like this.”  She was his older sister, he knew better than to argue with her.
“Bueno,” he sighed.
“Andale, go on. Get in the truck,” she told me.
I looked over at him. He wasn’t much of a talker. He had both hands on the wheel: big brown, leathery hands. Hands that had worked harder than mine ever would. Creased and weathered hands, lined with stories that would be told to me, and me alone, years later when we worked on that same truck together. 
“Yesterday, all my troubles seemed so far away, now it looks as though they’re here to stay...” played on the radio.
“What’s his name?” I asked.
“Huh?”
“His name?”
“Beto.”
“Why are we going to see him?”
“He’s dying. Going to say goodbye.”
“I’m sorry.”
“For what?”
“That he’s dying.”
“Me too,” he said sadly.
The song continued, “There’s a shadow hanging over me…”
“He was a friend of yours?”
“Is.”
“What?”
“Is, he’s not dead. Is a friend.”
“Ohh yeah, sorry. I….”
He grunted.
 The song wavered in and out, “Now I need a place to hide away, oh, I believe in yesterday…”
“How long have you been friends?”
He took a deep breath, tired of my questions.
But he answered anyway, “Most of my life.”
The music cut out as we rounded a bend in the road. Static hissed loudly over the speakers. He clicked the radio off.
“We had a lot of good times growing up, playing, working, drinking, getting in trouble…  Took some beatings for some of the things we did…. Hell, even took a few for things we didn’t, they just thought we did.”
He chuckled softly; his face softened.
“Why’s he dying?”
“Not sure. Just know he’s dying.”
“Hmmm... How much longer ‘til we get there?”
“About 15 minutes. It’s just up ahead, around that hill.”
We rode in silence the rest of the way. The truck creaked along, creating a trail of dust a mile long, which settled on the landscape behind us.
The truck sputtered to a stop as we pulled up to the house. Beto’s wife and three daughters rushed out to greet him. Speaking in Spanish, all at once, they ushered him into the house. I stayed outside with the two younger girls and chased chickens around the yard. They chattered to me in Spanish, and except for the word gallina, I had no idea what they were saying to me, or about me. Finally out of breath, we sat down on an old wooden bench on the front porch. We were laughing loudly, about nothing in particular, when their oldest sister came out and shushed us. We looked at each other sheepishly. A few minutes later she brought us some lemonade. We drank it quietly.
My uncle came out a short time later, tears streaming down his cheeks, his eyes red and swollen.
“Andale, go get in the truck.”
The woman hugged him goodbye and thanked him for coming.
The radio kept me company on the drive back home. He didn’t say anything, so neither did I.
As we pulled up to my house I plucked up enough courage to ask, “You glad you went?”
“Yeah Mikey, you should always say goodbye to people that are important to you. Always.”
I never forgot that.
Years later we would return to that same house, in that same old pickup. I was 16. Once again my uncle was going to say goodbye, this time to Beto’s widow, Rosa. It was her turn to die.
It was summer. The monsoons had come late that year and another thunderstorm was threatening just up ahead. The desert was in full bloom, yellows, oranges, and reds dotted the landscape. The wind pelted the side of the old pickup with sand. The yucca stood guard at the side of the road, their flowering heads bowed down, as if they knew why we were on this road again.
We arrived just as the first rain drops began to fall. The three daughters came rushing out of the house. The oldest took my uncle by the hand and led him to the bedroom where their mom lay dying.  The other two girls stayed with me in the living room, and we watched TV.  They had grown up, as had I. I could feel my ears turn red, and then the rest of my face, when they caught me sneaking peeks at them. They both giggled, and whispered quietly to each other.
He emerged an hour later. Like six years earlier, his eyes were swollen and his cheeks tear stained.
“C’mon, let’s go.”
I stood up quickly and walked outside.
He hugged them goodbye and said something about God to them in Spanish. They waved as we pulled out of the driveway. The desert rainstorm had passed, and now, only the smell of wet earth remained.
“So why did you come today?” I asked.
“What did I tell you the last time?”
“You told me that you should say goodbye to the people that are important to you, always.”
“You remembered, eh?”
“Yeah. So… you came because… she was your friend’s wife?”
“You know, you ask too many questions.”
“That’s what mom says. I think that’s why she sends me with you, so she can have some peace and quiet for a few hours.”
He laughed.
“That sounds like your mom….” he trailed off.
He sighed. His shoulders drooped. He looked over me, his lips quivered, and his voice broke as he began to speak softly.
“Well… the truth is, Rosa was my first love. The first time I saw her I knew what love felt like. Beto fell in love with her too, and as luck would have it, she chose him. I was heartbroken. I wanted to beat him up, but I couldn’t do it. We had been friends since we were little. It wasn’t his fault. Asi es la vida, that’s life. And so…that’s why I went today, to say goodbye to my first and only love.”
It was the most I had ever heard my uncle talk at one time. We drove in silence for a few miles.
“You know how to drive?” he asked.
“Yeah, well, kind of…”
He slowed down and pulled over to the side of the dirt road.
“Then drive us home.”
“For real?” I asked as I jumped out of the passenger seat.
“Si, porque no.”
I did a pretty good job. And even though the truck lurched forward every time I shifted gears my uncle remained patient.
“When do you get your license?”
“Pretty soon, but I don’t have a car. I have some money saved up, not enough though. Mom says money’s pretty tight, says her and Dad can’t help me out right now. Maybe next year, but who knows?”
“Mikey, I have a deal for you.”
“Sure. What is it?”
“You come to my house, every Saturday at 8. You help me fix up this old truck, and when we’re done, it’s yours.”
“Really?”
“Si, pero every Saturday. No excuses, and don’t be late. Those are the rules, bueno?”
I nodded in disbelief. He reached his hand out and we shook on it, man to man.
And every Saturday, for the next nine months I showed up at his house before eight, and together we fixed up that old truck. During that time I learned a lot from my uncle, not only about fixing a truck, but about life. He had story after story about growing up, about my mom, about working in the mines with Beto, about drinking and raising hell, about the things he’d done, and the things he wished he’d done.
Eventually the stories always got back to Rosa, how she always came to him when Beto upset her, how she counted on him to talk to Beto and set him straight. 
One day he confessed to me that his feelings for Rosa had ruined him for other women. He knew he would never be able to love anyone as much as he loved her; his heart wouldn’t let him. And because of that, he had stayed single, despite the many attempts of my mom to try and set him up over the years. But considering everything, he was happy with the way his life had turned out. Asi es la vida, that’s life, he would always say when he ended his stories.
And as promised, on the Saturday when we finally finished, as I stretched and tied the seat cover on the bench seat, my uncle stepped back and took a long look at his old truck.
“You did good, Mikey,” he said as he patted me on the shoulder. Then he handed me the keys.
I thanked him again for everything. Then I jumped in, started it up, and waved to him as I drove away, in my truck. I couldn’t wait to show it off.
Over the years I would call my uncle occasionally, and we would talk like the good friends we had become so many years before. But our roles were now reversed; I was the one with the stories to tell, and he did most of the listening. Unfortunately life, like it does, got in the way, and my calls to him became less and less frequent.
So a few days ago when my mom called to tell me that my uncle was not doing well, I was a bit surprised. I knew he had been sick, but I was not prepared for the news she had for me. She said it was looking grim, that the doctors thought he might have a few weeks left, at most. I cried as she continued with the details.
“Yesterday, all my troubles seemed so far away, now it looks as though they’re here to stay….“ resonated quietly in my head. “…now I need a place to hide away, oh, I believe in yesterday…”
After hanging up with my Mom I did my best to compose myself; before calling my Uncle to let him know that I was flying in to see him.
“Mikey, good to hear your voice. Pero, you don’t need to come. These doctors no saben, they don’t know…. And with your job and family, you’re so busy…” he protested.
I interrupted him.
“Uncle, a wise man once told me that you say goodbye to the people that are important to you, always.”
“Hmm, well… I’ll shut up then,” he said, getting choked up.
He gathered himself, “I can’t wait to see you again, Mikey. It’s been a long time.”
“Too long Uncle, too long.”
“Yeah, Mikey, pero asi es la vida.”

Mike Torres
Mike Torres hails from Anthony, New Mexico, a border town
about 2-1/2 hours from Silver City, where he now works as office manager of the Gila Regional Cancer Center while raising two teenagers, Paloma and Javier. Mike has always enjoyed writing fictional short stories, and we welcome him to “Somos en escrito". The desert southwest, Catholicism, and his Hispanic heritage have greatly influenced and inspired his writing, he avers.  


A Monumental Book of the Works of Chicano Poet, Reyes Cárdenas

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Extracts from Reyes Cárdenas: Chicano Poet 1970-2010

Chicano Territory (1970)

My long black and white hair attracts too much attention.
Especially in a little redneck town like Seguin,
but even walking around inside a peach tree
I attract too much attention.
I guess you have to feel like a poet
to write a poem.
I don’t live in a shack on Fourth Street for nothing!
If you come by you’ll see me in the back writing about
Chicano territory.
Out of my life have gone all the nagging doubts.
And with them even my vieja.
But I keep on writing as if nothing has happened.
Sounds and colors drift into the poem
and go out of it.
This is what peace is all about.
And when this poem passes by
no one has to move out of the way.

~ ~ ~ ~ ~ ~

Manifesto (1970)

Sure, now it doesn’t matter.
Outside there’s a Chicano
flying upside down.
Across the street
someone calls this a barrio,
and then goes into the next line.
Try to catch a gringa by the tail
you can’t.
Her pink buttocks on Padre Island.
Gringos adore square poetry.
They’re in Mexico chasing Villa,
leave them there.
Here in the Juan Seguín Manifesto
a pachuco scurries.
Stop that punk he’s crazy.
The democrats love the Buddha.
An Italian painting falls off the wall,
that’s what I was going to tell you.

Survivors of the Chicano Titanic (1981)

The Titanic is
busy tonight.
Swirling out
of the fog.

Destiny, as
Huidobro said
in Poemas Árticos,
amounts
to mutilation.

Destiny, he said,
rates next
to DNA.

Last time
I saw him
he was wearing,
slovenly, a Chesterfield.

Sure, he was
one of the survivors.
That’s all
there is.

Survivors have
that glint in their eyes.
That swaggered
humility.

If you lie
still, and breathe
calmly, you’ll
float inside yourself.
And as far away
as Bermuda
the hats
are riding the waves in.

The biceps
in a King Kong movie,
stark images
against these
new arrivals.

~ ~ ~ ~ ~ ~

Artemio, The Toweled-Serpent (2007)

God, look at Artemio’s skinny legs
as he strolls on the sand
of this misnamed Padre Island.

The bikinied girls show off
their cubistic pubistic,
but Artemio turns around

as they walk by
because he’s an ass man.
The offshore oil wells

litter the gulf within sight
of Artemio’s hotel.
The freighters appear glued

to the horizon,
the seagulls swarm
over children who toss bread

into the clear blue sky.
For the moment, Artemio
has lost the whole of Aztlan.

He’s not even a Chicano right now,
he’s barely human,
towel in hand, sand between his toes,

sunglasses hiding his eyes.
The waves arrive and arrive,
and for a million years

having been looking for Artemio,
but by now
he’s on the fourth floor balcony

of his hotel, out of reach,
out of sight.
The waves, bewildered, turn back.

~ ~ ~ ~ ~ ~

Fugue(2010)

In the morning, New York seems so refreshing,
its skyline could conquer the world, if only.

But then, if you look close,
you start seeing the creepy crawlers,

things you’d never find in an Egyptian museum,
American teenagers destroying Stonehenge,

the homeless ply their gladiolas,
kittens set afire by cops,

Mafia grandmothers who spat out their babies
through the anus,

a blind saxophonist blocks the sidewalk,
better walk on the street,

concentrate on the skyscrapers,
they’re scraping the sky clean, at least.

Reyes Cárdenas
Reyes Cárdenaswas born on January 6, 1948, in Guadalupe County, Texas. He has lived most of his life in Central Texas, while making a living as a machinist. This book also features illustrations by San Antonio artist, L.A. David. To purchase Reyes Cárdenas: Chicano Poet 1970-2010, or other Aztlan Libre Press publications, visit www.aztlanlibrepress.com. Aztlan Libre Press books are also available through Small Press Distribution at www.spdbooks.org.

Forty Years of Building a Literary Legacy: Reyes Cárdenas

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A critique ofReyes Cárdenas: Chicano Poet 1970-2010

By Juan Rodríguez

The Chicano Movement, in its cultural nationalist stage (1965- 1975), gave birth to a trinity of Tejano poets whose deep faith in the people (La Raza) of Aztlan was expressed in a personal gentleness of spirit1 that countermanded the explosiveness and bravado of most Chicano poets of the time. Two of these poets, Jesús “Flaco” Maldonado2 and Cecilio García-Camarillo,3 left their native Tejas. Flaco to the Pacific Northwest, and Cecilio, in the years before his untimely death, to New Mexico. Only Reyes Cárdenas has remained close to his hometown of Seguín, “except for the year that I lost my way on the freeway and wound up in Lincoln, Nebraska.”4 And only Reyes has continually written from those hefty days (daze) of the Chicano Movement to the present, a life’s work, much of which you can now enjoy in this ground-breaking, monumental collection:5Reyes Cárdenas: Chicano Poet 1970-2010.
Organized mostly in chronological order, this book is a 40-year retrospective of Reyes Cárdenas’ life and work written from 1970- 2010. It is divided into the following 11 sections with original black and white title-page illustrations for each section by L.A. David: Selections from Chicano Territory (1970); Los Pachucos y La Flying Saucer (1975, the only novella in this anthology, originally published in Caracol magazine); Selections from Anti-Bicicleta Haiku (1976); Selections from Survivors of the Chicano Titanic (1981); Elegy for John Lennon (1982); Selections from I Was Never a Militant Chicano (1986); Homage to Robinson (2008); The Collected Poems of Artemio Sánchez (2009); Meeting Mr. Incognito (2010); Poems from chicanopoet.blogspot.com (2004-2010); and From Aztlan to the Moons of Mars: A Chicano Verse Novela (2010). Of the eleven sections, five are selections from previous publications,6and six are new, never before published collections of poetry.
In Chicano Territory (1971, Caracol), his first book, Reyes affirms the tenets of the Chicano Movement: carnalismo (brother and sisterhood) and the union of the oppressed, while situating himself and his poetry in that whirlwind of social change. In fact, it is in the union of self and social situation that Reyes finds his reason for being both a Chicano and a poet. This explains why almost all of his poetry is rooted in the historical moment, and in his quest for personal meaning within that moment. In the title poem, for example, Reyes writes his version of an ars poética in which he presents himself as the humble, modest, humorous, calm, reclusive individual that he is.

If you come by you’ll see me in the back writing about Chicano territory.
Out of my life have gone all the nagging doubts.
And with them even my vieja.
But I keep on writing as if nothing has happened.
Sounds and colors drift into the poem and go out of it.
This is what peace is all about.
And when this poem passes by no one has to move out of the way.

In “For Tigre,”7 Reyes, after listing some of the many injustices against Chicanos, ties the success of the Chicano Movement to poetry, which to him is the palpable representation of peace and justice. He writes: “But Aztlan won’t die/Not with Chicanos and Chicanas fighting side by side,/fighting day and night until there’s/nothing left but poetry.” “I have found my place in life,” he writes in the poem “PV,” “It’s not chasing carnalas, or throwing firebombs/but writing for La Causa/. . ./A carnala squats to piss/ in an alley after cerveza/It’s amazing how free she is./And I have finally found my place in life,/even when I’m not writing.” Long before A.C. Weisbecker published his stereotypical Cosmic Banditos: A Contrabandista’s Quest for the Meaning of Life (1986), and before Rosaura Sánchez’ and Beatrice Pita’s more engaging and Raza-correct Lunar Braceros: 2025-2148 (2009), Reyes Cárdenas had ventured into the realm of science fiction with his farcical Los Pachucos y La Flying Saucer (1975), the first Chicano writer to do so, to my knowledge.
While at first glance this may seem as if Reyes is stepping back from the social context of the 1970s to enter a purely imaginative world, it is not so, for his farce is a science fiction mini-version of Corky Gonzales’ I am Joaquín,8 insofar as it ties the pachucos—in a hilarious time collapse—to the Alamo, Davy Crockett, and Pancho Villa. His is an epic, culturally-steeped parody of Corky’s work. It is as if Reyes writes the farce as a way to experience the freedom of writing about anything he wishes, while still anchoring himself in the Chicano world. In this way, he reaches universality of form, while keeping the specificity of Chicano reference in his work. To this freedom and specificity of reference, he returns with a more developed text in From Aztlan to the Moons of Mars: A Chicano Verse Novela, the last work included in this volume.
In Anti-Bicicleta Haiku (1976, Caracol), Reyes makes another attempt at exploring new forms for Chicano poetry. . .while having a good laugh. Inspired by two great Chilean poets, Nicanor Parra9 and Vicente Huidobro,10 Reyes parodies, to the point of mockery, a classical form, the haiku, in a conversationalist style, while leaving us to wonder what he is against: bicycles, really? Much like Huidobro, Reyes brings together words that are not easily associated in our ordinary world. Beyond this, and here the Chicano specificity, Reyes seems to be having some good-natured fun with alurista11 and his way of writing.12 For example, in “Los Aztecas Nomás No,” Reyes mimics alurista’s Floricanto en Aztlán (1971)13 in form and content.

You don’t want me     CILANTRO
in your brazos                   TRIPAS DE COYOTE
like cooking
for me.
Longer poems
salen del miedo
Mi corazón
round cuando your face is fighting me.

BOCA . . .
que habla                    TABLA
And at the end
of a ramita
a blossom
se cae
como tú.

It is not surprising that Reyes should be attracted to Vicente Huidobro’s belief in the poet’s complete freedom to create a new reality with words, an act that he called “creacionismo.” So it is fitting that Reyes makes Huidobro one of the Survivors of the Chicano Titanic (1981, Place of Herons Press), one who takes Reyes’ advice: “If you lie/still, and breathe/calmly, you’ll/ float inside yourself” and save yourself from the sinking of “progress,” and heed the “Intimidations” that “…no one seems to notice./No one is shocked/a foot away.” Like Amilcar Cabral14advises, Reyes is urging Chicanos to return to the source, the cultural source from which we have been intimidated. We must return until, as survivors, we develop “that glint in their eyes./That swaggered/ humility.”
A more “creationist” poem is “Carmen,”15whose “…freckles twirl away from your/shoulders like the universe./I mean, they spin/a cocoon for a lozenge.” A record of a day together, a day of incongruities (“vagina, laundromat, coup d’etat”), “Carmen” has the two poets find peace, “Like being stuck to the wall/of injustice,/demure of poetic license,/peace nevertheless enters.” And in the end, the two forge congruity out of incongruity: “Later, in your apartment/I see your face/ink-stained from writing so much.” Their real carnalismo is found in their lives as poets.
“Frugality on Sixth Street” and “Elegy for Joe Campos Torres” recall those who did not survive the Chicano Titanic: Max Martínez;16 Santos Rodríguez, a twelve-year-old Chicano kid murdered in cold blood on July 24, 1973, by Dallas police officer Darrell Cain; and Joe Campos Torres, murdered by six Houston police officers in May of 1977. These deaths, the last two in particular, have caused “a pain that we/try to put in the trash,” but find that “There’s really/no place for this pain,/it doesn’t even/belong here.” (“Elegy for Joe Campos Torres”).
After the presentation of the horrid violence and profound exasperation expressed in the poems referenced above, Reyes presents a beautiful meditation on death, and what remains of life after death. In “The Dragonfly,”17 the delicate wings that “...could/have beat back any enemy”. . .”failed in a critical instant.” With the dragonfly in hand, “a mass of dryness” now, the poet “...regard[s] it and wash[es] away/the present for a moment” and thinks “... of the countless zig-zags, turns, and dives,/and stare[s] at the everlasting in its face.” (Brackets, mine).
In the third section of Survivors of the Chicano Titanic, Reyes does something which he had rarely done up to that point in his writing career and has not done since, to my knowledge: he writes eight poems completely in Spanish. It’s a tribute, I believe, to the Central American guerrillas who took the brunt of the dirty proxy wars that two Ronald Reagan administrations let loose on those small republics, particularly Guatemala, El Salvador, and Nicaragua. Out of the eight poems, “Poema Sandino,”18included in this collection, is arguably the best.
In what is perhaps his most accomplished, cohesive work, Elegy for John Lennon, Reyes turns from Latin American poetic influences to American popular culture, poetry and music specifically, as the source of his inspiration. And again, as a poet of peace, justice, and freedom, and as a double-subject Mexican-American, it is not surprising that he should write a paean to John Lennon, the British singer who gave the American Vietnam War protests its anthem, “Give Peace a Chance.” Reyes combines references to American poets (Delmore Schwartz, John Berryman, Sylvia Plath, etc.) and singers (Buddy Holly, Michael Jackson, The Moonglows, etc.) as a way to situate Chicano culture in the greater cultural reality of the United States.
But as a social chronicler, as a poet who sticks close to home and to what is occurring around him in the immediate, Reyes extracts personal and social meaning from the cultural forces at work in the greater world. In “Casablanca,” he writes: “I wear my hair like a charro/knowledge crunching from news/of the world, my white shirt/spiraling like words on the page/The cliff of my hometown is poetry/to the hunter and the hunted.” In the end, however, “Stars glitter and evaporate [John Lennon, Buddy Holly, Michael Jackson]/while Atlas holds Texas over his head—/this rarefied air makes rednecks of us all.” And it does so because “Mandela is a free man after 27 years,/but of course after 27 years in prison/nobody is a free man./And after forty-two years of American freedom,/I am not free, you are not free,/we are not free.” And this is why “A few years later, while reclining/in the Oval Office,/Nixon would tell his aides, ‘Fuck/the Constitution!’ and eventually/ Ford pardoned the fornication—/but the Magical Mystery Tour/ Stops only in Paradise” (“The Magical Mystery Tour”19). The clash of fantasy with reality leaves the poet “to hallucinate an imaginary world/in which peace and justice/actually existed.” (Brackets, mine).
In I Was Never a Militant Chicano20(1986), Reyes returns to the world he occupies, the Chicano reality of social oppression and of his personal dreams for peace, freedom, and justice, which are thwarted once again because “I was never/a militant Chicano/ but only because/I’ve always wanted/more than a revolution can provide.” (“I Was Never a Militant Chicano”). And yet, he recognizes that something must be done to overturn the Chicanos’ social situation, even if each solution to the problem is inadequate. He writes: “There’s only one way/to go about it/so why put it off/ any longer?” (“If We Praise the Aztecs”). Ultimately, he concludes, the revolution begins with humanizing the self and others.
But today I am thirty-eight,
I gnaw at time;
and if by chance
a little injustice
crumbles somewhere
on Earth today,
then I celebrate.
If somewhere on Earth
someone becomes more human today,
then I celebrate.
And if it’s me
who becomes more human,
then I celebrate even more.
“The Poet’s Birthday”
Homage to Robinson21 is an anti-epic of sorts, a complete tale of an anti-hero, an antagonist who brings destruction to the world. The long poem represents Reyes’ entry into the surreal world of a bourgeois, dehumanized protagonist, Robinson, who lives by his egotistical “conquistador instinct,” especially as it comes to sex.
But even here, in what should be the realm of feelings, the world of violence prevails. Mrs. Morse, Robinson’s lover, finds that “Earlier on the way to Robinson’s gray apartment/her heart beat like a cop’s nightstick/against a skull.” (“House of Robinson”). Robinson is incapable of feeling anything truly human, “When other people talked of joy or happiness/Robinson looked away/and banished such foolishness.” (“The Sound of Ice Cubes”). Robinson is “a pterodactyl” that views the world “with pterodactyl eyes.” (The Missing Links”). His serpent eyes and vision of the world are the reason Robinson avoids mirrors, “he partook of La Malinche/ because that’s what white men do/he thought as he looked into the mirror to shave,/being careful not to make eye contact,/being careful not to look into his soul by accident.” (“The Conquering Hero”).
Reyes turns the Weldon Kees character into the empty white bourgeois man who lacks a soul. In Robinson’s world of non-feeling and immediate satisfaction, only the workers, the common folk who must forge a living in an objectified world, are real, endowed with feelings in a cold world of things that only exist for the use and pleasure of the bourgeois, of Robinson. In “King Kong” Reyes writes.
The carpet gathers itself on the floor
woven by machines
sweated over by the working class,
the metal frame of the bed
put together in a dirty shop by the rough, callused hands

which don’t pick up the New York Times
or use the Tribune
only to patch a broken windowpane.

The cannery workers
who put the canned food in his pantry
would ignore poetry unless it gave them a raise.

But in the end, it’s Robinson’s naked vision that prevails. When the city is left bare and barren, naked, and turned inside out, “Robinson nods goodbye to his friends,/walks down the street/ towards the cemented sky forever.” (“The Naked City”). From the cold steel world of Robinson, Reyes moves to his hometown of Seguín, Texas and his past life there. But he returns as his alter-ego, Artemio Sánchez. The Collected Poems of Artemio Sánchez is a memoir full of playfulness and warmth delivered in typical Reyes humor. For example, Artemio is not Quetzalcoatl, the plumed-serpent, at the beach, instead he becomes “Artemio, The Toweled-Serpent” who “has lost the whole of Aztlan.” What he has found in his return to the past is his calling, “The modern day Artemio/tries to use his poetry/as his hatchet/to carry out his hatchet jobs.” (“Namesake”).
Self-deprecation is the name of the game for Reyes.

At the conference, Artemio tries to explain
how he, as a poet, got to this point
in his creative career.

He goes back to his roots,
the Olmec head of his great-grandfather,
 a lowly go-fer no doubt.
And how Artemio groveled his way up
from nothing in the white man’s eyes,
to nothing in his own brown community.

“So it is this art I am obligated to …”
he curses and smiles.
“It’s our humor that brings us tears,” he promises.
“Flying Mexicana”

He is hilarious. In “The Hunt“ he writes: “In a rush to impregnate every female,/we get trapped by the pleasure/that simmers at the hand.” In “Flea Flicker” he has a good laugh at the expense of the white, heavy-set football players at Seguin High when they discover that the brown weakling writes poems for the school paper: “A dumb, puzzled look/on their stupid faces, thinking/ stinking Mexican sure has a way with words!” Finally, “if Artemio had any sense of identity,/it lay within, and without—/sole surviving son of la pinche Malinche.” (“Identity Theft”).
I suppose that it’s every poet’s dream to live in an imaginary, literary world where contact with famous poets and writers is ordinary and everyday, where the world of poetry and its inhabitants occupy the mind and body of the characters. It’s a bourgeois world, for sure. Such is the world the poet’s persona enjoys in Meeting Mr. Incognito.22It’s a world of petty jealousies, rumors, light snobbery, frustrated sexual desires, faux intrigue where everyone “in the 28 v Juan Rodríguez know” feels superior to those they consider to be less talented.
Mr. Incognito, for example, turns out to be, according to the poet’s persona, “. . .a goddamn Soviet poet,/he talks about oppression/ as if it was something bad,/he makes Siberia seem so cold.” (“Meeting Mr. Incognito”). Because Mr. Incognito is drawing female admirers, the poet’s persona is incensed. “Mr. Incognito is a proud and boastful/son of a bitch, all them Russians are,/but you and the rest of his groupies/cannot see that he’s a pathological dictator.” (“Coffee Klatch”).
Despite the bourgeois flash, there’s little in this world of art and artists, Reyes suggests. In the end, it’s a vacuous world. In “Twenty Love Poems and a Cartoon” we read: “I see you are reading Neruda/as I climb into bed and wrest the remote/away from you. ‘Hey, hey,’ you tell me./’But you are reading that stupid book.’ I look at you in amazement.” Though the poet’s persona loses the argument, later on that night he falls asleep watching a Bugs Bunny cartoon. Ultimately, what the poet’s persona lives in the world of art, is as much a sham as “Mr. Incognito’s Americanized Gobbledygook.”23
After an 18-year publication gap,24Reyes enters cyberspace by posting hundreds of poems on his blog, chicanopoet.blogspot.
com. With this move he finds the perfect couplet of message and media. The immediacy of the internet matches perfectly with what Reyes has done all of his writing career: write poetry “in place and in time,” commenting on and at the moment. This allows him to display the full range of his work: situating the serious next to the humorous; the tragic next to the magic; the contemplative next to the quixotic; the autobiographical next to the ethnographic; the smirk next to the smile; and the present next to the past.

For those of us who have been on the Chiclit25train since it left the station in the 1960s, Poems from chicanopoet.blogspot.com is a special treat for its references to Chicano/a writers and poets, both living and dead. But I’ll let you, the reader, enjoy this gem on your own. I promise you won’t be the same after it’s read.
In From Aztlan to the Moons of Mars: A Chicano Verse Novela, the last section of this anthology, Reyes returns to the science fiction world he first entered in Los Pachucos y La Flying Saucer. As a result of “the racism/which was running rampant on Earth” (“The New Martians”), particularly these days in Arizona,26 Chicanos have been “edicted” to the realms of outer space: the moon, Mars, the moons of Jupiter. “Of course he missed his wife/and kids back in Texas/but with so few jobs/back on earth/for a man his color/ since the new edicts/became the law of the land/space had become his only option.” (“The Final Frontier Indeed, Piporro”).
The odd and most humorous thing about the Chicano New Martians is that, in speech and culture, they are the same barrio Chicanos we would recognize today. The only difference is that in this brave new world, Chicanos are in control. And as such, they are masters of their actions, which gives them the opportunity for revenge, (“... Moctezuma’s Revenge/No shit!”) (“Cheech and Chong’s Nice Dreams”), against their former rulers on Earth. All this happens when Isidra stumbles upon and opens a 100-thousand-year-old sarcophagus in which an ancient and powerful Mayan woman is found and awakened. She immediately kills some Chicanos before she returns to the sarcophagus. What to do with such a destructive power? Send it to Earth, of course! When the New Martians accomplish their revenge, wiping out all of the “whitey” Earthlings, they celebrate, and then: “The Mexicans/were again/ strangers in a strange land/alone in the universe . . ./For now.” (“Brave New Chante”).
And indeed, when Reyes wrote this last line to his final collection in this book, he surely must have felt as if he was living “alone in the universe,” for after more than forty years of writing for and about his Chicano community, his work—up to now—has known little circulation and even less critical attention.27 As he writes in the poem “I Was Never a Militant Chicano,” “I was never/Like Raul Salinas,/alurista or Ricardo Sánchez,” although he, like them, was “creating a new/world of poetry/out of a white wasteland.” 30 v Juan Rodríguez But as he notes in the same poem, “. . . followers want/justice and liberty/and fairness, too.” And while “I could never/shout like Tigre./But inside/(right here)/I guess I can/roar just as loud.” When I think of Reyes Cárdenas and his place in Chicano letters, my mind immediately places him alongside another great, but little known, Chicano artist, folk singer Sixto “Sugar Man” Rodríguez.28Despite the keen mastery of their respective art forms, both have been neglected—up to now—by the general American public and, sadly, by their own ethnic community. This may be because both are humble human beings who, unlike many of their colleagues, do not self-promote, preferring instead to let their art speak for itself. And in both cases, their art speaks in a thunderous voice that demands our attention.
My hope is that this ground-breaking book will be the means by which Reyes Cárdenas will indeed “roar” as loudly as any great poet of the past and present.

Juan Rodríguez, a Tejano, university professor and cultural critic, has written on Chicano Literature since its genesis in the late sixties. He has taught at various universities throughout the U.S. and for the last thirty years has worked at Texas Lutheran University in Seguín where he is currently an Associate Professor of English and the Director of Mexican- American Studies. 

To purchase Reyes Cárdenas: Chicano Poet 1970-2010, or other Aztlan Libre Press publications, visit www.aztlanlibrepress.com. Aztlan Libre Press books are also available through Small Press Distribution at www.spdbooks.org. Here's how the pieces fit on the inimitable cover:



Footnotes
1.  I do not want to leave the impression that their poetry was/is gentle, it was not. What I mean is that their personal mode of being was/is characterized by a generosity of spirit toward humanity.
2.  Jesús has published two books: Sal y pimiento y amor (1976), and In the Still of My Heart (1993).
3.  Cecilio, as a poet, fiction writer, journalist, editor, publisher, and screenwriter, published more than seventeen chapbooks and Caracol magazine for many years.
4.   From a private conversation between Reyes and myself.
5.  To my knowledge, this is a first in Chicano letters. At almost 400 pages, and covering a 40-year period of the poet’s life, it exhibits a representative selection of Reyes’ previously published works, and brings to print in book form for the very first time, six new collections of poetry.
6.  According to the editors, they selected works for this publication from the four previous books in which Reyes was the sole author, plus, Los Pachucos y La Flying Saucer. However, Reyes was also published in a fifth book, Get Your Tortillas Together (1976, Caracol), that was co-authored by Carmen Tafolla and Cecilio García-Camarillo. Below are a couple of his poems from that fifth publication.

Coyote Mind

I am trying to
talk
maybe even
using Indian sign language.

Ages ago the
brush on fire.
But the only fuel
there was
the coyote mind
working perfectly.

Now the
moon is wiped out.
A moonbeam aslant.

The Capote road
becomes a dark purple.
And the center of a
branch pulls us together.

La Tracalada

La tracalada goes on
pero nada changes
the old things

the way tierrita
 clings to piedras...
the way humo
leaves the fires...

the way that water
siempre sabe
como bajar...

the roots will always know
how deep to go
sin tener que preguntar,
without having
to think twice.

7.  Raymundo “Tigre” Pérez, from a group of early Chicano Movement poets who I named the “poetas retóricos” for their often bombastic, confrontational poetry, and who Reyes greatly admired for writing in a manner, tone, and style he could not practice in good faith.
8. “I am Joaquín,” an epic poem that chronicles the history of Mexican-Americans, was the first text in Chicano history that most of us encountered in our lives.
9. Chilean poet whose Poemas y anti-poemas (1954) upset literary conventions in Latin American letters for its iconoclastic stance and for its debunking of classical literary forms.
10. Chilean poet whose epic “Altazor” is an example of his “creacionismo,” the attempt to disconnect poetry from the external world, to produce a singular world made up of words that are as real as the objects in the world.
11. The prolific Chicano cultural nationalist poet of the sixties and seventies who popularized the concept of Aztlan among Chicanos, and who was also greatly influenced by the vanguardista poets of Latin America like Huidobro and Parra.
12. Throughout much of Reyes’ poetry the reader will find cross references, usually in a humorous manner, to his contemporary Chicano poets: alurista (as the aluristo phone in From Aztlan to the Moons of Mars), Carmen Tafolla, Ricardo Sánchez, Raul Salinas, Rebecca Gonzales, etc.
13. alurista’s “Moongloom Dreams” will give the reader a sense of what I mean:

pendiente cabellera
roja luna
mujer
I pity the fool
standing
when you fly
meet the sun (in tears)
he knows not
—your children dream
moongloom
on their shoulders locks
rizos negros
ilusión, morena
luna llena
—de libertad
hair flowing—night
—to see the sun

en la pirámide
—hacia el sol,
volar
—libres (I pity the fool!)

14. Amilcar Cabral was the outstanding intellectual and revolutionary who liberated Guinea and the Cape Verde Islands from the Portuguese, and who, because of that, Portuguese agents killed in 1973. As part of the revolutionary act, the oppressed must return to their cultural source, must stop aspiring to be like the colonizer, he advocated.
15. Carmen Tafolla is a prolific poet, author, educator, and Reyes’ good friend and co-conspirator who is the City of San Antonio’s first Poet Laureate.
16. Chicano novelist, now deceased, author of The Adventures of the Chicano Kid and Other Stories (1982, Arte Público Press), and one of Reyes’ closest friends in the Chicano literary world.
17. Thanks to a Reyes’ e-mail dated January 3, 2013, I know that this poem is inspired by César Vallejo’s “The Spider” from his most famous book Los heraldos negros. As a Modernist, Vallejo sought freedom of expression in his work, free of previous forms of writing poetry. In this belief, he and Reyes concur.

Sandino Poem (English translation by Carmen Tafolla)

these things that drag us across the floor
we have to stand them up like a dried-up Christmas tree
we have to sprinkle water on them until they sprout leaves
until we can speak again
until we can move the century
the dresser that won’t let us open the door
the torn sofa we cover with sheets
this cold that has us shivering day and night
this hail that comes in through the roof
this monied sun that burns our heads
we have to leave the house
to then be able to live in it freely

2.

these people that don’t hear what’s happening in the world
and even if they hear, they don’t care, don’t feel
don’t understand that the world reaches us all

but we, we have to resist time
lift the pen, although it be with our bones
we have to offend those who close their eyes
so that even empty pages drown their sweet dreams
and they wake up coughing searching for air.

19. The name of a Beatles musical album and movie in which the characters had unspecified (mystery) magical adventures (tour).
20. In the interest of full disclosure, I will note that my and my ex-wife’s publishing company, Relámpago Press Books, published this book.
21. Thanks to Reyes’ e-mail of January 5, 2013, I learn that this homage is to the tragic American poet Weldon Kees’ neurotic alter ego, Robinson, as can be seen in the following Kees poem.

Aspects of Robinson

Robinson at cards at the Algonquin; a thin
Blue light comes down once more outside the blinds.
Gray men in overcoats are ghosts blown past the door.
The taxis streak the avenues with yellow, orange, and red.
This is Grand Central, Mr. Robinson.
Robinson on a roof above the Heights; the boats
Mourn like the lost. Water is slate, far down.
Through sounds of ice cubes dropped in glass, an osteopath,
Dressed for the links, describes an old Intourist tour.
—Here’s where old Gibbons jumped from, Robinson.

Robinson walking in the Park, admiring the elephant.
Robinson buying the Tribune, Robinson buying the Times.
Robinson saying, “Hello. Yes, this is Robinson. Sunday
At five? I’d love to. Pretty well. And you?”
Robinson alone at Longchamps, staring at the wall.

Robinson afraid, drunk, sobbing Robinson
In bed with a Mrs. Morse. Robinson at home;
Decisions: Toynbee or luminol? Where the sun
Shines, Robinson in flowered trunks, eyes toward
The breakers. Where the night ends, Robinson in East
Side bars.

Robinson in Glen plaid jacket, Scotch-grain shoes,
Black four-in-hand and oxford button-down,
The jeweled and silent watch that winds itself, the brief-
Case, covert topcoat, clothes for spring, all covering
His sad and usual heart, dry as a winter leaf.

Weldon Kees, from The Collected Poems of Weldon Kees, edited by Donald Justice, University of Nebraska, 2003. 


22. Although the worlds presented are at opposite poles, the title recalls the alternative hip-hop song by the group A Tribe Called Quest, especially the ending of that song.

But your mind can’t contain Incognito’s on the brain
So you chill by yourself don’t really sweat nobody
Speak to all the brothers and say peace to every hottie
But lurkin in the ghetto is a germ that insists
Should you back the germ away or utilize your fists
Neither of the two, just continue with your thoughts
And rush away your pain with the power of the thought
Ain’t got no time for girls, cause girls be on some bull
Checkin for a nigga who got crazy pull
On some deep rooted sexual, highly intellectual
Not checkin for the fame although it’s perpetual
I enter the world the same way I’ll exit
If you really think the groove,
Then hey glad you checked it
Cause Incognito’s strong not urkin like a blister
Before you speak about me, make sure you call me Mister.

23. In my opinion, an apt description of A Tribe Called Quest’s lyrics.
24. Reyes notes that he did write during this period, but that the notebooks have been lost or misplaced.
25. Not to be confused with Chicklit (an English and American literature subgenre), or Chicalit, Chicklit’s Chicana equivalent. Chiclit is my word for Chicano literature in general.
26. This fact does not escape Reyes: “Yes, a large number of New Martians/are descendants of the Arizona Mexicans/who were rounded up and sent to the/penal colony that once made up Mars.” (“Down Under”). See also his poem “Dogs Are Shakespearean, Children are Strangers in a Strange Land.”
27. This is Reyes’ first book publication in 27 years.
28. For a great appreciation of this artist’s life and talent, see the 2012 documentary film Searching for Sugar Man.

The Power of Changing Demographics in the 2012 Elections and Beyond

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Kathy Culliton-González on Election Day 2012 in Miami, with Mr. Lanier Roosevelt, who spontaneously volunteered to redirect voters to their correct polling place, as they had been sent to a polling place that was closed.















La Gente Unida Jamás Será Vencida

By Katherine Culliton-González

Adequately summarizing the impact of the Latino vote in the United States’ Novem­ber 2012 elections is a difficult task because, at least as of the time of this writing, the existing data is pre­liminary. But the postelection news headlines and all available exit polls illustrate the increasingly influential power of Latino voters in American politics with Latinos making up 10 percent of the electorate and influenc­ing the results in battleground states (Pew Hispanic Center 2012).
However, although there are 23.7 million eligible Latino voters, only an estimated 12.5 million voted in 2012, according to exit polls (Taylor et al. 2012). Furthermore, the largest wave of voter suppression in decades was directed against voters of color, with new tactics, like requiring stricter and more elusive forms of voter ID and proof of citizenship, blatantly directed at Latino voters (NALEO Educational Fund 2012). As voting rights historian J. Morgan Kousser summarized on 18 September 2012: “[T]oday’s voter ID and other such laws bear an eerie re­semblance to the initial legal stages of the first disfranchisement [during the Jim Crow era]” (Kousser 2012).
As discussed herein, the already influential Latino electorate is ex­pected to double by 2030 (Taylor et al. 2012). Unfortunately, we can only expect voter suppression and increas­ing targeting of Latinos to worsen in the face of the rising power of the po­tential Latino electorate (Adelmann 2012). But as Dr. Martin Luther King demonstrated, when communities fight discrimination, the arc of the moral universe is long, but justice ul­timately prevails (King 1967). A next-generation, multiracial, full-time, year-round voting rights movement is needed to protect and fully realize the inherent power of the potential Latino electorate.

Voter Suppression
Backfired in the 2012
U.S. Presidential Election

As examples from Florida, Texas, and Pennsylvania show, efforts at voter suppression in the 2012 presidential election backfired.
Like many Americans, I witnessed the long lines at the polls caused by cutbacks in the early voting period in Florida. And on Election Day in Mi­ami, I witnessed African American and Latino voters—there were few White voters at those polls—waiting in extremely long lines. I heard the stories of numerous voters of color who had to pay a “time tax” to exer­cise their right to vote.
Facing unprecedented attempts to restrict their voting rights, voters of color defied the odds by winning var­ious court cases that challenged dis­criminatory photo identification vot­ing laws (Weiser and Norden 2012). Intimidation tactics such as the Tea Party’s “True the Vote” initiative (Shen 2012) threatened to deploy more than a million “poll watchers” on Election Day (Mock 2012). African American and Latino voters also faced Election Day dysfunctions egregious enough to cause U.S. President Barack Obama to allude to it in his election night ac­ceptance speech, stating: “We have to fix that” (Froomkin 2012).
Advancement Project, where I serve as the director of voter protection, notes many relevant cases of individu­als waiting for hours to vote in Flori­da. One example is Desilynn Victor, a 103-year-old Haitian American wom­an, who waited in line for more than four hours at her polling place at the North Miami Public Library on 27 Oc­tober 2012. This Saturday was the first day of the early voting period, which had been shortened to eight days from fourteen by Florida Republicans via a statue amended 1 July 2012 (Fla. Stat. §101.657, H.B. 1355). She went home to rest and, with the assistance of vot­ing rights advocates Carolyn Thomp­son and Uzoma Nkwonta, returned to vote to the cheers of hundreds of other voters still waiting in line.
A young Cuban American couple attempting to vote for the first time stood in line on three separate days during early voting. Like many work­ing families, they came to vote with their young children. They needed to vote on an early voting day due to an inability to get time off from work to vote on Election Day. Each time the couple attempted to vote, the lines were so long that they had to leave without casting their ballot, needing to leave either to go to work or to take care of their children. They waited ap­proximately six to seven hours on each of the days they tried to vote. If it were not for litigation permitting Miami- Dade County to hold one more day of early voting the day before Election Day, and if it were not for advocates asking the county to let people vote in the evening, this young couple would not have been able to vote in their first U.S. presidential election.
Florida and other jurisdictions have not yet released their official turnout results at the precinct level, which is needed to determine the impact of dysfunctional voting procedures. However, preliminary data already shows that Blacks and Latinos were disproportionately impacted by Flor­ida’s cuts in early voting days, which created longer lines for voters, partic­ularly in Miami-Dade County, which has a majority Hispanic and Black population (Herron and Smith 2013).
We cannot afford to be complacent as we wait for the election data to be analyzed. During the 2012 election cycle, new types of voter suppression were aimed more aggressively and more directly at Latinos than in re­cent years. In addition to resorting to manipulation through redistricting, the latest wave of voter suppression relied heavily on tactics reminiscent of the literacy tests and poll taxes for which the 1965 Voting Rights Act (VRA) was enacted to redress. Tex­as’s photo ID law, for example, was found to violate Section 5 of the VRA because it would have made it more difficult for African Americans and Latinos to vote.
[­A three-judge court found that: “uncontested record evidence conclusively shows that the implicit costs of obtaining SB 14-qualifying ID will fall most heavily on the poor and that a disproportionately high percentage of African Americans and Hispanics in Texas live in poverty.” Texas v. Holder, Opinion Denying Texas’ Request for a Declaratory Judgment, No. 12-cv-128, 54 (D.D.C., Aug. 30, 2012). See also Order Entering Final Judgment, No. 12-128 (D.D.C., Dec. 17, 2012).]
Similarly, Pennsylvania’s photo identification law would have dis­enfranchised nearly one million eli­gible voters who could not afford to get the new, stricter form of ID, in­cluding more than 100,000 Puerto Ricans whose birth certificates were invalidated by the law (Applewhite v. Pennsylvania 2012a). On 2 October, Pennsylvania’s identification law was finally found to violate the state con­stitutional right to vote (Applewhite v. Pennsylvania 2012b).
Haitian-born Desiline Victor, a 102-year-old Florida woman who became a U.S. citizen in 2005 and cast her first vote for president in 2008, waited in line for hours to cast her ballot last fall at a public library in Miami-Dade county.








At right, Desiline Victor visiting the White House earlier this year at the invitation of the President.


Also in 2012, Florida targeted Lati­nos and other voters of color through a new form of purge of their voting rolls. Without favorable settlement of litigation under Section 2 of the VRA, naturalized citizens would have been forced to prove their citizenship in ways more burdensome than native-born citizens in order exercise their right to vote. The majority of the more than 2,600 voters targeted by the 2012 Florida purges were Latino, and more than 80 percent were voters of color (Black, Asian, and Latino) (Compl. Arcia v. Detzner 2012).

Changing Demographics and
Attempts at Voting Restrictions

The backdrop to the 2012 election headlines was a narrative involving the role that “changing demograph­ics” played in the national election. That role became clearly decisive at the presidential level. On 7 Novem­ber, the Pew Research Center report­ed that:

The minority groups that carried Presi­dent Obama to victory yesterday by giving him 80 percent of their votes are on track to become a majority of the na­tion’s population by 2050. By 2050, the Hispanic share of the U.S. population could be as high as 29 percent, up from 17 percent now. The black proportion of the population is projected to rise slightly to 13 percent, while the Asian share is projected to increase to 9 per­cent from its current 5 percent. Non- Hispanic whites, 63 percent of the cur­rent population, will decrease to half or slightly less than half of the population by 2050. (Taylor and Cohn 2012)

The Hispanic electorate is likely to double as the number of eligible Latino voters rises from the current 23.7 mil­lion to more than 40 million by 2030 (Taylor et al. 2012). This, however, will only occur if the low rates of natural­ization and voter registration for Lati­nos, both of which lag behind that of other groups, increase (Taylor et al. 2012). Considering the power in num­bers that Latinos ought to enjoy and the overwhelming power of a majority of voters with interests in common, we are seemingly on the cusp of massive social change leading to fundamental political changes in this next genera­tion. But the forces of voter suppres­sion will not make it easy. As in 2012, voter suppression directed at voters of color and even more at Latinos will only increase and become more per­nicious in response to the increasing potential of changing demographics. We will need to work very hard to fully realize the power of the people to ensure any semblance of fairness and inclusiveness in American politics.
Exit polls from the 2012 national election demonstrate that the in­fluence of Latinos is most power­ful when in coalition with African Americans, whose turnout increased despite the largest wave of voter sup­pression tactics directed at voters of color since the enactment of the 1965 Voting Rights Act. Historically, due to numerous structural barriers, non- Hispanic Whites have always voted at a higher rate than voters of color. But on 28 December 2012, a Pew Research Center study showed that, for the first time, African Americans voted at a higher rate than non-Hispanic Whites (Taylor 2012). African Americans made up 12 percent of eligible vot­ers and 13 percent of the electorate. By contrast, Asian American and Pa­cific Islanders and American Latinos lagged behind, and their increasing influence has been due mostly to pop­ulation growth (Taylor 2012). In fact, Latino participation has been increas­ing since 2000 but only at a rate of 2.7 percent between 2000 and 2008. In 2012, Latinos continued to have lower levels of voter participation relative to Blacks and Whites (Taylor et al. 2012).
The 2012 voter suppression strat­egy failed. The courts blocked ten ma­jor voting laws, and turnout among Black and Latino voters as well as young people—groups targeted by voter suppression initiatives—in­creased. Congressional testimony described the rise of new voting re­strictions as the “largest legislative ef­fort to rollback voting rights since the post-reconstruction era,” effectuating a trifecta of voter suppression: mak­ing it harder to register to vote, harder to cast a ballot, and harder to have a vote counted (U.S. Senate Committee on the Judiciary 2011).
During the past two years, more than 180 restrictive voting bills were introduced in forty-one states, in­cluding voter identification restric­tions, cutbacks to early voting, re­strictions on voter registration, proof of citizenship requirements, and more (Weiser and Norden 2011). However, voter suppression backfired because many of these restrictions were de­feated either legislatively or through litigation under state constitutions or under Sections 2 or 5 of the Voting Rights Act.
For voting rights advocates and our partners, who are the leaders of com­munities of color brave enough to be­come plaintiffs and back our litigation strategies with highly effective advo­cacy and communications efforts, the results were thrilling and empower­ing. The narrative was changed. It has become common knowledge that the alleged in-person voter fraud, used to justify restrictions on voting rights, is actually infinitesimal. In addition, the attempted voting restrictions are now being seen as politically motivated and designed to disparately impact voters of color. We hope that the very principles of American democracy and the power of changing demo­graphics will prevail.
But as I write this commentary at the start of January 2013, more photo ID voting laws are being proposed in several states. Michigan has passed a requirement for affirmation of citizen­ship, some of the major legal victories of 2012 on photo ID laws are being appealed in state and federal courts, and the constitutionality of Section 5 of the Voting Rights Act—our coun­try’s most effective civil rights law—is scheduled for oral argument on 27 February in the Supreme Court. A dozen states including Florida and Colorado are still pursuing the power to verify the status of naturalized citi­zens on their voting rolls through fed­eral immigration data, which the U.S. Department of Homeland Security has agreed to turn over. Unsurpris­ingly, the majority of these natural­ized citizens are people of color (Ad­vancement Project 2012).
Later this year, the Supreme Court will also hear an appeal by the State of Arizona on whether it can require additional proof of citizenship than that which is already clearly required by federal law in order for citizens to register and vote. Perhaps most im­portantly, looking closely at Latino turnout, which is influenced by struc­tural gaps in access to citizenship and a related lack of interest in the current political system and candidates, it is clear that, despite the important role Latino voters played in determining the 2012 election, there is still much work to be done.

The Next-Generation
Voting Rights Movement

Now is the time to expand and strengthen the voting rights move­ment to ensure that the foundation of our democracy does not shift back to permanent disenfranchisement through various forms of second-class citizenship for people of color. 2013 is the 150th anniversary of the Emanci­pation Proclamation, which was fol­lowed, by necessity, by the Fourteenth Amendment, which guarantees birth­right citizenship and equal protec­tion before the law, and the Fifteenth Amendment, which prohibits racial discrimination in voting. The 2012 elections clearly demonstrate that the 1965 Voting Rights Act is still needed and that the Fourteenth and Fifteenth Amendments still need to be en­forced. However, they also illustrate that there is a need for additional le­gal and advocacy tools to truly protect voting rights and access to citizenship in the face of changing demographics.
The most important tools are at state and local levels, where an emerg­ing new voting rights movement can be seen in the actions of members of the Caribbean American community who waited for seven to eight hours to vote in Miami, the grassroots voter registration workers across the coun­try who did not back down in the face of intimidation, and Latino and La­tina voters who had their citizenship challenged and who, despite living in mixed-status communities and feel­ing fearful in this xenophobic climate, went ahead and voted on behalf of themselves, their children and their future. They realize that voting is fun­damental and that issues like immi­gration, health care, and education all depend directly upon having political power, which is supposed to be exer­cised by votes and not by politicians manipulating the rules to steal them.
In fact, how many of the shenani­gans designed to suppress the Latino vote were due to fear, to not wanting immigrants to become citizens, or to not wanting equal access to education, all in the face of “changing demo­graphics?” We have some clues in the proof of intentional discrimination found in the Texas voter ID litigation last year, in the wildly exaggerated al­legations of noncitizens voting, and in the numerous voting rights cases where discriminatory impact against African Americans and Latinos was found. The people who waited in long lines during early voting in Florida surely knew that if someone was will­ing to go to so much trouble to make it more difficult for people of color to vote, then that vote was something worth fighting for.
No matter what happens next, changing demographics will be pow­erful, not because of the numbers but because of the power of the people. It is from that base that together we can build the next-generation vot­ing rights movement needed to more fully realize the American dream. To be effective, the movement must rec­ognize the commonalities between and among communities of color as well as the differences. The movement must be more inclusive of Latinos, Asian Americans, and even mixed-race families and communities in or­der to reflect the great legacy of the African American civil rights move­ment and the new challenges and op­portunities presented. This can and should include recognizing that voter suppression is a form of racial dis­crimination directed at all communi­ties of color, and moreover, that voter suppression also disproportionately harms women, the elderly, and the poor, no matter what their race.

Recommendations

The methods used to create the strong reaction to voter suppression by the African American electorate during the 2012 elections should be careful­ly considered for use by Latinos and other communities of color as well as reinforced and strengthened in the African American community. This means fighting back as strongly and vocally as possible against discrimi­nation in voting rights and not simply accepting that making it more difficult to vote is the new normal of Ameri­can elections (Brazile and Crossley 2012). Furthermore, due to changing demographics, any voting bloc in this country and especially other voters of color need Latinos in order to move forward. As the 2012 voter suppres­sion campaign was directed against all voters of color, there is clearly op­portunity for a strong voting and civil rights coalition to fight back against disenfranchisement. This coalition should include everyone targeted by the 2012 voter suppression, including women, who were also historically treated as second-class citizens and not permitted to vote.
The elections of 2012 also dem­onstrated that the next-generation voting rights movement must be full-time, year-round, community-based, and much more powerful. All that power will be needed to fend off continued and increasing attempts at suppressing our most fundamen­tal right: the right to vote. But more importantly, the power of the people is needed to create a next-generation voting rights and racial justice move­ment that is truly inclusive of the growing diversity of our nation.
Only a little more than half of the country’s eligible Latinos voted in the 2012 presidential election, but it does not have to stay this way. More than 80 percent of the Puerto Rican population votes, but voter participa­tion drops precipitously when Puerto Ricans move to the mainland (Culli­ton-González 2008). This shows that Latino voter participation could be much higher than it is. African Amer­ican participation has been increasing steadily since 2000, probably due to a concerted effort among movement leaders to fight back against the tar­geted election dysfunction the Black community has seen since Florida in 2000 (Taylor 2012). For any com­munity, there is no reason for voting to be so difficult, no excuse for con­tinued discrimination in voting, and no reason that rather than restrict­ing voting rights, our country can­not instead work to increase access to voting. In many Latin American countries, elections are not held on a working day and the right to vote is valuably considered an obligation for every citizen.
Our democracy and our nation will be strengthened by increasing access to citizenship rather than restricting access to it. Measures such as multi­lingual access to election materials and expanded availability of voter registration forms at naturalization ceremonies should be the norm as they decrease barriers to voting for Latinos (Advancement Project 2012). Furthermore, measures such as same-day voter registration and expanded availability of early voting options would address many of the dysfunc­tions seen in the 2012 national elec­tions. Restrictive measures such as photo identification laws should be opposed, and the informed public discussion showing that they are not needed must continue in mainstream as well as community-oriented media. Moreover, the discussion of whether naturalized citizens need to prove themselves more than other citizens in order to register and vote should be made more public, and these barriers to voting should be denounced not only by the individuals affected, but also by a broad spectrum of leaders. This issue parallels the overarching discussions needed on immigration.
Without a path to citizenship, and without equal access to citizenship, the Emancipation Proclamation and the Fourteenth and Fifteenth Amend­ments are empty promises. Our na­tion needs to see “changing demo­graphics” as a great opportunity to truly embrace every aspect of the American dream. This means that we really are all equal and do all have an equally important voice in shaping our collective future. I hope that these are the headlines in 2013.

References

Adelmann, Bob. 2012. Election 2012: Changing demographics. The New Ameri­can, November 13.
Advancement Project. 2012. Segregating American citizenship: Latino voter dis­enfranchisement in 2012. Advancement Project Voter Protection Program.
Applewhite v. Pennsylvania. 2012a. Apple­white v. Pennsylvania. No. 330 M.D. 2012 (Pa. Commw. Ct., May 1, 2012).
Applewhite v. Pennsylvania. 2012b. Apple­white v. Pennsylvania, Supplemental De­termination on Application for Prelimi­nary Injunction (Pa. Commw. Ct., Oct. 2, 2012) (unreported Opinion).
Brazile, Donna, and Will Crossley. 2012. On Election Day, Republicans suffered consequences of voter suppression strat­egy. Huffington Post, November 13.
Compl. ¶ 26, Arcia v. Detzner. 2012. Compl. ¶ 26, Arcia v. Detzner, 1:12-CV- 22282 (S.D. Fla. filed June 19, 2012).
Culliton-González, Katherine. 2008. Time to revive Puerto Rican voting rights. Berke­ley La Raza Law Journal 19(27): 102-142.
Froomkin, Dan. 2012. Obama on long lines at polls: “We have to fix that.” Huff­ington Post, November 7.
Herron, Michael C., and Daniel A. Smith. 2013. Early voting in Florida in the after­math of House Bill 1355. Unpublished draft, January 10.
Kousser, Morgan J. 2012. Protecting the right to vote. Los Angeles Times, Op-Ed, September 28.
King Jr., Martin Luther. 1967. It’s a dark day in our nation: Why I am opposed to the war in Vietnam. Sermon at the Ebene­zer Baptist Church, April 30.
Mock, Brentin. 2012. How the Tea Party’s building a “poll watcher” network for No­vember. Colorlines, August 23.
NALEO Educational Fund. 2012. Latino voters at risk: The impact of restrictive voting and registration measures on the nation’s fastest growing electorate. NA­LEO Educational Fund report.
Pew Hispanic Center. 2012. Latino vot­ers in the 2012 election. Washington, DC: Pew Research Center.
Shen, Aviva. 2012. Tea Party group builds “poll watcher” network to discourage voting, create false record of voter fraud. Think Progress Justice, August 28.
Taylor, Paul. 2012. The growing electoral clout of Blacks is driven by turnout, not demographics. Washington, DC: Pew Re­search Center.
———, and D’Vera Cohn. 2012. A mile­stone en route to a majority minority na­tion. Washington, DC: Pew Research Center.
——— et al. 2012. An awakened giant: The Hispanic electorate is likely to double by 2030. Washington, DC: Pew Hispanic Research Center.
U.S. Senate Committee on the Judiciary. 2011. New state voting laws: Barriers to the ballot? Hearing Before the Senate Committee on the Judiciary, Subcom­mittee on the Constitution, Civil Rights and Human Rights, 112th Cong. 2, at 19 (statement of Judith Browne-Dianis, Co- Director, Advancement Project).
Weiser, Wendy R., and Lawrence Norden. 2011. Voting law changes in 2012. Bren­nan Center for Justice at New York Uni­versity School of Law.

Katherine Culliton-González
Katherine Culliton-Gonzálezis the Director of Voter Protection for the Ad­vancement Project, a national civil rights organization, which carries out litigation, policy advo­cacy, community education, and empowerment strategies to protect fundamental voting rights. A former Fulbright Scholar, she previously served in the U.S. Department of Justice’s Civil Rights Division. This commentary was originally published in and is reprinted with the permission of the Harvard Hispanic Journal of Law and Policy (Volume 25, 2013, pages 6-14) “The author is grateful to the editors of Harvard's Latino law and policy journal as well as Rev. Eddie Hailes, Myrna Perez, and Juan Cartagena for their helpful comments and review of my drafts.  All opinions and any mistakes are mine," she avers.

CALL FOR ESSAYS AND POETRY

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Diálogo: A bilingual journal published by the Center for Latino Research at DePaul Universityinvites submissions for the following special theme.

LATIN AMERICAN AND LATINA/O POETRY IN THE 21ST CENTURY

SUBMISSION DEADLINE SEPTEMBER 1, 2013

Guest Thematic Editors:
Norma E. Cantú, Professor, English and Latin@ Studies, University of Missouri, Kansas City
Juana Q. Goergen, Associate Professor, Modern Languages, DePaul University

As we consider the state of poetry of the Americas and U.S. Latina/o society in the twenty-first century, we celebrate the advent of new voices and new venues for poetry. This new century has witnessed developments that bring together poets across the hemisphere such as Poetas del Mundo with its international gatherings of poets in Cuba and Chile, and developments that provide a forum for poets, such as CantoMundo, which "through workshops, symposia, and public readings … provides a space for the creation, documentation, and critical analysis of Latina/o poetry."
Along with celebrating these contemporary poetic spaces, we want to enquire about the status of poetry and its role in the Americas, through the following key questions:

Does poetry serve the same purpose as in decades and centuries past?
What innovative changes are evident?
Who are the participants in this artistic practice?
Who/what are their influences?
How does poetry reflect the socio-political and cultural realities of the Americas in the 21st century?

We are especially interested in essays that theorize around new movements, and that examine our poetry from cutting edge theoretical frameworks. We welcome essays on slam poetry, performance poems, and on the poetry of hip hop, as well as more traditional poetry in all its contemporary manifestations, including formalist poetry.
Submissions of original poetry in Spanish, English, Portuguese, and Indigenous languages are invited, as well as interviews with poets, and reviews of books and films/media on poetry.

For questions on this theme, please contact: cantun@umkc.edu or jgoergen@depaul.edu.
For queries on style, deadlines, or other Diálogo matters, please contact: dialogo@depaul.edu.
For Submission Guidelines, please visit: http://las.depau.edu/latinoresearch/Publications/Dialogo/guidelines.asp.

Send submissions to dialogo@depaul.edu | Diálogo 17:2 has a release date of Fall 2014
Include a 100-word abstract, 100-word author’s biography, and 7-10 keywords.

Diálogo is an interdisciplinary, refereed journal published since 1998 by the Center for Latino Research at DePaul University in Chicago. Diálogo seeks research articles of regional and national contexts with focus on diverse U.S. Latino experiences, recent Latino immigration and places of origin, including indigenous experience. We welcome submissions throughout the year: articles that help bridge barriers between academic and local communities, book and film/media reviews, and interviews pertinent to Latino communities in the U.S., the Caribbean, and Latin America. Published in Spring and Fall, often special themes are highlighted in Call for Papers.

Perspectives on the History of Mexicans in the U.S.: Where we are now and where we are headed

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MECHA meeting circa 1971, courtesy of Jose Reyes García
By Rodolfo F. Acuña

Mexican American or Chicana/o History by definition is the history of people of Mexican origin in the United States. It is about how Mexican origin people survived and formed an identity within the U.S. As such Mexican American history belongs both to the histories of Mexico and the United States.
The difference is that the Mexican identity responds to different forces. For all of the limitation in Mexico, Mexicans know they are Mexicans. In the United States it is constantly evolving and responding to a society that has itself not found its identity. Racism, for example, is much different here than in Mexico.

The conceptualization of Chicana/o Studies

Mexican American history is a disciplinary specialty; it is not per se Chicana/o Studies which is an integrated course of academic studies much the same as African American, Asian and Latin American studies. Mexican American history evolved about the same time as Chicana/o studies in the 1960s and is a core course in that area.It is important to draw the difference between Chicana/o studies and the disciplinary specialty.
It must be remembered that what we accept as traditional disciplines are relatively new, and many of the social sciences evolved from specialties within the field of history; for example, social history became sociology and political history political science. The emergence of Chicana/o history is much more complex than the traditional fields of study.
Chicana/o history and the area of Chicana/o studies are products of the Civil Rights era of the 1960s. Unlike sociology, political science and economics, they did not come about because historians saw the need to expand their intellectual inquiry rather the conditions produced the change. It was by popular demand and a result of societal needs, and a response to the material conditions within American society.
In my perceptive, Chicanas/os have always had a history, the problem was that it was not recognized by the academy. What became Chicana/o history and Chicana/o studies was influenced by works of scholars and non-scholars such as Paul S. Taylor and George I. Sánchez. The epic work of Carey McWilliams,North from Mexico,was a milestone in this formation.
The pedagogical strategy for an integrated course of academic studies to address the needs of Mexican children was called for by Sánchez. Many educators followed his lead, and called for bilingual-bicultural courses to help motivate Mexican American children.
In the 1960s a perfect storm brought about Chicana/o history and many other disciplinary specialties. It is not by coincidence that education was the most receptive to Chicana/o history classes. It was here where the contractions and needs were most obvious. In the Los Angeles Unified Schools, the percentage of Mexican origin students jumped from 10 percent in 1960 to 22 percent in 1970 (to 75 percent today). In the Schools of Education there were no specialists that could train student teachers to educate Mexican students.
The need was obvious.The Mexican child was at the bottom of the vertical scale. In 1960 in the median education for Mexican children in Texas was the third grade, in California the eighth grade, and they were last in median school years completed in almost every southwestern state. The dropout rate was over 60 percent.
As urbanization and Mexican origin school aged children grew, Mexican American political and professional organizations pressured the schools of education to examine their teacher training programs. It was clear by the 1960s that there was a need to serve an expanding sector of American society. One of the solutions was Mexican American studies. The need could not be served by one service course that was not really a history class but a smorgasbord.
History was one of the most resistant disciplines in academe. Historians resisted and still resist classes in Mexican American history or the hiring of faculty of Mexican origin. They were content in teaching the histories of Western Europe and the United States. To this day, many resist teaching World History; civilization began and ends in Western Europe.
In my case, I was influenced by my experiences as a K-12 teacher and by my activism.
The 1963Los Angeles Timespublished a series of very influential articles by Ruben Salazar that summed up the need for Mexican American history as a strategy to attack the horrendous dropout epidemic among Mexicans.At the core of the articles was the cultural conflicts heightened by a flawed educational system. One of the solutions was -- using the language of the times – the initiation of teachers’ training program that met the needs of Mexican children. A program that madeMexicans participants in history -- combating the negative self-image many Mexican children had of themselves.
Sal Castro whose funeral I attended this morning was one of the early proponents of giving children a historical presence. It was simple: how could Mexican American children feel part of the American family if they never saw themselves in the family photo albums. A student who did not value him or herself was educationally handicapped.
In 1966, I taught one of the first courses on Mexican Americans at the downtown LA campus of Mt. St. Mary’s College. Books are teaching tools, and it was obvious that there were not many materials on Mexican Americans available.I used McWilliams’North from Mexicoand Octavio Paz’sThe Labyrinth of Solitude. They were supplemented by articles that I ran off on stencils. Photo copies were extremely rare at the time. The next year Julian Nava led a NDEA Institute for social studies teachers at San Fernando Valley State, and I was a resource teacher.
By this time, there was talk about adding the History of Mexican Americans as a specialty in the field of history. However, this discussion was very limited, and it met resistance within history faculties. When I became a candidate for a tenured position at the SFVSC history department, the chair opposed the appointment on the grounds that my parents were Mexican so I could not be objective in teaching Latin American history. He added that they already had one (a Mexican) in the department. But even so, things were opening up; I was offered positions in Latin American History at San Jose, Fresno, and Dominguez State Colleges.
However, the institution of classes on Mexican Americans did not come from professors such as me. The truth be told, there were too few of us. What pushed us over the top was the surge of Chicano high school student activity throughout the United States. The Chicano student movement fit in perfectly with the progressive white and black baby boomers. I have studied school walkouts in California, Arizona, Texas, Washington, Kansas, and Wisconsin, and there is a common thread among them: most demanded the abolition of the no Spanish rule, more Mexican teachers, and Mexican American history. There were over 100 walkouts between March 1968 and 1970 throughout the southwest, Midwest and northwest. The small but expanding Chicana/o student populations on the college campuses grew more militant and participated in student strikes.
Within this context, led by black students—supported by Chicano and white radicals—strikes broke out at San Fernando Valley in November 1968 that forced the college to initiate a Mexican American Studies department in January 1969. The student demands went beyond a call for a disciplinary specialty; students instinctively knew that area studies incorporated most of the disciplines within the college. They wanted the power to control these new programs.
In this context, I published three children’s books:The Story of the Mexican American,Cultures in Conflict, andA Mexican American Chronicle. They were for Mexican American children, and based on my experiences as a public school teacher. They put the picture of Mexican origin children in the family photo album.
Chicana/o Studies has been a success at CSUN. Today we have over 60 full time and part time teachers. When we began in 1969 there were less than a 100 students, and less than a dozen faculty members throughout the college that identified as Mexican. Today the Chicana/o Studies departmentoffers 166 sections a semester in CHS and employs over 65 instructors.
Photo of outreach retreat in 2012, by MECHA CSUN  
What is Mexican American history, according to Rudy Acuña?

Like the history of the human race, Mexican American history is part of the diaspora of the human race. Like groups Mexican Americans formed roots in different environments where they adapted to changing conditions. The narrative includes how these migrants changed as they changed their location, and how religion, patriarchy, modes of production, and urbanization affected them.
In 2008 I publishedCorridors of Migrationthat studied the different corridors traveled by Mexican people into the United States that led them to the San Joaquin Valley, and ended with the San Joaquin Cotton Strike of 1933 that saw three strikers murdered, and at least nine infants starved to death. How and why were they there? This is one strain within billions of other corridors.
We must remember every ethnic and racial group—every person—every creature—has a history. Unfortunately, the dominant society often submerges the histories of what is different. Minorities are minorities because the dominant societies like our bodies reject them as foreign matter, actively seeking to destroy them. The minorities only become part of the main body when they are large enough to resist the rejection and are able to mutate.If they don’t they are absorbed and their history is killed off. The degree of the absorption depends on many factors that include race, class, and physical compatibility.
What makes Mexican Americans different from other minorities or even other Latinos is the 2,000 mile border that separates the United States and Mexico. Like in the case of the wall between East and West Germany, or before that the Great Wall of China, walls are pretty ineffective. In the case of the United States, there are added factors: trade, natural resources and labor. Robots, for instance, are not yet a viable alternative to people—they cost money to obtain and maintain. In all probability they will be made in China. Lastly, but more important, robots do not consume.

Mexican American History: Quo Vadis?

Where are we going? What is the future of Mexican American history? From my perspective, interest in Mexican American history will grow as time marches on. There are 55 million Latinos in the United States, 35 million who are of Mexican origin.
By 2050, Latinos are projected to be 29 percent of the United States. This is at a time that the white population is growing older. By 2030, all 79 million boomers will be at least 65 of age. By 2050, the elderly portion of the population will be 72 out of 100 working age people compared to 59 in 2005.
Mexico has a population of 115 million people. It is the largest Spanish speaking nation in the world. Its art and literature are world renowned. In contrast Canada is a country of about 35 million—about the same number as people of Mexican origin people living in the United States. There is a power of numbers as in the 2012 Presidential Elections where Obama received at least 71 percent of the Latino vote. Most experts attribute the victory to the heavy Latino vote. This heavy vote has pushed immigration reform into the national spotlight something that was not possible in 2007.
If Latinos were an autonomous nation, they would be the third largest country in Latin America; the second largest Spanish-speaking nation in the world. Latinos would be larger than Spain and Argentina. Mexican Americans alone would rank as the sixth largest Latin American nation, the fifth largest Spanish speaking nation in the world.The stupidity is that while portions of the media and politicians recognize this growth, Mexican Americans have received very little attention from academicians other than to cite them when they are applying for funding.
Higher education increasingly uses the numbers as a hook for attracting outside funding. Today there are 223 Hispanic-Serving Institutions in higher education. In order to qualify as a member of HUAC, “colleges, universities, or systems/districts” have to have a minimum of 25% of their total enrollment of Latino background.
No matter what the xenophobes want, they are not going to be able to eliminate the identity of the Mexican American in this country. An example is that between 1880 and 1920 four million Italians entered the U.S. An estimated 80 percent of Italian immigrants came from Southern Italy. They were darker and rural and less acceptable than the northern European and thus less easily absorbed. The National Origins Immigration Laws of the 1920s allowed social engineering, and the U.S. shut out Italians, and they were able whiten their descendants.This will be more difficult with Mexican and Latin American immigrants.
Given the increased interest in Mexican American culture and cuisine, it is doubtful whether the Mexican origin and Latinos will be absorbed as quickly as the European. Mexicans have left large footprints. Their history is part of U.S. history, i.e., the United States invaded Mexico and seized half its territory, and today cities in a large portion of the U.S. have Spanish and Indian names. Get on a bus in California and it almost sounds as if you were in the state of los santos, i.e., San Diego, San Pedro, Los Angeles, Santa Barbara, San Francisco, etc.
Time marches on! A 1968 ERIC study showed that there were 100 Latino PhDs in the U.S. – about half of them were of Mexican origin. Today there are thousands.
In the area of research, Chicana/o studies have played a role in the dramatic transformation of the study of Mexican Americans in the United States and even Mexicans in Mexico. Before December 31, 1970, not a single dissertation had been written under the category of “Chicano”; as of 2011 870 dissertations had been recorded under this heading. Under “Mexican American” a search reveals 82 dissertations before 1971, and 2,824 after that date; the search for “Latinos” shows 6 before 1971 and 2,887 after. This is also the pattern in dissertations on Mexico; before 1971, 660 were found in the Proquest data bank; after 9,078. The number of books and journal articles on Chicano and Latinos has also zoomed.
As a result, I have no doubt that the disciplinary specialties that make up Chicana/o studies will grow in number. However, they may not be in Chicana/o studies departments.They will be in traditional disciplines and they will be held captive by the bishops of the academy. The thrust will not be to motivate Chicana/o students but to tell their stories.
But, in the last analysis, like my students say, we are here and we are not going back!

Postscript

The failure to institutionalize Chicana/o studies will not be because they are not viable. Indeed, as a pedagogy it has been proven effective at CSUN and in Tucson, Arizona. It has also been the only proven effective strategy in integrating and advancing the study of Mexican American in the multi-disciplines campus wide. However, I am a cynic and know that the self-interest of the disciplines will not allow competition. Among many of the old timers at CSUN I am still blamed for the decline in the enrollment in history (we are three times as large as the History department).
In the early 1970s, Berkeley sociologist Robert Blauner wrote that the only power students and poor people have is the power to disrupt. The question is how long will it take this time around?
Poster for meeting California State University Northridge,
sponsored by MECHA CSUN

Rodolfo F. Acuña, founding chair of the Chicana/o Studies department at the San Fernando Valley State (California State University at Northridge)-- the largest Chicana/o Studies Department in the United States with 27 tenured professors, has authored 21 books, three of which have received the Gustavus Myers Award for the Outstanding Book on Race Relations in North America.


We are all related

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Three chapters from the book: If You’ve Forgotten the Names of the Clouds, You’ve Lost Your Way : An Introduction to American Indian Thought & Philosophy

By Russell Means

THE ANCESTORS


Every part of this Earth is sacred to my people. Every hillside, every valley, every plain and grove... the very dust upon which you now stand responds more lovingly to our footsteps than to yours, because it is rich with the blood of our ancestors...
Seattle, Suquamish, mid 1800s

Come with us now on a journey to another world...the way it was everywhere on Earth, when people all across the globe lived in paradise. Today, only in scattered locations, in small shrinking pockets and forgotten remote islands and mountains and jungles, does this paradise still exist.
To understand the American Indians, or any indigenous people, it is essential to start with the Ancestors. Our Ancestors are vital to the Indian world-view, and are held in as high regard as if they were alive today, and walking among us.
Our Ancestors are our constant witness and companion. They know everything. They are part of us, as we are part of them. In this way, an American Indian is never a solitary or lonely individual. Existential angst is unknown. We know who we are and we are never alone. We are part of something greater than ourselves.
This makes us responsible. An entire family or clan is responsible for any act of violence of any of its members, not only in the present and the past, but even into the future. Honor is not purely individual, it exists among individuals of course, but it also incorporates our immediate families, our clans, the Ancestors, and extends out to include the entire Universe.
An American Indian is aware that if disgrace or dishonor is brought upon oneself, then our Grandmother Earth has been insulted as well. These beliefs and principles are real. They are based on the clear and obvious connection between ourselves and the natural world that nurtures and supports us in every moment of our existence. Our connection to the Ancestors guides our actions in every situation.


THE GLOOMY REALITY OF THE PATRIARCH

Russell Means
Sell a country! Why not sell the air, the great sea, as well as the Earth?...How can we have confidence in the white people? When Jesus Christ came upon the Earth you killed Him and nailed Him to the cross... Where today are the Pequot? Where are the Narragansett, the Mohican, the Pocanet, and other powerful tribes of our people? They have vanished before the greed and oppression of the white man, like snow before the summer sun...the bones of our dead will be plowed up, and their graves turned into plowed fields...
Tecumseh, Shawnee, 1811

Patriarchy is imperialism—oppression and exploitation of “the other” began as soon as patriarchy reared its ugly head over 6,000 years ago. Patriarchs are masters at justifying any and every kind of monstrous misdeed—we grew up learning in school about the evil Puritans and how they extracted false confessions from suspected witches” via the dunking stool and other tortures...and now suddenly waterboarding and other forms of torture are a good idea when applied to suspected “terrorists”—even though all evidence refutes the effectiveness of such techniques. You can say this for the Patriarch—he certainly is consistent in his irrational inconsistency.
Science is the religion of the Patriarch. This is not to be confused with Indian Science, which is based on gleaning truths from observing the natural world in action. There’s nothing natural about the science that supports the monumental misdeeds and injustices of the patriarchal system. Like any religion, the Patriarch’s version of “science” is replete with ritual, dogma, sacrosanct texts, articles of faith. These are all tools that are used to reinforce patriarchy. Scientists rip apart monkeys and dogs for research. How is this acceptable to anyone with the slightest shred of “humanity”? 
Science is utilized as a weapon by the Patriarch, in the hands of the Patriarch science becomes a killing machine. The nazis prided themselves as extremely scientific—at what cost to their humanity? Scientific research runs rampant, and yet to what end? Human lifespan is increasing incrementally but still falls short of indigenous societies—cultures famous for longevity around the world today are not in scientific societies, but are in places where people live very naturally. In scientific societies the aged are housed in inhumane warehouses, alzheimer’s and dementia are increasing. Parkinsons disease never existed before the onslaught of the Industrial Revolution.
Today, protestors of scientific research are called terrorists, and grouped with those who would destroy the very fabric of society—and yet it is scientists themselves who are the only group that threatens to truly destroy Earth’s balance of life. Indigenous people lived innumerable centuries without imbalance or destruction, then in only 6,000 years of patriarchy Earth has been brought to the brink of total destruction.
In patriarchy, mass murder and destruction of every kind of life is justified by the benefits to the privileged few at the very tip of the food chain. Wall Street is no different from all the tyrannies and kingdoms of history.
 
LAKOTAH MORNING THANK-YOU PRAYER

O holy Great Mystery, thank you for this day.
I thank you for the Universe, which is our tabernacle, our house of worship.
Thank you for the Star People, who watch over our water and all that lives, and give us direction and a place in life.
Thank you for the Moon, which also watches over the water and purifies the women naturally.
Thank you for the water.
Thank you for our sacred Grandmother, the Earth, mother of all living beings, for they are our relatives.
Thank you for the East Wind, which brings the Morning Star which gives us the dawn of a new day, so that we will not repeat the mistakes of yesterday. The East Wind brings a newness into our hearts, minds, bodies and spirits, renewing the spirits of our sacred Grandmother, the Earth and of all our relatives.
And thank you for the Black Tail Deer People, who live in the East and watch over us.
Thank you for the South Wind, which brings warmth and generosity to our hearts, minds, bodies and spirits, as well as to our sacred Grandmother, the Earth, and to all our relatives.
And thank you for the Owl People, who live in the South and watch over us.
Thank you for the West Wind, which gives us the lightning and thunder spirits, which bring the cleansing and refreshing rains for our sacred Grandmother, the Earth, and all our relatives, and which brings cleanliness and refreshment to our hearts, minds, bodies and spirits.
And thank you for the Buffalo People, who live in the West and watch over us.
Thank you for the North Wind, which brings strong and enduring winds that give our sacred Grandmother, the Earth, and all our relatives strength and endurance, and brings strength and endurance to our hearts, minds, bodies and spirits.
And thank you for the Elk People, who live in the North, and watch over us.
Thank you for all the winged beings of the air for their teachings, their generosity and their sacrifices. Thank you especially for the eagle, who flies the highest, sees the furthest, and is faithful to its mate.
Thank you for the four-leggeds, who give us so much and teach us so much, for their sacrifices and sharing.
And thank you especially for the buffalo, because as the buffalo goes, so go our people.
Thank you for all our relatives who crawl and swim and live within the earth, for their sacrifices and sharing and their generosity. Thank you for all their teachings and for everything that they give us.
Thank you also for all the green, growing things of the Earth. They teach us so much and give us so much. Thank you for their sacrifices and for their sharing.
Thank you especially for the tree with the whispering leaves, for its strength and independence and its teachings. And thank you for the sacred Tree of Live, which we must nourish and care for to ensure that it blossoms once again, allowing our people to live as they were intended.
Thank you for the salmon and the other fishes, who teach that it is our birthright to return to our home.
Thank you for the spider, who teaches us the foibles of life in the guise of Iktomi, the Trickster.
Thank you for each of the sacred ceremonies brought us by the holy White Buffalo Calf Woman.
Thank you for our purification lodge, which enlightens us with understanding of purification and cleanliness.
Thank you for the Sundance, which allows men an opportunity to comprehend the miracle of new life by sharing, in a small way, the experience of childbirth.
Thank you for the Crying for a Vision Ceremony, which permits us to recognize a positive and independent road to follow throughout life.
Thank you for the Making of Relatives Ceremony, which allows us to bring new citizens into our nation, our family, our clan.
Thank you for the Keeping of the Spirit Ceremony, which allows us the privilege of showing respect for our ancestors, and brings the community together to share and celebrate the deeds of the departed.
Thank you for the Throwing of the Ball Ceremony, which brings the community together as one heart, one mind, one spirit, one body.
Thank you for the Making of Woman Ceremony that allows girls and young women to aspire to being worthy of the universe.
Thank you for the healing ceremonies and sweet medicines produced by our green relatives who grow. Together they care for the infirm, the crippled and the sick.
Thank you for the soil, for the clouds, for the white blanket that comes to cover our Grandmother, the Earth, in the time of cold.
Thank you for the sacred colors, together representing everything that is worthy in life, and individually teaching us so much.
Thank you for the wind that travels in a circle, for it teaches us respect and wonder and awe.
I thank you for everything that is holy and sacred and good.
We are all related.
Lakotah Morning Prayer

In traditional Lakotah society, the husband wakes at first light, in the early pre-dawn. He doesn’t speak, he doesn’t wake his wife sleeping beside him. He goes outside, alone, and speaks the Lakotah Morning Prayer with the Morning Star when it is the only star left in the dawn sky. Speaking the Morning Prayer clears the mind of all worries and anxiety, and makes a person aware of his place in the mosaic of life. It humbles you.
Ready to start the day, the husband turns back inside the Tipi, and goes and combs his wife’s hair. Neither one speaks a word. The husband’s first interaction of the day with his wife is a very sacred exchange. Hair is very important as it grows from the head, where the brain resides. Hair holds memory. It is only cut when one is in mourning. This first exchange between husband and wife is a caressing touch, on a sacred part of the body.

Russell and Pearl Means
 Russell Means, an Oglala Sioux, as a young leader of the American Indian Movement who helped resuscitate Indian nations throughout the hemisphere, had the privilege of learning traditional Lakota ways and knowledge from Elders who were steeped in these ancient teachings. Russell died Octdober 22, 2012, at the age of 72. His wife, Pearl, carries on the task of passing along this timeless and timely wisdom to a world starved for balance and truth. The book, co-written with Bayard Johnson, can be ordered from Amazon.com, BarnesandNoble.com and most anyplace books are sold.

Poemas desde el Manicomio: por Leopoldo María Panero Ü

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Poems from the Insane Asylum: by Leopoldo María Panero Ü

Cuatro Poemas/Four Poems en traducción/translated por/by Arturo Mantecón
El loco

He vivido entre los arrabales, pareciendo
un mono, he vivido en la alcantarilla
transportando las heces,
he vivido dos años en el Pueblo de las Moscas
y aprendido a nutrirme de lo que suelto.
Fui una culebra deslizándose
por la ruina del hombre, gritando
aforismos en pie sobre los muertos,
atravesando mares de carne desconocida
con mis logaritmos.
Y sólo pude pensar una alucinante batalla
y que mis padres me sedujeron para
ejecutar el sacrilegio, entre ancianos y muertos.
He enseñado a moverse a las larvas
sobre los cuerpos, y a las mujeres a oir
cómo cantan los árboles al crepúsculo, y lloran.
Y los hombres manchaban mi cara con cieno, al hablar,
y decían con los ojos «fuera de la vida», o bien
«no hay nada que pueda ser
menos todavía que tu alma», o bien
«¿cómo te llamas?»
y «qué oscuro es tu nombre».
He vivido los blancos de la vida,
sus equivocaciones, sus olvidos, su
torpeza incesante y recuerdo su
misterio brutal, y el tentáculo
suyo acariciarme el vientre y las nalgas y los pies
frenéticos de huida.
He vivido su tentación, y he vivido el pecado
del que nadie cabe nunca nos absuelva.

The Madman

I have lived, ape-like, in the slums
I have lived in the sewer drain, carrying off the feces
I have lived two years in the City of the Flies
and learned to nourish myself with what I discharge.
I was a serpent slithering by the ruins of man
shouting out aphorisms, standing atop the dead
crossing oceans of unknown flesh with my logarithms.
And all I could think of was an hallucinatory battle
and that my parents seduced me
in order to execute the sacrilege
between the elderly and the dead.
I have taught the maggots how to move upon corpses
and women to hear how trees sing to the twilight
and how they weep.
And men dirtied my face with mud when I spoke
and they would say with their eyes: “Get out of life!”
or else would say: “There is nothing that could ever
be less than your soul”
or else: “What is your name?” and: “How dark your name is!”
I have lived the blanks of life
its equivocations, its oblivions, its incessant oafishness
and I remember its brutal mystery
and its tentacle caressing my belly and my buttocks
and my feet frenetic for flight.
I have lived its temptation, and I have lived the sin
of which no one will ever absolve us.


~ ~ ~ ~ ~ ~

A book launch will be held at the Bonnafont Gallery,
946-A Greenwich Street, in San Francisco on May 8,
at 7 p.m. with readings of Panero by his translator,
Arturo Mantecón, and dramatic performances of Panero
by dithyrambic poet Gilberto Rodríguez. The book is
available from Editions Michel Eyquem, and the usual
 other sources for books. For more readings, go to:


Parábola del diccionario

Una palabra reenvía a otra palabra, un sentido a
otro sentido: el sentido se extiende como la
cabellera de una dama rubia, en la orilla,
tocando el mar y los barcos.
Es así que la palabra, para no morir en otra
palabra, se disuelve en ceniza.
Y un hombre muere: un hermano mío, un semejante
que reenvía a otro semejante, ya que la categoría
de hombre es universal, y se extiende como una
larga cabellera, hasta tocar las estrellas
Pero la luna resplandece en las tumbas, y un
perro ladra en la hora en que un hombre muere.
Preguntadle a un perro: ¿qué es la locura?
y ladrará tres veces.
Pero volviendo a la pregunta sobre sentido,
éste, como el Tao supo, escapa al decir, esto es que el
sentido no es una figura del discursco.
El único significante es la muerte, que es,
al decir del estructuralismo, la mayor figura del
discurso, porque es palabra de Dios.
Un pelicano escupe sobre mi boca, y un pez ansía
en mi mano: como dice el diccionario: «ansiar: desear
con ansia», como cuando el perro ladra.
Pero recuerdo una vez Antonio me llamó
Humphrey Bogart: «con su gabardina hueca», como dice
él en uno de los poemas de su libro dedicado a su
amor, Olga, cuya cabellera se extiende sobre el papel.


Parable of the Dictionary

One word leads to another word
one meaning to another meaning:
meaning extends itself
like the tresses of a blonde lady at the seaside
touching the sea and the ships.
Thus it is that the word
so as to not die in another word
disintegrates into ashes.
And a man dies: a brother of mine
a fellow man leading to another fellow man
since the category of man is universal
and it extends itself like long tresses
until it touches the stars.
But the moon shines resplendent upon the graves
and a dog barks in the hour in which a man dies.
Go ask a dog: What is madness?
and it will bark three times.
But getting back to the question concerning meaning
this, as the Tao knew, eludes expression
this is because meaning is not a figure of discourse.
The only signifier is death, which is
according to structuralism
the main figure of discourse
because it is the word of God.
A pelican spits on my mouth
a fish lusts in my hand:
as the dictionary says: “to lust: to yearn with desire”
like when the dog barks.
But I remember that one time
Antonio called me Humphrey Bogart: “with his empty trenchcoat”
like he says in one of the poems of his book
dedicated to his love, Olga
whose tresses extend themselves over the page.

~ ~ ~ ~ ~ ~

Inédito de el último hombre

Valdivia tiene más hombres, más caballos
y árboles que escupen fuego y sangre:
ante la bestia de Valdivia el indio
tiene sangre hembra.
Valdivia tiene dioses para los que no cuenta
nada la sangre del hombre,
dioses como árboles sin savia
que llevan colgando de su cuello:
pero era la noche de Lautaro.
Y en la noche de Lautaro tras el árbol hay perros
y la luna ilumina el camino a los lobos.
Entra el hombre barbado, el español a saco
en nuestras casas y muestra su verga a las mujeres:
pero en la selva se pierde, en el laberinto
oscuro de Eldorado.
Hacen pues un camino con la sangre
entre los más oscuros árboles:
y que el hombre ahí se pierda;
porque era la noche de Lautaro.
En la noche de Lautaro el dios castellano
es menos que una víbora, y su cuerpo
es un pálido dibujo en la nieve.
Allí donde te dije que estaba Eldorado
está un artífice para labrar tu muerte:
En el tobillo desnudo están
las joyas que preguntas:
búscalas en la noche de Lautaro.

Unpublished Poem from the Last Man

Valdivia has more men, more horses
and trees that spit fire and blood—
faced with the beast Valdivia, the Indian
possesses female blood.
Valdivia has Gods for whom
the blood of man counts for nothing
gods like sapless trees
that he wears hanging from his neck
but it was Lautaro’s night.
And in Lautaro’s night there are dogs behind the tree
and the moon lights the way for the wolves.
Enter the bearded man, the Spaniard sacking
our homes and showing his cock to the women
but he loses himself in the forest, in the dark
labyrinth of Eldorado.
They make, then, a path with blood
between the darkest of the trees
so that the man will lose himself there
because it was Lautaro’s night.
In Lautaro’s night the Castilian god
is less than a viper, and his body
is a pale tracing in the snow.
There, where I told you Eldorado was
is a craftsman to carve out your death
on his bare ankle are
the jewels you ask about
search for them in the night of Lautaro.


~ ~ ~ ~ ~ ~

A mi madre
(Reivindicación de una hermosura)

Escucha en las noches cómo se rasga la seda
y cae sin ruido la taza de té al suelo
como una magia
tú que sólo palabras dulces tienes para los muertos
y un manojo de flores llevas en la mano
para esperar a la Muerte
que cae de su corcel, herida
por un caballero que la apresa con sus labios brillantes
y llora por las noches pensando que le amabas,
y dice sal al jardín y contempla cómo caen las estrellas
y hablemos quedamente para que nadie nos escuche
ven, escúchame hablemos de nuestros muebles
tengo una rosa tatuada en la mejilla y un bastón con
empuñadura en forma de pato
y dicen que llueve por nosotros y que la nieve es nuestra
y ahora que el poema expira
te digo como un niño, ven
he construido una diadema
(sal al jardín y verás cómo la noche nos envuelve)

To my Mother
(A reclaiming of a thing of beauty)

Listen in the nights to how the silk rends itself
and how the cup of tea falls to the floor
without a sound
like magic
you who have only sweet words for the dead
and who carry a handful of flowers
to wait for Death who falls from her steed
wounded by a knight
who seizes her with his shining lips
and who weeps at night
at the thought that you loved him
and he says:
“Come out to the garden
and contemplate how the stars fall so,
let us speak softly, so that no one shall hear us
come here, listen to me, let’s talk about our furniture.
I have a rose tattooed on my cheek
and a walking stick with a handle the shape of a duck
and they say it rains just for us
and that the snow is our very own.”
And now that this poem is breathing its last
I say to you, like a little boy,
“Come here, I have fashioned a diadem
(come out to the garden, and you will see how the night will enfold us).”


~ ~ ~ ~ ~ ~

A brief life of Leopoldo María Panero by his translator

Leopoldo María Panero is a poet and madman. He believes himself to be the reincarnation of Charles Baudelaire. He is, in his own words, as intelligent as Nietzsche, and he writes with the same sort of prophetic vehemence as did that great German philosopher.
Born in Madrid in 1948, the second of three sons born to the prominent poet Leopoldo Panero and Felicidad Blanc, his family was one of prestige and privilege, and he grew up in luxury.
When he was four years of age, little Leopoldo manifested an eerily precocious talent for performance poetry. His parents hosted regular soirées that were attended by some of the literary elite of Spain. One evening, Leopoldo emerged from his room and descended the stairs as though in a trance, in full view of the astonished company, dressed in a cape and tricorn hat and carrying a toy sword. In a voice so deep and sonorous that no one present could believe it was his, he announced that he was “Capitán Marciales” and recited a poem well beyond the capabilities of a child of four.
His rather frightened mother, at the urging of her guests, began to write his entranced recitals down. The following is his first recorded poem, created before he had begun to read and write:
The stars
The sea
a deep voice
a clear voice
Everything had awakened:
the trains, the houses...
a mysterious head
the mysterious hand
that appeared
in all the gardens...
This mysterious thing
appeared in every place.

His mother had him committed to an insane asylum in his late teens and ordered electroshock treatments to "cure" him of his paranoia and increasingly obvious homosexuality.
In spite of alcoholism and drug and addiction and having spent most of his life in mental institutions, he has amassed an astounding quantity of work: poetry, novellas, short stories, essays on psychiatry and translations. An anglophile, he has translated Edward Lear, J.M. Barrie and Lewis Carroll--a translation of "The Hunting of the Snark" into Spanish being one of his most striking accomplishments.
Paneo is currently an inmate in the psychiatric hospital in the city of Las Palmas, Isla Gran Canaria of the Canary Islands.

Arturo Mantecón, a graduate of UC Davis with a masters in philosophy, is a poet and fiction writer. His short stories have been published in The Americas Review, Café Bellas Artes, Bliss, and the Dunes Review and in various anthologies. His translations have been published in Poetry Now, Left Curve, and Skidrow Penthouse. As a translator of Panero’s work, he has published two books of selected poems by Panero: My Naked Brain (Swan Scythe Press, 2011) and the just-released Like an eye in the hand of a beggar (Editions Michel Eyquem, 2013).

PENSAMIENTOS LITERARIOS A column

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By Felipe de Ortego y Gasca

Editor’s Note: “Somos en escrito” is all about writing: the act of writing, the writing itself and the creator of the words. The essayist is eminently qualified to write about writing and with this essay opens a dialogue with our readers. Ask questions, comment, or submit your own thoughts on paper, as we attempt to learn more about literature and thus attract more Chicanos and Latinos to take up the art.

    This is an introductory column encouraged by Armando Rendón in which I advance my bona fides for a monthly column on literary matters for Somos en escrito: the Online Latino Literary Magazine.
    It occurs to me that most of my life has been suffused with books—all kinds of books: small books, large books and in-between books. My first books were those little blue books purveyed by Agustin Ayala, the Mexican peddler who brought not only those little blue books to our house but chocolate as well as other Mexican goodies. My mother and father were fond of including the ubiquitous Mexican spices whose fragrances were ever-present throughout our house. Catching the whiff of those spices when I entered the house I knew I was home. That assurance nourished and sustained my joi de vivre. Still does.
    My mother and father were a lettered couple—in Spanish. Though they had had limited formal education in Mexico, their intellection betrayed their humble origins, dwelling and agrarian manners drawn from the roots of the Mexican soil they talked about constantly and sang paeans to with nostalgic songs for a passing generation. Canciones de la tierra (songs of the earth) my mother used to call them, oftentimes concealing a lagrima at the corner of her eyes when she heard the refrain of the song que lejos estoy del cielo donde nací (how far I am from the sky where I was born).
    I grew up with Mexican songs and Mexican books. By the time I was 10 I had read many books in Spanish, including Dick and Jane in English. In those growing-up years during the Great Depression (1932-1940) in Texas and Chicago I was unaware of the Americanization process American society was putting me through (as a mexicano, that is). My investigative piece on “Montezuma’s Children” (The Center Magazine, November/December 1970) was still 40 years in the future, a work featured as a Cover Story for The Center Magazine and read into The Congressional Record 116, No. 189 (Novem­ber 25, 1970, S-18961-S19865) by Senator Ralph Yarbrough (D-Texas) who recommended it for a Pulitzer. In 1971 it received a John Maynard Hutchins Citation for Distinguished Journalism.
    We were a frijoles and tortilla family. Pushing and scooping the food on my plate with fragments of tortillas in both hands, there was always a book in front of me. I was an inveterate reader. I read the print on cereal boxes, anything. My mother made sure we all had library cards; my father made sure we had tortillas and frijoles.  My mother was a natural teacher; she had a teaching style that John Dewey would have approved of. Whatever I read she would ask me to explain to her. Today in these entropic years of mine, I’m saddened that my mother and father did not survive to see the success they were preparing me for as their first-born in the United States.
    It was not for lack of intellection that I quit school after completing the 9th grade. It was World War II. I joined the Marines when I turned 17 in 1943, a dark year of the war we were still not sure we would win. That fall I should have been a Senior. Had I been I might have stayed in school to finish.
    Unfortunately as a Spanish-speaking mexicanowhen I started First Grade, I was held back to repeat the First Grade because I couldn’t get the hang of the English language. At home we spoke only Spanish. And our English-only-speaking teachers had no training in how to teach the linguistically different student. My work on The Linguistic Imperative in Teaching English to Speakers of Other Languageswould not be published until 1970 by the Center for Applied Linguistics in Washington, D.C.
    Humorously I explain that our English-speaking teachers believed in the “Acoustic Theory” of language instruction. They believed that having uttered English words, they would waft through the air in the room and upon reaching the ears of their Spanish-speaking students the English words would be understood by them. Bilingual Education and the Bilingual Education Act I worked (with others) to pass in 1968 with the efforts of Senator Ralph Yarbrough (D-Texas) was still in the future. When I reached the 4th grade and still had trouble with the English language, I was held back once more. The Marine Corps saved me. It never held me back.
    By the grace of God I survived World War II as a Marine. And as a World War II veteran on the GI Bill I was accepted without a high school diploma at the University of Pittsburgh in the fall of 1948. Pitt was my intellectual cuna. I pursued an education in Comparative Studies—literature, philosophy and languages (English, Spanish, French, Italian, and Russian). I chose the Master of Arts in English (University of Texas), though I could just as easily have chosen it in Spanish and French. I pursued the Ph.D. in English (British Renaissance Studies) at the University of New Mexico. When I received the Ph.D. in English there, I was the first Mexican-American to receive the doctorate in that discipline at the University of New Mexico.
    Since 1952 when the New World Society of Pittsburgh published The Wide Well of Hours, a chapbook of my poetry in English, I’ve written fairly consistently. My second chapbook of poetry (in Spanish) was published in 1964 by the Paso Del Norte Press in El Paso, Texas. Other works followed, like The Stamp of One Defect: A Study of Hamlet, Backgrounds of Mexican American Literature (first study in the field), We Are Chicanos first critical anthology of Mexican American literature published by Washington Square Press, Chicanos and Social Work Education (with Marta Sotomayor), Chicanos and American Education (with Marta Sotomayor), and many more as well as hundreds of critical essays and articles on public affairs. My essay on “The Chicano Renaissance” (Journal of Social Casework, Maya 1971) has become a landmark work in Chicano literature.
    With Dan Valdes, in 1972 I signed on as Founding Associate Publisher of La Luz Magazine, first national Hispanic public affairs magazine in English published monthly in Denver, Colorado. Statistics at the time indicated that the preponderance of American Hispanics sought their news in English. There were plenty of magazines for American Hispanics published in Spanish. La Luz was plowing new ground.
    Because of the status of print technology in 1972, Dan Valdes sustained the magazine out of his own funds and what revenue we raised in advertising. At its peak, La Luz Magazine reached 500, 000 readers. When Dan died in 1982, I sold my shares of the magazine to other stockholders. During my time with La Luz, I wrote a monthly column entitled “Mano a Mano” as well as editorials in almost every issue. Many Chicano writers had their first works published in La Luz.The principal difficulty in keeping La Luz afloat in those first years was convincing advertisers that the Hispanic market could be reached effectively in English. In this regard, La Luz Magazine was ahead of its time.
    In 1983, while working in Washington, D.C., principally in the Office of the U.S. Trade Representative (Clayton Yeater), which is part of the Executive Office of the President of the United States, I joined a group that organized The National Hispanic Reporter. I was appointed Publisher and Editor-in-Chief. Here again I wrote and published extensively in The National Hispanic Reporter. This too was an effort to reach American Hispanics who sought their news in English. I sold my shares in this enterprise in 1992, returning to my roots in academia.
    As with La Luz, The National Hispanic Reporter was ahead of the curve in convincing American advertisers that the way into the American Hispanic market was through English. None of the efforts of La Luz and The National Hispanic Reporter were intended to diminish the importance and significance of Spanish language efforts to reach American Hispanics who sought their news in Spanish.
    I’ll close with news that Oxford University Press will include my article on “Spanglish” in Language: A Reader for Writers, December 2013. Many of my critical literary pieces have been published by major national and international  journals.

Note: “Spanglish” was first published in Newspaper Tree, April 11, 2008; posted on Hispanic Trending, April 11, 2008. Discussed on National Public Radio’s Way With Words with Martha Barnette and Grant Barrett, April 11, 2008, posts 213. Posted on American Mosaic Online: The Latino American Experience, hosted by Ilan Stavans, Greenwood Press, May 23, 2008; posted on ChicanoNews.net, May 29, 2008).

Felipe de Ortego y Gasca, Ph.D., Scholar in Residence, Department of Chicana/o and Hemispheric Studies, Western New Mexico University, was the Founding Director, Chicano Studies, UT El Paso, 1970-72.




Rainbows and Mariposas

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By Mike Torres

As the church bells chimed eight overhead, she walked into the church to say her confession, like she did every Wednesday. She stopped and dipped two fingers in the holy water and solemnly made the sign of the cross. Then she adjusted her black head covering. When she reached the front of the church she looked up at the cross with the crucified Christ hanging over the altar. She bowed her head, mouthed a quiet prayer and genuflected slowly. As she stood back up she again made the sign of the cross, but this time she kissed the side of her thumb when she finished.
She turned and walked toward the confessional. Both doors on either side of the priest’s cubicle were half open. She could see a dim light creeping out of the bottom of the middle one, so she knew the priest was inside, waiting.
She hoped it was Father Antonio since she preferred saying her confessions in Spanish. She entered the confessional on the right and kneeled on the wooden platform. She stared at the wooden lattice and waited for the padre to slide open his screen so she could begin.
Father George smelled her even before he heard her kneel. He looked at his watch, a little after 8 on Wednesday; he knew it was the Señora Martinez before he even slid his screen open. She was here every Wednesday, rain or shine. And she always reeked of mothballs. The odor permeated the confessional booths, and it almost made him physically ill every time he heard her confession. Strangely, the scent always seemed to follow him for the rest of the day. 
He slid back his screen. The light filtered through the lattice and gently illuminated Señora Martinez in her black dress and lace head covering. He could see her rosary hanging around her neck.  
“In the name of the Father, the Son, and the Holy Spirit, may God bless you and be with you, my Child.”
“Ay, it’s Father George. No le hace. I’m still going to confesar in Spanish. He needs to learn, ¿no?” she thought.
“Perdóname Padre, pero he pecado,” she began. But she just couldn’t do it, she couldn’t say it all in Spanish, and be that mean to the gringo priest. She also feared that if he didn’t understand her he might not give her enough penance to fully absolve her of all her sins.
“Forgive me Father, for I have sinned,” she started over.
Why do they keep sending all these young priests that know so little Spanish to help old Father Antonio?” she thought.
“My last confession fue miércoles of last week. Since then I have committed numerous venial sins and 8 mortal sins.”
Father George almost laughed when she said the number of mortal sins she had committed in the past week. He coughed to try and cover his amusement. But he had heard her confessions a few times before and knew how serious she was being.
“Excuse me. Sorry, please go on.”
“Of the 8, cuatro were taking the Lord’s name in vain. Padre, es que I say “Ay Dios” when I am surprised or cuando tengo miedo. Perdóname, I said it again, right now, as I was explaining it to you, Padre. So make that cinco veces that I took His name in vain.”
“Señora, what scares you so much that you to take His name in vain?”
“It’s a bad habit, Padre. Por ejemplo, say I am watching my novelas on the TV and I see una araña, a spider, climbing the wall in a corner, that’s when I say it. No me gusta los spiders! Or if I go throw the basura outside and one of the gatos comes running out from under the casa, it surprises me and, tú sabes, I say it.”
“Well, it’s very important that you find something else to say, that does not cause you to sin.”
“Sí yo sé, yo sé. I must work on it.”
“And of the other sins?”
“Dos eran that I coveted my neighbor’s goods. Es que la Señora Jimenez got the washing machine that I have been saving money for para más de un año! And poof! Just like that, el Sears truck pulls up to her casa el otro día and they unloaded a washer and a dryer, también. So, I was tan celosa, very jealous. I coveted both the washer and the drier. I wished they were mine, instead of hers. Y los otros dos were commandment numero ocho, I beared false witness against my neighbor.”
“And how did you do this?”
“Well, it’s a long story and it involves Señora Perea…and the truth is I don’t like her, not anymore. And yo sé que I should love everyone, como it says in the Bible, pero I struggle con ella. She’s been mi vecina, my neighbor, for a long time and we were very good friends growing up, when we were jóvenes, but then…well, time and other things got in the way and since then we have never really gotten along, to be honest we don’t even acknowledge one another. Anyway, el otro domingo, she was working in her jardín, her garden, on the Lord’s Day, mind you. To make matters worse she was out there in a skirt that didn’t even reach her knees and sin medias, no hose, to cover her legs and in sandals! She also had on a sleeveless blouse that left little to the imagination. Padre, when she reached down to pull the weeds you could see half of her fancy lacy bra. Sin vergüenza, I tell you. It was shameful. And this, right after she went to misa! Anyway I called both Señora Jimenez and Señora Castillo and told them to look out their windows to take a look at her. I think I called her a bad name too, like vieja cabrona. Quizás something else, pero you get the picture, ¿no?  So you see Padre, I beared false witness against her, twice. For these and all my other sins I am truly and heartily sorry.”
Father George took a deep breath; the mothball stench was starting to make him nauseous. He wasn’t sure he could continue much longer so he started to say a blessing before giving Señora Martinez her penance.
“Perdoname Padre, but there is something else I need to talk to you about today. ¿Está bién?”
“Sure. I’m sorry, Señora. Please continue.”
Dear Lord, please help me to fight this overwhelming wave of sickness that I am feeling. Help me to ignore the mothball stench that is assaulting my senses. And please give me the strength to make it through her confession today. In your name, I pray. Amen
“Sueños, the most amazing sueños, Padre.”
“Dreams?”
“Si, sueños de un arco iris y mariposas en la luz de la luna.”
“Señora, please I do not understand.”
“Rainbows and butterflies in the light of the moon. The dreams feel so real, and parts are tan bonitos.  It is night, and I am walking barefoot in the desert, can you imagine? Sin zapatos, but I walk with no fear, of anything.
“The moon is bright and full overhead and my skin tingles as the light bathes me. There is magia in the aire, magia blanca. I can feel it. Magic de la luna. In the distance lightning flashes and thunder rumbles. I can smell rain. I walk toward the storm, slowly, and when I look down, Padre, ay tengo vergüenza even telling you. Mira, I feel myself blushing even thinking about telling you, but I must. Padre, it is shameful, but when I look down I am completely naked, ¡desnuda te digo!”
It was at this point that Father George could not fight it any longer; he was going to be sick. And no amount of prayer, or deep breathing, was going to prevent it.
“Señora, forgive me. I….do not feel well. Please excuse me I must leave for a while. I will be back as soon as I can. I’m sorry.”
She heard him get up quickly, open the confessional door, and run out the side entrance of the church. She could hear him retching just outside the door. She hoped he had made it to the bushes and that he was not making a mess on the sidewalk.
“Ay Dios,” she whispered to herself, “pobrecito Padre George.”
She shook her head in anger and disappointment, as she realized what she had just said. Now she would have to confess this new sin before she could tell him about the rest of the dream. Señora Martinez waited patiently for him to come back.
Eventually she heard the side door of the church open and he returned to the confessional booth.
“Señora, again I apologize. I don’t know what came over me. Please go on.” And even though she could smell the odor of a breath mint, it did not fully cover the sourness of his breath.
“¿Estás bién, Padre?”
“Yes, I feel much better now.” He was lying to her, because the odor of the mothballs was already beginning to turn his stomach again.
“Gracias a Dios. Pero before I go on about el sueño, I must confess that I said it again, Padre. When I heard you outside getting sick, it slipped out. Tengo que confesar that I took the Lord’s name in vain, otra vez. You see Padre, it’s a very bad habit.”
“So it would seem, Señora. But back to your dream, other than you being naked, what is so concerning to you?”
“Well, so I keep walking towards the storm and the rain drops gently begin to fall all around me. I smell the wet tierra, and it reminds me of my childhood. I cry out to God asking him to let the lluvia wash me, cleanse me of all my sins, and that is when the warm rain begins to fall on my head and I am baptized, again. I feel a heaviness leave my soul and my skin glows dimly in the moonlight. In the distance the thunder rumbles again, but this time there is a voice in the thunder, a voice that tells me que my pecados are forgiven. I make the sign of the cross and fall to my knees as I thank God for his eternal love.”
But the voice continues, “Get up my hija linda, my beautiful child. And witness los milagros, the miracles, that I have made for you this night.”
“And so Padre, I stood as mi Dios commanded me to and that’s when I noticed that the rain had stopped. And there in the moonlight was the most beautiful bush I have ever seen. It is every color known to man and some that yet to have been imagined. It’s moving, as if a gentle breeze is blowing its branches, but I feel no wind. And as I look up there is a rainbow, an arco iris, that arches over the bush. Un arco iris at night, it’s impossible, and yet there it was. A beautiful rainbow glowing in la luz de la luna. I gasp in amazement and wonderment at the miracles only He is capable of creating. And it is at that moment that the bush comes alive, the colors rising up, fluttering towards me. Because you see Padre, it is not a bush, it’s thousands of mariposas, beautiful butterflies, that caress every part of my body with their silken wings as they colorfully and silently flutter around me. I dare not breathe, for fear of breaking the magic that surrounds me, y tengo miedo that my breath will shatter their delicate wings. And then as a few of the larger mariposas brush my face with their wings I realize I am crying, and that their wings are tenderly wiping away my tears. Then suddenly they begin to slowly circle up towards the heavens, and I can breathe again. I watch them as they continue and realize they are flying to the top of the arco iris, y la luna works her magic again. Both the rainbow and the mariposas
seem to breathe life and color into one another drawing from the power of the moon. It is the most beautiful scene I have ever witnessed, Padre. I yell out to mi Dios, thanking Him for each of the milagros that He has shown me esta noche. Miracles created for me and me alone. Then there is a flash of lighting and a rumble of thunder in the distance and I know, I can feel it in my corazon and en mi alma, que es mi Dios accepting the praise and thanks I have given Him.”
“So Señora, what is the problem you have with the dream? It’s a wonderful dream, yes?”
“Si, pero….there is more to tell, Padre.”
My God in Heaven, I am sorry to be such a bother today, and especially about the trivial matter of the odor of mothballs, but I again ask for Your strength to make it through the Señora’s confession without becoming ill again. Please Lord, allow me to finish this task.  In Your name, I pray. Amen.
With a heavy heart and an even heavier stomach Father George said, “Please Señora, continue. Maybe together we can figure out the significance of your dream.”
“Gracias, Padre. Well, I walk under the arch of the rainbow, and the colors remain, it is not like the daytime where the closer you get to the arco iris that it disappears, no… en mi sueño it is the opposite. The closer I get to it, the brighter it becomes and as I walk under it, the colors dazzle mis ojos. I have to shade them with my hand, that’s how bright they are. It is amazing, Padre. One huge butterfly reappears and comes and dances in front of me. I put my arm out, and it brushes my fingers but continues to flutter just ahead, leading me on. And there in the distance I see something illuminated by the moonlight. It looks like a headstone at first and for the first time I am afraid, tengo miedo, that it will have my name engraved on its stone surface, pero no, it is a cradle, a wooden cradle, rocking gently from side to side in the sand being pushed by an invisible hand. I walk up slowly, Padre, afraid to see what’s inside. But the mariposa leads me on, fluttering directly over it. And then with a burst of color it flies up, back into the heavens.  Y ahora, with all my strength and courage I force myself to take the final step and look into the cradle. And….” she paused and took a couple of deep breaths.
“Señora?”
“Padre, the cradle was empty except for a blue crocheted blanket, but when I looked on the wooden headboard of the cradle, ay Padre...”
Señora Martinez let out a muffled cry. Father George watched as she bowed her head and quietly began to cry. He saw her reach into her purse and pull out a tissue; she wiped her eyes, then her nose. He tried to console her. When she finally composed herself, he saw her neatly fold the tissue and place it back inside her purse.
“Señora, forgive me, but I need to ask, what was written on the headboard?”
“Padre, it was a name…Ascensión. El nombre of my still-born son. El niño que I never got to watch grow up, never got to…nada. He was gone before he arrived. The only child I would ever y nunca have, Padre…Ascensión.”
“I am very sorry, Señora. I cannot even begin to imagine how painful that must have been, and now to have to relive it. And this is where the dream ended?”
“Oh no, Padre. I fell to my knees in my dream and I cried like I have never cried before. My tears fell to the desert sand and where each lagrima fell a maize plant sprouted and began to grow. Before I knew it a small field of corn lay before me. Finally no more lágrimas would come. So I stood, and began walking through the field of maize.
“Y eso fue cuando I heard the cries. They were loud and seemed to come from beyond the edge of the field. There was no doubt that it was the sounds of a mujer giving birth. I could hear her panting for air, and that was when I noticed the corn plants were moving, swaying in rhythm with her breathing. Her breath was the wind, el viento, her screams echoed from all directions and filled my orejas with her dolor and suffering.
I continued to walk through the field and when I reached the edge there she was in the sand. I could only see the back of her cabeza. She was facing the opposite direction, her piernas were bent and spread, her knees were pointed up. Blood poured from her, but the desert sand drank it up. She took a final deep breath, gave a final grito, and the baby slipped out of her and onto the sand. It opened its mouth gasping for air and after what seemed like a long time, it took its first breath.  Then it let out a cry, announcing its presence into el mundo.
“The mujer reached down between her legs and gently picked up the crying baby and held him in her brazos.
“Milagro, I will name you Milagro. Because you are my miracle, the child they all said I could never have,” she whispered to her newborn son.
“Milagro’s cries filled the night.  He would not stop, no matter how the woman tried to soothe him; nothing calmed him, not even her breast. Then Milagro let out a great cry that was abruptly cut short. And suddenly la noche was so quiet that I could hear mi corazón, it was racing. Finally his mother looked up to heaven and let out a grito, her scream shattered the silence of the darkness. In the distance I saw the luna turn blood red in the night sky and the rainbow slowly fade until I could see it no longer.
The maize plants turned amarillo and began to wither. There was a rustling of whispers in the corn that continued to get louder and louder. The noise stirred a swarm of chicharras that rose out of the maize and encircled me from head to foot. They began to chant, Milagro se murió, Milagro has died… fue tú culpa, it’s your fault…Milagro se murió…Over and over they sang their haunting melody. I swung my arms wildly, trying to knock them out of el aire, so they would stop their canción.
I yelled out, “No fue mi culpa, it wasn’t my fault. How can you blame me? And still, they sang más y más y más…Finally, I could not tolerate their chant or their accusations any longer, and that is when I woke up, Padre, gritando con todo mi fuerza, que no fue mi culpa!”
“And did you recognize the woman, Señora?”
“Oh sí, there was no doubt who she was, era la Señora Perea, pero cuando she was much younger.”
“Señora Perea? The woman working in her garden that you talked about earlier?” asked the priest.
“Sí, the same, Padre. Why?”
“Well… I think…”
The priest took a deep breath, and continued, “Perdoname Señora, I think… that I’m going to be ill again. Please excuse me. I’m very sorry.”
She heard him get up quickly and run toward the side entrance of the church again. He barely had time to open the door when she heard him start to get sick. There was no doubt that this time, the mess was all over the sidewalk; there was no way had he made it to the bushes.
“Ay Di..,” she began, but this time she stopped herself from sinning again.
“Ay.. ay…ay,” she kept repeating. Then she waited patiently for Padre George to return.
He returned several minutes later, and again he tried to cover his sour breath with a mint. She winced slightly with the foul odor when he sat back down and exhaled deeply.
“Señora, again I apologize. I do not know what has made me so ill today,” he lied.
“Está bien, Padre. But before you left you were about to say something about my dream. ¿Qué era?”
“Yes…well, Señora I think that maybe the dream symbolizes something that happened between you and Señora Perea many years ago. Something that she or others blamed you for, something… that really wasn’t your fault, but that you have felt guilty about… have never really been able to let it go, to forgive yourself… I don’t know… is this making any sense?”
“Sí, Padre, it is.”
“So maybe Señora, your recent guilt for the sin you committed against Señora Perea, talking about her and judging her, caused the old feelings to stir inside of you and caused you to have these dreams, that were both beautiful and terrifying.”
“Of course! You’re right, Padre.”
“Señora, do you wish to go on, or would you like me to give you your penance and you can pray on this?”
“No, I need to go on, I do Padre. I just don’t like thinking about everything that happened. It is a tragic cuento, a story that started decades ago, I …”
Señora Martinez broke down in tears once again. Father George tried his best to console her. Eventually, she calmed and began to tell him the story.
“You see Padre, we grew up together, me and Señora Perea, aquí in this area, back then it was nothing more than a pueblo, a small farming community. My family grew green chile and algodón, cotton. Her family grew alfalfa and cebolla, onions. The small farms were next to each other, so our parents were good friends. Our fathers helped each other with their land and their crops. And our mothers spent a lot of time together in the cocina, preparing meals for both our familias and the people who helped us. The two of us watched and learned from our mamás, how to make tortillas, arroz, caldos, tamales, and the comida was always tan deliciosa. The smells that filled the kitchen when they cooked were amazing. My mouth is watering just remembering it, Padre.”
“I must admit, Señora, mine is too.”
“Ay Padre,” she giggled almost girlishly. “Anyway, we were the best of friends, amigas that were inseparable. As we got older, the friendship only grew stronger; we shared all the silly secrets that girls have. Time passed and before we knew it we were young women who would go to fiestas together and bailar late into the night. I was a good dancer, but she was something to see, so beautiful and graceful on the dance floor. Everyone stopped to watch her when she danced, and the men, they waited all night just for one dance with her. At times I was jealous of her, and all the attention the hombres gave her. Those were good times, Padre.”
“Yes Señora, it sounds like it. And was it your jealousy that caused the friendship to fall apart?”
“Oh no, Padre. We remained great friends.”
“Well, then…?”
“Patience, Padre, patience. Eventually we found suitors and both of us started making plans for our wedding days. I was married first, and she stood by me at the altar at my boda. It was a beautiful day. The ceremony, the comida, and the baile that followed were everything I imagined they would be. I would never be happier in my life than I was on that día, Padre. Never.”
“It sounds perfect, Señora.”
“It was, sí era, Padre. And a number of months later she was married. It was my turn to stand beside her at the altar. And that was also the day I told her I was with child. She was the first to know, my esposo didn’t even know yet. And so we had one final secret to keep, sadly that would be the last one we would ever share.”
“That’s too bad, Señora.”
“I agree, Padre. Three months after her wedding she announced she was also with child, and we were so excited for each other. By that time I was beginning to show and I remember her rubbing my stomach and saying a little prayer as she did so. I carried the baby into the final weeks of my pregnancy, and everything was fine. Then one day I didn’t feel the baby move, and I was very worried. I prayed and prayed that mi Dios would watch over me and my baby. I trusted in his power and grace. But when I still hadn’t felt it move on the morning of the second day I made my husband take me to the doctor. The doctor examined me and gave me the horrible news. He couldn’t hear the little corazón beating. He said he was very sorry pero que el baby was gone, que se murió. He said since I was so far along that I would have to go to the hospital and deliver the stillborn. I cried all the way. My husband tried to calm me, but there was nothing he could say that would help. I delivered the baby, it was a boy, and the nurse wrapped him tightly in a blue blanket with only a glimpse of his black hair and bit of his tiny face showing. I named him Ascensión. I held him in my arms for only a few minutes before I handed him back to the nurse. I cried until no more lágrimas would come. I fell asleep, exhausted and heartbroken. When I woke up, my husband was by my side, he took me home and I went straight to my bedroom and got into my cama and cried myself to sleep. I stayed in bed for days, Padre, mourning the loss of my son.”
“Señora, again I am sorry for your loss.”
“Gracias, Padre. It was a terrible time, probably the darkest days of my life. Señora Perea came by a few times to check on me, but I told my husband that I didn’t want to see anyone. And even though he disagreed with me, he respected my wishes and turned her away. Finally, one day I agreed to see her. She came into my bedroom, sat on the edge of my bed, and gently stroked my hair, trying her best to console me. But I couldn’t even look at her. Seeing her large belly and knowing she was close to delivering her own child made me even more triste than I already was. And Padre, if I am completely honest, I was tan celosa, so jealous, that I hated her at that moment. Hated that she was going to have a baby, and that mine had been taken from me. I was happy when she left. And eventually, I started living again, slowly, día by día.”
“So Señora, did your hate and jealousy for Señora Perea also start to go away?”
“Sí, Padre, pero not completely, and not right away. I avoided her as much as possible. A month or so later, she had a son. The delivery was very difficult. I heard that there were times when the doctor wasn’t sure if either one of them was going to pull through, much less the two of them. Pero, miraculously both survived. Cuando salió el niño his face was negro, black, because the umbilical cord was wrapped tightly around his little neck, suffocating him. It took quite some time before the nurse and the doctor could coax even a weak whimper from him. Eventually, his lungs filled with air and he had let out a long, loud grito. And for hours after his birth he cried and cried, only stopping to take another breath so he could cry some more. She could not calm him no matter what she did. Finally, he took to her breast for the first time and he calmed down. As she looked down at his tear stained, red face she decided to call him Milagro.”
“Oh my, Señora. That truly is amazing. God really does work in mysterious ways!”
“Sí, es verdad. And so a few days later I had to force myself to go see her and the baby after they got back home. She was so contenta to see me, and even though Milagro was sound asleep, she took me straight back to his room so I could see him. I remember how lindo he looked lying in his cradle. She insisted that I pick him up and hold him, but I shook my head que no, that I didn’t want to wake him up. But she would hear nothing of it, and she started to reach down to pick Milagro up, so I could hold him. Padre, I still had tanto dolor, such pain, in my heart and mi alma, my soul, that I told her I didn’t feel well, that I didn’t want to make him sick. I knew I was going to start crying so I looked at Milagro in his cradle one more time and then I turned without saying another word and walked out of her house. I went straight home and got back in my cama and cried for horas before I fell asleep. Y sabes qué, Padre?”
“What, Señora?”
“That was the last time that the two of us have ever spoken to each other.”
“Really?! The last time?”
“Sí, Padre. Early the next morning when she went to check on Milagro and nurse him, he was dead, Padre. Se murió in his sleep. The vecinos heard her screaming and ran to her house to see what had happened. They found her huddled in the corner on the floor holding Milagro in her arms, still gritando. And shortly thereafter is when the chisme, the rumors, started. At first they were discreetly whispered from person to person.”
“I’m sorry, Señora, but what rumors?”
“That when I visited Milagro the day before, that I had given him el mal ojo.”
“Mal ojo?”
“Sí, Padre. The evil eye. That in my jealous despair I had cursed the child, and caused him to die.”
“Señora, that is not possible. It…”
“Padre, in our traditions and customs it is, sí es posible. Many bad things are blamed on people who have given the mal ojo to others. There are ways to overcome it, if you act quickly enough, but if not, horrible things can happen. Evil wins, Padre.”
“Did you defend yourself when you heard the rumors, Señora?”
“Si, cómo qué no? Of course I did. I did not give him el mal ojo. I wouldn’t even know where to begin or how to do such a terrible thing. And I said that, to whoever would listen. But once rumors like that start, they are difficult to stop. It is like a grassfire that is fueled by the wind. There were some that believed me, but many others who did not. The rumors went from whispers to terrible accusations. And like flies buzzing in the summer air, there was nothing I could say or do to stop them from following me around. People in town would stop and point at me when I went to the tienda or even to misa. They grabbed their little ones and shielded their faces from me.”
“That is terrible, Señora. People can be so cruel at times.”
“¡Sí, era horrible, Padre! I asked mi Dios for strength and guidance and I tried to let his will be my path. I did not apologize because I had done nothing wrong. I waited and waited for her to come to me and say she was sorry for letting the rumors spread, but she did not. Creo, Padre, that we both felt we were the victim, and neither one of us made the first gesture to the other. Time passed and …”
“Yes, time gets away from us, and it gets harder and harder to do what we should. It happens to all of us, sometimes when the wounds are still there, still fresh, that is the best time to say we are sorry, before the scars begin to form.”
“Sí es verdad. That’s true, Padre. Y ahora here we are, más than 50 years later, both of us childless, sin husbands, and still we have never apologized for the dolor we have caused each other. El amor, the love, we had for each other for so many years slowly smoldered into hatred. Ay, Padre, it is so embarrassing, tengo tanto vergüenza, that I allowed this to happen.”
“Well, it always takes two to tango, as they say, Señora.”
She laughed again, briefly.
“Y eso es el cuento, the whole story, Padre.”
“Wow Señora, that’s quite a story. It’s almost… I don’t even know what to say, except that I am sorry for all the loss you have suffered in your life, Señora. But I am proud that you have clung to your Dios and your faith, regardless of how difficult it has been.”
“Thank you, Father.”
“And now do you understand your dream?”
“Sí, Padre. I do. Dios has forgiven me, he forgave me a long time ago, and now it is my turn to forgive myself, ¿no?”
“Yes, Señora, and….?”
“Y también que es tiempo for me to forgive Señora Perea and to ask for her forgiveness, ¿no?”    
“Yes, Señora, just like God did in the beginning of your dream. Remember if we live with Love then it is truly amazing how beautiful and magical the world can be. You had a glimpse of that in your dream.”
“Sí, I did. Well, gracias Padre, for your insight y tú ayuda. I feel much better.”
“You’re welcome, and if there is nothing more…”
“No, Padre, that is all.”
“Then for your penance you will need to pray a rosary of the glorious mysteries, and more importantly you need to offer a sign of peace to Señora Perea the next time you see her, wherever that may be. Do you understand and accept your penance, Señora?”
“Sí, I do. And ya es tiempo, it is long overdue.”
“Señora, let us say the Act of Contrition together, before the final blessing.”
“Oh my God, I am heartily sorry for having offended thee…” he started in English as she began in Spanish.
“Señor mío, Jesucristo Dios y Hombre verdadero me pesa de todo corazón haberte ofendido….”
After they finished praying, Father George continued, “God, the Father of mercies… I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.”
“Amen,” she said as she made the sign of the cross, and then kissed the crucifix on her rosary.
She stood up, opened the door of the confessional, then went and sat in one of the pews to gather her thoughts. After a few minutes, she knelt on the padded wooden kneeler and began to pray her penance.
Father George stayed in the confessional as he reflected on the events of the morning and to say a couple prayers of his own. When he finished, he stood and walked out of the confessional. He nodded and smiled politely when he passed Señora Martinez as he left the church.

The following Sunday morning Father George was in the back entrance of the church, preparing to celebrate Mass. He was waiting for one of the altar boys to get his robe on so they could begin the service. He scanned the people in the congregation and saw Señora Martinez sitting in one of the back pews, unusual for her, since she always sat up front. He understood why when he noticed Señora Perea sitting in her normal spot, a pew in front and to the left of where Señora Martinez sat. He smiled. The handshake of peace would be very interesting this week, and he desperately wanted to witness it.
He performed a number of baptisms during the service, and except for the crying babies, the Mass had been uneventful. Finally the offering of peace was next and Father George was embarrassed about how excited he was to see what Señora Martinez would do and how Señora Perea would react to it. He had been watching Señora Perea throughout the service and he was positive that she had no idea that Señora Martinez was sitting behind her. And he had seen Señora Martinez become more nervous and fidgety as the Mass had continued. She was normally very still and solemn, but not today and for good reason.  
To ensure he had a good view of the drama, Father George said, “Today, I want to do something a little different during the handshake of peace. I want to go to the back of the church and offer peace to the people in the congregation that I normally never get to. Usually I only offer a sign of peace to the people in the first few pews. So excuse me as I walk to the back of the church.”
The congregation buzzed quietly as he started walking up the aisle. Since they had never seen this before, a number of them couldn’t resist turning their heads to watch him.
When Father George reached the back, he proclaimed, “Now let us offer one another, a sign of peace.”
The congregation started hugging one another, or extending their hands to their neighbors, as they said, “Peace be with you.”
Father George stood and watched as Señora Perea shook the hands of those around her, offering them a sign of peace, and then saw her turn around to shake the hands of those behind her. He saw Señora Martinez take a deep breath and then lean forward and extend her hand to her old friend. Señora Perea was taken aback, the surprise showing in her face, but her hand continued reaching out, instinctively, and then ever so slightly, she pulled it back, not quite sure what to do next.
Señora Martinez did not hesitate; she leaned forward a little more and extended her hand as far as she could. She looked her old friend in the eyes and said, “Manuelita, perdóname. And may the peace del Senor be with you.”
Señora Perea slowly, almost reluctantly extended her hand, and as the two women awkwardly held hands, she said, “Peace be with you también, LuzElena.”
Father George smiled as he watched the exchange; he hoped it was a start. He shook a number of hands as he worked his way back to the front of the church.
He saw Señora Martinez a few minutes later, as she stood in line to receive Holy Communion. She approached with a smile on her face, her hands slightly cupped, ready to receive the host.
He smiled back at her and said, “The body of Christ,” as he carefully placed the wafer in her hand.
To which she solemnly replied, “Amen.”

Mike Torres hails from Anthony, New Mexico, a border town about 2-1/2 hours from Silver City, where he now works as office manager of the Gila Regional Cancer Center. Mike is an up and coming short story writer, and we welcome this, his second contribution to “Somos en escrito".

“…his journey into the world of spirits”

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Extract from The Old Man’s Love Story, author: Rudolfo Anaya

Chapter 1

Oh, Lost

There was an old man who dwelt in the land of New Mexico, and he lost his wife. She died in his arms one night.
He sat at the side of her bed, held her fragile hands, pressed close to her, and listened to her barely beating heart.
“It’s time to stop breathing,” he whispered. “Tell your heart to stop. Your parents are waiting for you.”
Beyond the veil waited those who had gone before. Her mother and father, her grandparents, his parents, friends.
“There,” he said. “Take their hands.”
She listened, smiled at him, took one last breath, and slipped away.
“We lost her,” whispered the daughter who stood at the foot of the bed.
The old man nodded. Her spirit had flown, but even death could not diminish her loveliness. She had entered the night eternal as she had lived, gracefully.
A wind swept by, and she left the earth she loved so well— inevitable.
Her soul rose into a world of spirits, the realm of those departed. A universe of spirits, all the dead souls since time immemorial, a mourning wind that circled the earth.
These were the old man’s thoughts as he caressed her face and whispered, “I will always love you . . .”
He didn’t know just then that he was entering a time of grieving. He had found the strength to tell her it was time for her to leave, but now his thoughts troubled him. He remembered the words of a writer he admired: “Oh, lost and by the wind grieved. . . . Ghost, come home. . . .”
Gone. Yes.
“Where?” he asked, and turned toward a fluttering of wings in the room. Intimations of immortality, he thought.
He got up slowly, lit a candle, and placed it by her photograph. To light her way.
The house grew silent. Her daughters came and sat by her. Hushed telephone calls were made to family and friends. The attending nurse filled out forms.
His niece and her husband came and sat with the old man. Her grandchildren arrived, the old man’s sisters and their husbands, nephews, nieces. All gathered to mourn her passage.
That night and into the early morning, they kept her wake. The wake for his wife was not planned, but the burning candle and guests made it feel right.
They sang, “Bendito, bendito, bendito sea Dios . . .” A song for her spirit, just like the people sang long ago. It consoled the old man’s heart, and reminded him of velorios he had attended with his parents as a child.
Family and friends arrived to pray rosaries and alabados, kneeling by candlelight around the small, plain coffin. The kitchen bulged with food and drinks to sustain those who would pray until the sun rose.
Velorio, the word from vela, candle. Perhaps that’s why he lit the candle right away. He remembered— light the way. Her presence in the room.
A week later they held a beautiful celebration of her life instead of a funeral. Those she had known commemorated her life, friends sang “Amazing Grace” and “Red River Valley.” Later her ashes rested in an urn on the fireplace mantel. The old man moved into a new world, a deep silence.
At night he lay quiet in the bed they once shared, and he reached for her in the dark. Oh, lost.

Early one morning as the sun rose, he fed the dogs, then walked to the river. He called her name. The wind in the trees moaned, but did not answer. The river swept south, indifferent.
He walked in the neighborhood park and talked to her. He told her what he saw and felt.
“A lovely sky, the air is spring-fresh, look at those clouds . . .” He felt her nearby, next to him, in him.
In the small pond, a school of goldfish swam languidly. Ducks quacked. In the trees, birds sang. The world was moving on.
A couple passed by. He could tell they heard him talking to himself. He grew quiet, introspective.
An anguish deep in his soul sprouted and set loose suffocating tentacles. He had not cried since childhood, but now he cried. The loss he felt wracked his days and nights. He had entered a time of grieving, not knowing if it had an end.
He kept a journal recording his experiences of the sad season. He couldn’t understand, or didn’t want to accept, one of the most natural consequences of life: her death.
The old man had lived in the real world, he had tasted of the sacred and the profane, so why did he question life’s mortality? A season of death comes to everyone. His parents, family members, friends— gone. He had felt the presence of death when those he loved had been laid to rest. What could he not accept?
He could not accept the finality of his wife’s death. It wasn’t fair. It didn’t make sense.

Why? he asked. All those years together and now— empty space and silence.
Is she lost? Or am I the lost one? Why does the wind grieve as it sways the trees? Are those my cries I hear in the night? Are those my warm tears?
Love someone deeply, and the loss is insurmountable. They had been man and wife for many years, cleaving together. Now the sickle of death had severed the bond.
To ease the pain he told himself she was on a journey. She had entered the world of spirits. He would look for her in that world, communicate with her, find her.
He understood that everything in the world eventually dies. Even the earth is mortal. The pulse of life comes then passes away, touched by an eternal, universal spirit, God, the Great Mystery.
Life ends, like shining from shook foil.
He and his wife had lived an affirming life. A unity. They had been lovers in the bondage of mortality, and they would remain lovers even as death led them into the night eternal.
Grief became his journey, a new reality. Deep in his heart there was no consolation. Death’s wound was too deep.
“Why? Why?” he asked over and over, but there was no answer in the silence.
The answer must lie in the world of spirits, he thought. I need to reach her.
What would he learn from his journey into the world of spirits? What illuminations might ease the pain in his soul? His search would parallel her journey, and at some point in infinity the two must meet.
He would find her.

Rudolfo Anaya, a master of the cuento,was born in Pastura, New   
Mexico, in 1937 to Rafaelita (Mares), who hailed from a deeply settled, Catholic farming community called Puerto de Luna, and his father, Martin Anaya, raised by nomadic herders on the llano, theeastern plains of New Mexico. His groundbreaking first book, Bless Me, Ultima, 1972, was recently released as a full-length feature film. The Old Man’s Love Story, by Rudolfo Anaya, Copyright 2013, University of Oklahoma Press, may be ordered at: www.oupress.com, or by calling: 800 627-7377.


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