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Bridging the fields of Religion and Latina/o Studies, this book fills a gap by examining the “spiritual” rhetoric and practices of the Chicano movement. Bringing new theoretical life to biblical studies and Chicana/o writings from the 1960s, such as El Plan Espiritual de Aztlán and El Plan de Santa Barbara, Jacqueline M. Hidalgo boldly makes the case that peoples, for whom historical memories of displacement loom large, engage scriptures in order to make and contest homes. Movement literature drew upon and defied the scriptural legacies of Revelation, a Christian scriptural text that also carries a displaced homing dream. Through the slipperiness of utopian imaginations, these texts become places of belonging for those whose belonging has otherwise been questioned. Hidalgo’s elegant comparative study articulates as never before how Aztlán and the new Jerusalem’s imaginative power rest in their ambiguities, their ambivalence, and the significance that people ascribe to them.
During the Chicano Movement in the 1960s and 1970s, the idea of Aztlán, homeland of the ancient Aztecs, served as a unifying force in an emerging cultural renaissance. Does the term remain useful? This expanded new edition of the classic 1989 collection of essays about Aztlán weighs its value. To encompass new developments in the discourse the editors have added six new essays.
This book provides a long-needed overview of the Chicana and Chicano movement’s social history as it grew, flourished, and then slowly fragmented. The authors examine the movement’s origins in the 1960s and 1970s, showing how it evolved from a variety of organizations and activities united in their quest for basic equities for Mexican Americans in U.S. society. Within this matrix of agendas, objectives, strategies, approaches, ideologies, and identities, numerous electrifying moments stitched together the struggle for civil and human rights. Gómez-Quiñones and Vásquez show how these convergences underscored tensions among diverse individuals and organizations at every level. Their narrative offers an assessment of U.S. society and the Mexican American community at a critical time, offering a unique understanding of its civic progress toward a more equitable social order.
This exciting new volume from Armando Navarro offers the most current and comprehensive political history of the Mexicano experience in the United States. He examines in-depth topics such as American political culture, electoral politics, demography, and organizational development. Viewing Mexicanos today as an occupied and colonized people, he calls for the formation of a new movement to reinvigorate the struggle for resistance and change among Mexicanos. Navarro envisions a new political and cultural landscape as the dominant Latino population 'Re-Mexicanizes' the U.S. into a more multicultural and multiethnic society. This book will be a valuable resource for political and social activists and teaching tool for political theory, Latino politics, ethnic and minority politics, race relations in the United States, and social movements.
Long before the Spanish colonizers established it in 1598, the “Kingdom of Nuevo México” had existed as an imaginary world—and not the one based on European medieval legend so often said to have driven the Spaniards’ ambitions in the New World. What the conquistadors sought in the 1500s, it seems, was what the native Mesoamerican Indians who took part in north-going conquest expeditions also sought: a return to the Aztecs’ mythic land of origin, Aztlan. Employing long-overlooked historical and anthropological evidence, Danna A. Levin Rojo reveals how ideas these natives held about their own past helped determine where Spanish explorers would go and what they would conquer in the northwest frontier of New Spain—present-day New Mexico and Arizona. Return to Aztlan thus remaps an extraordinary century during which, for the first time, Western minds were seduced by Native American historical memories. Levin Rojo recounts a transformation—of an abstract geographic space, the imaginary world of Aztlan, into a concrete sociopolitical place. Drawing on a wide variety of early maps, colonial chronicles, soldier reports, letters, and native codices, she charts the gradual redefinition of native and Spanish cultural identity—and shows that the Spanish saw in Nahua, or Aztec, civilization an equivalence to their own. A deviation in European colonial naming practices provides the first clue that a transformation of Aztlan from imaginary to concrete world was taking place: Nuevo México is the only place-name from the early colonial period in which Europeans combined the adjective “new” with an American Indian name. With this toponym, Spaniards referenced both Mexico-Tenochtitlan, the indigenous metropolis whose destruction made possible the birth of New Spain itself, and Aztlan, the ancient Mexicans’ place of origin. Levin Rojo collects additional clues as she systematically documents why and how Spaniards would take up native origin stories and make a return to Aztlan their own goal—and in doing so, overturns the traditional understanding of Nuevo México as a concept and as a territory. A book in the Latin American and Caribbean Arts and Culture initiative, supported by the Andrew W. Mellon Foundation
This book analyzes the ways collective memories of the US-Mexico War have shaped Mexican Americans' civil rights struggles over several generations. As the first Latinx people incorporated into the nation, Mexican Americans were offered US citizenship by the Treaty of Guadalupe Hidalgo, which ended the war. Because the 1790 Naturalization Act declared whites solely eligible for citizenship, the treaty pronounced Mexican Americans to be legally white. While their incorporation as citizens appeared as progress towards racial justice and the electorate's diversification, their second-class citizenship demonstrated a retrenchment in racial progress. Over several generations, civil rights activists summoned conquest memories to link Mexican Americans' poverty, electoral disenfranchisement, low educational attainment, and health disparities to structural and institutional inequalities resulting from racial retrenchments. Activists also recalled the treaty's citizenship guarantees to push for property rights, protection from vigilante attacks, and educational reform. Omar Valerio-Jimenez addresses the politics of memory by exploring how succeeding generations reinforced or modified earlier memories of conquest according to their contemporary social and political contexts. The book also examines collective memories in the US and Mexico to illustrate transnational influences on Mexican Americans and to demonstrate how community and national memories can be used strategically to advance political agendas.
Signed in 1848, the Treaty of Guadalupe Hidalgo ended the war between the United States and Mexico and gave a large portion of Mexico’s northern territories to the United States. The language of the treaty was designed to deal fairly with the people who became residents of the United States by default. However, as Richard Griswold del Castillo points out, articles calling for equality and protection of civil and property rights were either ignored or interpreted to favor those involved in the westward expansion of the United States rather than the Mexicans and Indians living in the conquered territories.
This expanded new edition of the classic 1989 collection of essays about Aztlán weighs its value.
*Includes pictures *Includes a bibliography for further reading "Who were the Aztec and from whence-it is answered in their mythico-histories. Like all other such origin myths, these differ in detail, not in basic content...And so, the Aztec they found in a cave the Hummingbird Wizard, the famous Huitzilopochtli...The idol gave them advice. It sounded well: wander, look for lands, avoid any large-scale fighting, send pioneers ahead, have them plant maize, when the harvest is ready move up to it; keep me, Huitzilopochtli, always with you, carrying me like a banner, feed me on human hearts torn from the recently sacrificed...All of which the Aztec did." - Victor W. Von Hagen From the moment Spanish conquistador Hernan Cortés first found and confronted them, the Aztecs have fascinated the world, and they continue to hold a unique place both culturally and in pop culture. Nearly 500 years after the Spanish conquered their mighty empire, the Aztecs are often remembered today for their major capital, Tenochtitlan, as well as being fierce conquerors of the Valley of Mexico who often engaged in human sacrifice rituals. Unlike the Mayans, the Aztecs are not widely viewed or remembered with nuance, in part because their own leader burned extant Aztec writings and rewrote a mythologized history explaining his empire's dominance less than a century before the Spanish arrived. Naturally, Cortés and other Spaniards depicted the Aztecs as savages greatly in need of conversion to Catholicism, so while the Mayans are remembered for their astronomy, numeral system, and calendar, the Aztecs have primarily been remembered in a far narrower way, despite continuing to be a source of pride to Mexicans through the centuries. As a result, even though the Aztecs continue to interest people across the world centuries after their demise, it has fallen on archaeologists and historians to try to determine the actual history, culture, and lives of the Aztecs from the beginning to the end, relying on excavations, primary accounts, and more. One of the most elusive topics about the Aztecs concern their origins, in particular the city of Aztlán, which is said to be the place from which the Aztecs came. To this day, the physical location of Aztlán has yet to be found, leading to debates about where it could have been, or even whether it was simply a mythological location. For centuries, historians and archaeologists have studied ancient documents and codices in an attempt to physically locate this ancestral city, while other scholars maintain that Aztlán is nothing but an origin myth, and there is not enough evidence in the sources to suggest that it was ever a real place. Many theories about Aztlán have been proposed throughout the centuries, some strongly based on information provided by historical and archaeological evidence. Others are based purely on conjecture. There are even some who have suggested that Aztlán corresponds to the mythical Atlantis based on a series of similarities in the descriptions of both places. For example, Plato described Atlantis as a city built over a lake, just as Aztlán was said to be. Aztlán: The History and Mystery of the Aztec's Ancestral Home examines what is known and unknown about the Aztec's origins, from the mythological story explaining the Aztec's journey to Tenochtitlan to the search for Aztlán. Along with pictures and a bibliography for further reading, you will learn about Aztlán like never before.