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Show | FALL 1993 4 -VENCEREMOS UCLA of Jorge Mancillas. - Indigenismo And Spirituality from page three tual affirmation of moral authority through By its very nature a hunger strike is a spiri- willingness to sacrifice. Spirituality provided a major source of strength to the hunger strikers, Maria and Cindy told me. At a time of discomfort and grave uncertainty, with death a plausible option, spirituality said: you are not alone. “Spirituality made them untouchable,” a sociology professor said “it gave them a power, a magic—I had never experienced this before.” The concept of indigenousness or indigenismo provided what might be called the framework for this spirituality. Both are a world view and a way of life, intimately connected. Although far from conventional religion, the two are not necessarily hostile: pre-Columbian gods may - co-exist with Catholic saints in spirituality. What matters is a sense of being connected to all life on the planet, no part superior to.another, in a relationship of profound humility rather than domination. Among the hunger strikers was Paztel Mireles, a 51-year old veteran of Mexican student struggles and now spiritual leader of Grupo Danzante Cuauhtemoc. One of several Aztec dance groups in LA.,, it is distinguished by its pledge to refrain from alcohol, to participate in study, and similar commitments that express its political-cultural character. Grupo Danzante and Conscious Student of Color provided the main leadership at the core of the UCLA struggle, with MEChA members playing an active role, according to Mancillas. In recent years indigenism (a frustrating term, since it's not an “ism” in the usual sense) and recognition of spirituality have become a growing trend among Chicano political activists. This resurgence has been accelerated by an ever-growing awareness that human beings must acknowledge and act on their inter-connectedness with all lifeor this planet will perish. Last year's anti-Quincentennial actions promoted awareness of the indigenous and the spiritual. From the San Francisco Bay area to Albuquerque, rallies and conferences organized by Latinos-including the 1991 National Chicano Youth Conference- have opened with a ceremony of indigenous inspiration. Such ceremonies can and do create an environment of openness, of coming closer, for the discussions and work ahead. Not everybody may feel personally comfortable with every ritual but few deny the positive, collective effect. For self-defined Leftists, the affirmation of spirituality corrects a long-standing tendency to neglect or deny a genuine human need that the Right has consistently exploited. Today's reevaluation of past Marxist and socialist strategies needs to include taking a hard look at this error. The Left cannot afford to repeat it... - Indigenismo can also serve to combat the internalized racism found among mestizo people—like Chicanos—that elevates the European and denigrates the Indian. For our youth, discovering they have roots in ancient, often advanced indigenous civilizations can help develop a new sense of who they are. “My ancestors invented rubber? Wow!” said one incredulous LA gang member to a youth counselor telling him about the Olmecs of pre-Columbian Mexico. Not that all young Raza are indigenismo or spirituality est Sergio Romero, the Cal State L.A. student, felt that spirituality had become very important. But “there's so much skepticism. Some call it 'voodoo,” and some say it's sacrilegious because it combines indige- nous with Catholic symbols or rituals. And 1 don't fully understand it myself—there are so many ways to achieve spirituality...” Conversations about these issues with eight radical activists in Los Angeles—all supporters of the UCLA struggle and almost all Mexican - American, left me with a range of opinions. They spoke to strengths they had seen during the strike, and also to pitfalls. Dr. Rudy Acuna summed up the comments: “There's both negative aspects.” e and bad, positive and Among the reservations expressed was a school teacher's concern Return of the Spanish Boy ancestry whereas in the case of By Dr. Rodolfo Acuña Reprinted from Mexicans, it has led to deny Somos Magazine June 1979 their Indian ancestry by claiming that they were Spanish. For hicano idealists of the sixties launched “a crusade for identity. In the early part of the decade, many activists succeeded in popularizing the term Mexican American in lieu of Spanish American and Latin American, which whites considered more acceptable instance, in the United States, New Mexicans built.a myth that they were full blooded Spaniards, descended from the conquistadores, in order to escape the racism of incoming to be more acceptable to them. -“Chicanos who not long ago opportunistically rode the Chicano movement to gain admittance to medical, law and professioanal schools have become pata today's Boys'.' a than Mera The latter was offensive to a large portion of the Anglo Community and teach balance rather than forms of domination including patriarchy. Though the mass media focused on male figures the UCLA hunger strike included vital involvement by women as strikers, speakers, negotiators, and in spiritual work such as that of professor Gina Valdef on the medical team and professor Laura Medina, they conducted prayers, blessings, and spiritual healing throughout. We cannot afford any movement force that denies women their full humanity; sexism remains all too strong among Raza, including youth. MECHA chapter is 90 percent female,” Sergio Romero said. “But that doesn't by itself reduce the sexism. A few women will speak out against it but alot won't. I think high students are more likley to do it. Machismo also means that we don't speak of gays and lesbians. There is an awareness of the issues'but MECHA as a natioal organiza- tion has never taken a stand against homophobia. It should. In general. the men are more reactionary and the women are more progressive about this and other issues. Chicana lesbians are more progressive see “UCLA” on page eight if “Hispanics” are larger in number than Blacks? Are they in competition? Many Chicanos are irritated by the abuse of some Black bureaucrats of the umbrella “minority” which, in essence, means Blacks. The many older Mexicanos viewed it as pejorative. Nevertheless, largely because of the zeal and - the energy of the activists, the term rooted itself. ln the late” seventieés, Chicano identity has again been changed, this time by Chicano bureaucrats who want to enhance their upward mobility and brokerage positión by creating the illusion that they have a national con- stituency. They have artificial- Slowly the vestiges of colonialism have been eliminated. This generation does not revere the lightness of color as did - past generation which associat- “In the name of progress, genocidal wars were launched upon the Indians.” ed beauty with lightness; “La nina es bolita aunque prietita.” “The baby girl is pretty even though she's dark.” The brown Chicanos to promote their self-interest. Being the largest group within this artificial coalition, they overwhelm Puerto Ricans, creating the same kind of friction that change the community's view takes place between Blacks who compete for federal and foundation monies. In the case of the youth went one step further and attempted to identify ficulty in accepting because sectors of the Mexican people. term hispanic is also opportunistic and is being used by more affluent Cubans, “Hispanic” gives them more “What does it matter if “Hispanics” are larger than Blacks? Are they in competition?” national forum mobility and «political muscle to further their anti-Castro propaganda. (For proof of the latter, read national “Hispanic” magazines such as La Luz and Nuestro which fear of losing their Cuban constituency and is beautiful movement helped of beauty. Youth in the sixties and seventies rejected the label “Spanish Boy” and proudly proclaimed their Mexicanism or Chicanismo. Overnight this has begun to change. Chicanos who not long ago opportunistically rode the Chicano movement to gain admittance to medical, law, and professional schools have become today's “Spanish Boy”. Chicano is the old way to them. Let's package Mexicans in the United States into a Bigger container and sell them for a higher price. They might even be given a Supreme Court Justice appointment, to alleviate the people's poverty. Not all of those who accept the Hispanic label are opportunists. Many are just thinking about its implications and consequences. There is no denying that Chicanos must enter into coalitions with other Spanish speaking groups. They have alot in common with Puerto Ricans—but, it is not their Spanishness. Puerto ly lumped all spanish-speaking Americans under one umbrel- consciously malign Cuba). la, labeling them “Hispanics.” -— Community in the United States are not in Spain, it is not a European population. Its Caribbean as slaves and just like Mexicans, racial mixing has lead to racism within the foods history, language, and culture differ from the other Puerto Rican people. The point of unity is that both groups have a common history European colonialism but that dress in Mexican Revolutionary style or in huipiles (loose woven it matter to help Anglos digest their food, labeled tamales, tacos, enchiladas, etc. as “Spanish.” In the latter part of the sixties, - individuals rather than as nine fasters with nine families in nine community.” he said. One activist-professor minced no words: “the climate at the site created a sense of a holy hierarchy vs. the non-holy. As if it was a religious rather than political war.” Sexism And Homophobia Die Hard The most common concern expressed was that indigenismo and spirituality could be manipulated to encourage patriarchy and -cultism. One friend voiced the suspicion that spirituality is being used to counter feminism. True enough, highly romanticized images blouses) of Indian origin to “stand by” their men—as author Ana Castillo bitingly describes it. Such practices reflect an opportunist distortion. Historically, indigenous tradition includes cultures where women have played major leadership roles, run the economy, transmitted the culture, and been important spiritual leaders if not gods. Indigenismo should be used to does and Chicanos The common denominator is ism. We saw that game play out in the 1960s, when Chicanas would What many of the local restaurants themselves as Chicanos, an old term which many had dif- declared Mexico's Indianism. Art, music, literature reflected this identity which had been suppressed by the Hispanicized selves as “Spanish Boys” in order not to offend whites and about what he saw as a tendency in spirituality to separate the individual from the collective.” The hunger strikers were seen as superior of the Toltecs or Aztecs glisten with a type of warrior masculinity that leaves no room for combating sexism or homophobia. True enough, indigenismo could be twisted into a sexist cultural national. Anglo Texans. Mexicans in other places referred to them- -1910, the Mexican Revolution not that they are victims of they all descended from Spanish settlers, explorers and The roots of the Mexican Spanish speaking groups celebrating because of its Indian roots. this new communion, advo- The mestizaje (racial mixing of Spaniards and Indians) pro- - conquistadores cates justify it by announcing that “Hispanics” are projected to be the largest minority in .Unity under “Black'" is historical whereas the term 'Hispanic” is divisive.” the United States by the mid- 1980's which the bureaucrats hopes translate itself into more important bureaucratic opportunities. What these brokers fail to realize is that Black identity has been forged through the years of common struggle and sacrifice. Their unity under “Black” is historical whereas the term “Hispanic” is divisive. It has been historically unprogressive, serving to subjugate Mexicans, Puerto Riecans amd "“CubDans: “Hispanic” has offered them an escape from their African duced a denial on the part of the half breed of his mother's culture. Systematically, Hispanics suppressed Indians or better still Mexican history, destroying or demeaning its accomplishment to the point that the word indio became a dirty word. Throughout the colonial period, Mexicans revolted. Many of these revolts were suffocated by the mestizos who in their quest to be white turned against their brothers. Racial grievances surfaced during Mexico's War of Independence, and for the next one hundred years, the Mexican people struggled toward. a “racial identity: Positivists under Juarez and later Porfirio Diaz even advocated the extermination of the indio and a massive immigration from Europe to turn Mexico white. In the name of progress, genocidal wars were launched upon the Indians. The masses revolted and, in Ricans were brought to the in that they were victimized by Hispanic Colonialism and that today both are oppressed minorities who are largely working class. Unity with Cubans is another matter since their class aspirations make unity difficult if not impossible. The neo-Hispanics of Spanish Boys, instead of - attempting to capitalize on the population explosion of Chicanos and other Spanish speaking minorities, should concentrate on forging a strong Chicano constituency who will fight the brokerage networks that the Hispanics themselves want to build. It does not the community one ¡ota of good if we become more visible or if we are recog- nized as Number 1. We should learn from history. Labels are important since they condition our future. Zapata fought to liberate Mexicans from the Criollo (Spanish born Mexicans); hopefully, our pre- sent day Chicanos will not give Mexicans in the U.S. back to Spain of Hispaniola! |
