Chicano Experience

Far from embracing and validatory people of different hunt downs, cultures, classes, and sexual orientations, Anzaldua (1999) maintains that the "American trance" of U.S. conjunction is not for all. As a mestiza, a white, Mexican and Indian, homosexual feminist, Anzaldua (1999) fashions a new mestiza consciousness: "a new pry system with images and symbols" that will help narrow the gap in the midst of "white?and colored?male and female" in nightspot to undermine distinctions of the prevalent "us" versus "them" mentality in U.S. high society (80, 3).

In an analysis of surface and conceptual metaphors, Anzaldua maintains the foundations of racism atomic number 18 laid. She finds that such metaphors and messages be the root cause of the destructive forces of identicalness formations that limit cultural and self expression. Anzaldua (1999) maintains that the new Chicano mythos must accept an image of self that is a "vague and undetermined drive constituted by the emotional residue of an unnatural boundary"; matchless that is not confined by physical or geographic dimensions but also one that is enlarged by including psychological, sexual, and ghostly borderlands (3). Anzaldua (1999) contends that primarily white notions of these dimensions of self argon limiting to "others" who are not considered part of mainstream culture and society. These rigidly defined conceptions are imposed on others by whites in instructions that create an inferior versus superior vision of

Males also suffer in the post-Chicano movement era in their attempt to win a piece of the American Dream for themselves, classified as the "other." In Crossing Over, Martinez (2001) provides us with the excruciating accounts of the Chavez family as they move from the farms and slaughterhouses of the Midwest to the site of their deadly accident, aft(prenominal) being pursued by border patrol agents. Martinez' pretend focuses on the poverty ridden townspeople of Cheran, where many males depart for the bank of the American Dream, faced with no opportunities in their native land. His line drawing of migrant workers shows the often hypocritical attitude of U.S. immigration policies.

Further, we enamor once more that outside burdensomeness by a dominant culture can often lead to oppression within the minority culture, as the way Wense typically views with envy those migrant workers who have achieved some material worth, "I sight immediately that Wense regarded him not with the seething envy he displays in the company of the middle-class migrants who cruise ostentatiously through town in their gleaming Chevy trucks" (Martinez 2001, 95).

Lopez, J. (1988). Real women have curves. In Gail Perez (Ed.), Chicana/Chicano Lives. TimBookTu, 2004, pp. 290-319.

Anzaldua, G. (1999). Borderlands: La Frontera: The New Mestiza, (2nd Edit). San Francisco, CA: Aunt Lute Books.

Garis, R. (2004). The race question, In Gail Perez (Ed.), Chicana/Chicano Lives. TimBookTu, 2004, pp. 12-13.

In conclusion, it is quite evident that the struggles and challenges of the post-Chicano movement cut across many of the struggles and challenges of the Chicano and pre-Chicano movement eras. Among these are class distinctions, questions of identity and culture, able access to institutions of education, employment, and politics, and others that involve gender, sex, and language. While there has been some submit made with respect to these issues, there is a long way to go before equality exists among people of
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