Lecture Notes on Chicano Movement
El Movimiento: The Chicano Movement
Origins and Early Influences/UNITY
Witnessing the struggles of the Grape Strike and the land grant fight Mexican American youth, teens and college students began to change could be affected through direct action.
Inspired by Tijerina, Mayo or the Mexican American Youth organization is founded in Texas in 1967.
Tijerina in Oct 1967, invited mayo and other activists to NM to establish a united cultural identity/ideology.
Emergence in the 1960s as a response to social and economic inequalities faced by Mexican Americans.
Youth seemed to care a great deal after Tijerina and his call to action, further galvanizing support for civil rights initiatives and community organization among young Mexican Americans.
Direct action as a means to effect social and economic change.
A primary goal was the creation of "Aztlán", envisioned as a Chicano nation in Texas.
Figures like Jose Angel Gutierrez played a key role in the early movement, leading alongside with William Valquez Juan Pantlan, notably in organizations such as the Mexican American Community College
Advocating for economic independence and local control of education systems. Focus on political strength and unity through organized formations.
The movement also sought to address issues of police brutality and discriminatory practices that marginalized Chicanos in society.
Grassroots organizing was vital, leading to the establishment of various advocacy groups that provided a platform for community voices.
La Raza Unida Party
Established in 1967
October 1967: A conference in El Paso, Texas, brought together representatives from Chicago, Colorado, California, and Texas to discuss the status and unity of La Raza (the [Mexican] race/people/community).
The conference addressed the quest for identity and power among Mexican Americans.
Key Organizations and Leaders
Mexican American Federation of California: Showed solidarity with Third World countries, Chicanos looked out for not only other Chicanos but other struggling minorities.
Mexican American Political Association (MAPA): Established in 1960, representing the "old guard" of Mexican-American political activism.
Corky Gonzales: Advocate for direct action and immediate resolution of community issues.
In the late 1950s, Gonzales worked to register Mexican American voters for the Democratic Party.
1960: Gonzales supported John F. Kennedy, resulting in a large turnout of Mexican American voters voting for JFK.
Devoted to easing the suffering of denver’s poor Corky Participated in Kennedy's "Viva Kennedy" campaign, aiming to get the Latino vote.
Served on the National Board of the Job Progress Committee.
1965: Appointed director of a Denver neighborhood youth corp. but grew frustrated with the political Anglo establishment's perceived indifference to Mexican American community problems. (Poor, and Police Harrassment)
1963, Gonzalez created Los Vomitories because he believed that Direct Action was the solution to solving cultural indifferences and injustices.
Gonzalez began protesting against Denver’s apathy toward its (Poverished Mexican American population and police harassment.)
The Crusade for Justice/EL PLAN DE BARRIO
“Robbed of our land, our people were driven to the migrant labor fields and cities. poverty and city living under colonial system of the Anglo has castrated our people’s culture, consciousness of heritage, and language. Because the U.S. says in its constitution that all treaties are the law of the land… There we demand: All citizens of this country share in the wealth of this nation by institution of economic reforms that would provide for all people, and that welfare in the form of subsidies in taxes and pay off to corporate owners be reverted to the people who in reality are the foundation of the economy and the tax base for this society.”
Founded by Corky Gonzales in 1966 after leaving the Democratic Party.
Emphasized forceful actions to achieve community reform.
Focused on the cultural, political, and economic rights of Chicanos.
Sought self-determination and cultural pride.
El Plan Espiritual de Aztlán/AZTLAN
In 1969, Gonzalez organized the National Chicano Youth Liberation Conference. Chicanos from throughout the country attended and contributed to the utopian document called El Plan Spiritual de Aztlan.”
“In the spirit of a new people that is conscious not only of its proud historical heritage but also of the brutal “gringo” invasion of our territories, we, the Chicano inhabitants and civilizers of the Northern land of Aztlan from whence came our forefathers, reclaiming the land of their birth and consecrating the determination of our people of the sun, declare that the call of our blood is our power, our responsibility, and our inevitable destiny.”
Developed during a Chicano Youth Liberation Conference in Denver, Colorado, in 1969.
A manifesto that called for Chicano cultural nationalism and self-determination.
Advocated for community control of schools, land, and resources.
Called for economic reforms to redistribute wealth.
Rejected assimilation into mainstream American society.
Demanded: land, housing, education, job opportunities, law enforcement reform, and wealth distribution.
Philosophy of Aztlán/CONT’D AZTLAN
In seeking to establish a new identity, and identity that destroyed the neocolonial relationship with the dominant Anglo society, El plan stated:
“We are free and sovereign to determine those tasks which are justly called for by our house, our land, the sweat of our brows, and by our hearts. Aztlan belongs to those who plant the seeds, water the fields, and father the crops and not to the foreign Europeans. We do not recognize capricious (unreliable) frontiers on the bronze continent.”
Emphasizing Aztlan, El Plan asserted that:
“Brotherhood unites us, and love for our brothers makes us a people whose time has come and who struggles against the foreigner “gabacho” who exploits our riches and destroys our culture. With our heart in our hands and our hands in the soil, we declare the independence of our mestizo nation. We are a bronze people with a bronze culture. Before the world, before all of North America, before all our brothers in the bronze continent, we are a nation, we are a union of free pueblos, we are Aztlan.”
Aztlán: The ancestral homeland of the Aztecs, encompassing the southwestern United States.
The concept of Aztlán served as a powerful symbol of cultural identity and reclamation.
Emphasized self-determination, cultural pride, and community control.
Rejection of European cultural domination and a call for Chicano cultural renaissance.
Education and Curriculum Reform/YO SOY JOAQUIN/I AM JOAQUIN/MECHA
Movimiento Estudianantil chicano de Aztlan (MEChA) played a crucial role in advocating for the rights of Chicano students and promoting the importance of Chicano history and culture within the educational system.
Efforts to create college curriculum relevant to Chicano students.
Formation of Chicano studies programs to address the history, culture, and social issues of Mexican Americans.
Training future leaders committed to community service and liberation.
Curriculum focused on self-definition, cultural pride, and community empowerment.
Key Issues and Concerns
Concerns such as abortion, reproduction, and gender equality were addressed within the movement.
Chicana activists played a vital role in advocating for women's rights within the community.
Youth Organizations and Community Action
YMCA (Young Men's Christian Association) : Served as a hub for Chicano youth activism.
In May 1966, Vicky Castro organized an event at Roosevelt High School.
Supported by local officials and college professors.
David Sanchez was chair of the YCCA group.
Organized community meetings, service organizations, and educational programs.
The Coffee House: Operated by the YCCA, providing educational and community resources.
Featured speakers such as Corky Gonzales and Stokely Carmichael.
Confrontations and Repression/EL PLAN DE SANTA BARBARA
“The liberation of his people from prejudice and oppression is in his hand and this responsibility is greater than personal achievement and more meaningful than degrees, especially if they are earned at the expense of his identity and cultural integrity.”
Eschewing Assimilation, El Plan de Santa Barbara proclaimed: “Chicanismo” involves a crucial distinction in political consciousness between a Mexican American is a person who lacks respect for his culture and ethnic heritage. Unsure of himself, he seeks assimilation as a way out of his ‘Degraded’ social status.
Consequently, he remains politically ineffective. In contrast, Chicanismo reflects self respect and pride in one’s ethnic and cultural background.”
This is where the philosophy of Chicanismo takes root, emphasizing the importance of cultural heritage and identity as a foundation for political empowerment and social justice.
Activism often met with resistance from law enforcement agencies.
Harassment, intimidation, and arrests of YCCA members and protesters.
Brown Berets/BROWN BERET ORIGINS
April 1966 three day conference at Camp Hess Cramer. The conference provided Mexican American youth leaders to examine emotions/values and the label ‘Mexican Americans.’
It was impactful so much that participants like Vickie Castro and David Sanchez (among others) formed young citizens for community action.
Initially, the YCCA met in the basement of an Episcopal Church in Lincoln Heights (East LA). There the pastor, Father John Luce, introduced the group to older activists like members of the CSO, UFW, and Cesar Chavez.
In the summer of 1967 the group replaced “Citizens” With “Chicano.”
In the fall of 1967 the group (through a grant) opened a coffeehouse called La Piranya, which served as a meeting place for Mexican youth and hosted various functions. They had a speaker series, which included guests: Cesar Chavez, Reies Tijerina, Corky Gonzalez, and Stokely Carmicheal
YCCA members were galvanized to direct action after witnessing an incident of police brutality and began to picket the local pd, which led to arrest and police abuse.
YCCA youth also served on the Mayors Youth advisory council, in many instances acting as a voice for the concerns and needs of the Chicano community, advocating for policies that addressed educational and employment opportunities.
Modeled after the Black Panthers, advocating for Chicano rights.
Focused on community empowerment, education, and self-defense.
Addressed issues such as police brutality, housing, and education.
Sought to transform societal structures to reflect Chicano needs and values.
BIRTH OF BROWN BERETS
Reacting to protests, the sheriff’s department and LAPD began harassing YCCA members and those who hung at LA Piranya.
This harassment drove some members away, while also further politicizing others.
Around this time (Jan 15th 1968) YCCA members starting wearing brown berets and fields jackets.
In a locally produced newspaper called La Raza, the author referred to the group as Brown Berets.
The Thirteen Points of the Brown Berets/CHICANA
“The oppression suffered by Chicanas is different from that suffered by other women in this country. Because Chicanas are a part of an oppressed nationality, they are subjected to the racism practiced against La Raza. Since the overwhelming majority of Chicanos are workers, Chicanas are also the victims of the exploitation of the working class. But in addition, Chicanas, along with the rest of women, are relegated to an inferior position because of their sex. Thus, Raza women suffer a triple form of oppression: as members of an oppressed nationality, as workers, and as females.” — Mirta Vidal
Focused on cultural, economic, and political empowerment.
Marginalization of Women increased with Chicanas, Chicanas face a three way discrimination, nationality, workers, and sex.
Advocated for bilingual education, community control of schools, and fair housing.
Called for representation in government and the media.
Demanded an end to discrimination and police brutality.
Advocated for the right to bear arms
Legacy and Continued Struggle/IDELOGY
David Sanchez wrote a manifesto entitled “The birth of a new symbol.”
He described the members as prophets, symbols of hope, and instruments of change, and gave them the duty to promote a new Chicano Identity stating: "It is the job of every Brown Beret to preach the news words. you cannot have a community that is aware, until you have people preaching awareness.”
Sanchez also warned about becoming to focused on ideology and theory, stating: “Intellectuals aren’t able to communciate with the dude on the street, beecause their thinking has been alienated from the community.”
Sanchez the history of Racism, stating: “For over 120 years, the Chicano has suffered at the hands of the Anglo Establishment. The chicano is discriminated against in every way of his life.”
Based on this Sanchez warned: “Do not talk to the enemy, for he is either a dog or a devil. A dog may look nice and let you pet him, but you will never know when he’ll bite you. A devil is sly and slick, he will drag you to hell without you knowing it.”
The Chicano Movement laid the groundwork for future activism and advocacy.
Continued efforts to address inequalities and promote Chicano culture.
Ongoing struggle for self-determination, justice, and equality.
Demands
Bilingual education, end of urban renewal (Chavez Ravine), right to vote, irrespective of ones ability to speak English.
Juries consisting of only Mexican Americans when Mexican Americans are on trial.
Civilian Police Force review board.
All police officers must live in the community they patrol and speak Spanish.
Keep and bear arms to defend themselves.
Their Motto:
To serve, to give vocal as well as physical support to those people of Mexican American communities.
To Observe, to keep a watchful eye on all federal, state, city, and private agencies which deal with teh Mexican American, especially law enforcement agencies.
To Protect, to protect, guarantee, and secure the rights off the Mexican American by all means necessary.